antimatter, mass/energy,light/darkness,heat/cold, etc.It is the interaction of these parts which engenders
the mechanism of time and mathematics.
29. For I am divided for love’s sake, for the chance of union.
Love is the highest expression of complementary attraction, for it is both OUniversal and elusively non-
mechanical: the ultimate field-phenomenon of the neteru. It is the inexplicable affection between two
sentient beings and the equally- inexplicable gravity between two insensate lumps of matter.
30. This is the creation of the world, that the pain of division is as nothing, and the joy of
dissolution all.
Division - the forced separation of a homogenous whole into parts - is disruptive, hence painful to the
inertia of Nuit. Dissolution of components through their union with complements is joyful, insofar as the
homogenous whole is thus restored. The statement argues against division and for the reunion of the whole.
Again this tendency of the Nuit-neter confirms its true identity as such.
31. For these fools of men and their woes care not thou at all! They feel little; what is, is balanced
by weak joys; but ye are my chosen ones.
Crowley need not worry about obstructions to the unification of Nuit resulting from the emotional and
intellectual spasms of uninitiated mankind. These are balanced by complementary forces - joy for pain,
satisfaction for curiosity, the death-wish for the life-force, etc. Hence intellectual or emotional ventures will
be neutralized before they stray so far from the pattern as to recognize it for what it is. And the initiates
known to Nuit are only those who seek to hasten reunification of the whole.
112 Within the modern Thelemic community the 1904 Liber Legis manuscript is identified as Liber 31, while typeset versions are
redesignated Liber 220. Unsurprisingly both Crowley and later editors made various modifications to such printed versions,
such as his insertion of the #I-14 poem and the replacement of the final phrase of #I-26 with “the omnipresence of my body”.
How exercised the reader gets about such revision depends upon whether Liber Legis is regarded as a direct statement
from the neteru or an interpretation through the lens of Crowley’s mentality [and of well-meaning editors after him].
My own commentary is not “pure”: I have taken the text from what I concluded were the most painstaking printed
sources [as cited in my Introduction], because the prospect of trying to work from Crowley’s ghastly scrawls exceeded my
masochistic threshold.
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32. Obey my prophet! follow out the ordeals of my knowledge! seek me only! Then the joys of
my love will redeem ye from all pain. This is so: I swear it by the vault of my body; by my
sacred heart and tongue; by all I can give, by all I desire of ye all.
Nuit admonishes Crowley not to stray from the goal of reunion. Dissolution of the self into Nuit brings
an end to all self-consciousness and thus from pain. The ultimate argument of Nuit is for suicide of the finite
self in order to become part of the infinite whole. [Cf. Crowley’s discussion of the “annihilation of the self”
via the “crossing of the Abyss” between Adeptus Exemptus (7)=[4] and Magister Templi (8)=[3] in One
Star in Sight.]
33. Then the priest fell into a deep trance or swoon, & said unto the Queen of Heaven; Write
unto us the ordeals; write unto us the rituals; write unto us the law!
Crowley desires the means for reunion with the whole to be explained to him in terms of ordeals (stresses
necessary to destroy the self), rituals (mental and physical exercises to bring initiates closer to Nuit), and law
(commandments that are to be obeyed to achieve the reunion).
34. But she said: the ordeals I write not: the rituals shall be half known and half concealed: the
Law is for all.
Nuit refuses to identify the suicide “ordeal” required of separate personalities for absorption into the
whole. The procedures for the rituals will be imparted, but the weakening of the self resulting from those
rituals will not be identified for what it actually is. The Law - that Nuit insists the reunion be pursued - is all-
embracing: integral with the neter of Nuit.
35. This that thou writest is the threefold book of Law.
Identification of the name of the Book of the Law.
36. My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this
book; but lest there be folly, he shall comment thereupon by the wisdom of Ra- Hoor-Khu-it.
The Book of the Law is not to be altered, edited, or abridged in any way by Crowley, though he may
comment upon it in order to explain its relevance to the Æon of Horus. The reason that the text may not be
touched by that Magus is that it contains formulæ recognizable only after the Æon of Horus, as is evident
from this commentary and the contents of the Book of Coming Forth by Night.
37. Also the mantras and spells; the obeah and the wanga; the work of the wand and the work
of the sword; these he shall learn and teach.
Ceremonial and operative magical procedures are among the tools that the Beast is to use for the
communication of his Word. The suit of Wands in the Tarot covers aspects of positive existence; the suit
of Swords covers aspects of force and destruction. The path of the Æon of Horus would seem evident,
particularly against the tableaus set forth in the second and third chapters of the Book of the Law.
38. He must teach; but he may make severe the ordeals.
A Magus must Utter his Word; that is, he is compelled to explain his philosophical principle.
Nevertheless he may choose those for whom he deems such explanation educational and beneficial. Pearls
need not be cast before swine.
39. The word of the Law is θελη∝α.
[In English: Thelema.] Crowley explained this concept as “harmony of Will and Action”, but he also
wondered if it might not also have “probably a very lofty secret interpretation”. That interpretation is
decipherable once the word of Nuit - inertia - is known. What is understood by the term “Will” is an
expression of mental separateness from Nuit, in that the self is impressing its desire for inertial change upon
Nuit.By definition, then, the separate Will cannot be harmonious. Harmony with Nuit can occur only when
the separate Will is destroyed and the mind mechanically fused with the inertia of the OU. This notion has
been expressed as “oneness with God”, nirvana, etc. From the standpoint of Nuit this is immortalization of
the Will; from the standpoint of the individual apart from Nuit it is suicide.
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Contained in the concept is the principle that the individual Will can be weakened and destroyed only by
the separate being possessing it. It is not “of Nuit” and cannot be directly influenced by that neter.
Within the context of the Æon of Horus, then, Thelema could be seen as the “sane” alternative to
chaotic behavior, since the essence and presence of Set were as yet concealed.
40. Who calls us Thelemites will do no wrong, if he look but close into the word. For there are
therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt
shall be the whole of the Law.
Crowley advanced a Cabalistic interpretation thus: The = the Hermit [of the Tarot] = “invisible yet
illuminating”. le = the Lover = “visible as is the lightning-flash - the College of Adepts”. ma = “
the man of
Earth - the Blasted Tower”. He went on to add the Cabalistic/numerological values of these three cards and
obtained 31 (“AL”+“LA”), whence came the secret name of the Book of the Law.
The famous final sentence of this passage, originating [like “Thelema”] in Dr. Francois Rabelais’ novel
Gargantua, had also been used by Sir Francis Dashwood who inscribed FAY CE QUE VOUDRAS over the
main entrance to Medmenham Abbey.
Crowley, in adopting it, applied it specifically to “one’s true will” - which, according to the Word of
the Æon of Horus, meant the uniting of the individual will with that of the OU (Nuit).
41. The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt,
depart! There is no bond that can unite the divided but love: all else is a curse. Accursed!
Accursed! be it to the aeons. Hell.
Compare the Magical Formula of the Age of Satan (1966- 1975 CE): “Indulgence instead of Abstinence.”
Crowley interprets “love” in a sexual context, but the comment concerning union of the divided implies the
neutralization of complementary opposites by fusion - the compulsion of Nuit. [See #I-29 through #I-32.] All
impulses other than those which lead towards such reunion and neutralization are seen as a curse, and they
are collectively characterized as Hell. This is not inconsistent with the symbolism of the Diabolicon and the
Age of Satan that succeeded the Æon of Horus.
42. Let it be that state of manyhood bound and loathing. So with thy all; thou hast no right but to
do thy will.
“Hell” is further described as “that state of manyhood”, i.e. a variety of distinct and separate wills,
which, from the standpoint of Nuit, is a condition “bound and loathing”. Compare again the Diabolicon.
Again the charge is given that polarized intellects “have no right” but to “do thy will” - a meaningless
aphorism except as interpreted per #I-39.
43. Do that, and no other shall say nay.
The human intellectual separation from Nuit is the only such manifestation on Earth. Once this “flaw”
has been “corrected”, the natural inertia of Earth will have been restored. There are no other intellects
capable of achieving a sense of separateness - of “saying nay”, as it were. 113
44. For pure will, unassuaged of purpose, delivered from the lust of result, is in every way
perfect.
Will “delivered from the lust of result” and without “purpose” is independence of will destroyed. The
concept of will then becomes completely meaningless except as identified with the cosmic inertia as a whole.
This would in fact be “perfection” from the standpoint of Nuit.
45. The Perfect and the Perfect are one Perfect and not two; nay, are none!
Perfection as defined by Nuit consists of unity. Once it has been achieved, it becomes a meaningless
concept, since there will be none apart from it to appreciate that unity.
The113 Arkte Element of the Temple of Set, emergent from the Word Arkte Uttered in 2000 by Maga Lilith Aquino, has broken
through this “natural law” into a new awareness and appreciation of non-human animal consciousness.
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46. Nothing is a secret key of this law. Sixty-one the Jews call it; I call it eight, eighty, four
hundred & eighteen.
In that fulfillment of the Law would reduce all intellectual existence to unity and thus obliteration,
“nothing” is indeed a secret key to the Book of the Law! What the Jews call it is unimportant, since the
Hebraic/Cabalistic numerological system is OU-baseless. The sum of 8, 80, 400, and 18 is 506 = 11 = the
eleven-lettered formula of Abrahadabra.
47. But they have the half: unite by thine art so that all disappear.
Another reaffirmation of the law of Nuit.
48. My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book?
A criticism of Crowley for his strong sense of individuality and subconscious refusal to accept and embrace
the nihilism of Nuit. [Here it appears that “fool” is to be understood in the mundane sense rather than as
synonym for the A.'.A.'. grade of Ipsissimus.] Nuit perceives separate intellectual existence as stupid - as are
oxen - and futile according to the doctrines put forth in the Book of the Law.
49. Abrogate are all rituals, all ordeals, all words and signs. Ra-Hoor-Khuit hath taken his seat
in the East at the Equinox of the Gods; and let Asar be with Isa, who also are one. But they
are not of me. Let Asar be the adorant, Isa the sufferer; Hoor in his secret name and
splendour is the Lord initiating.
All principles of ceremonial magic not in accordance with the Book of the Law are obsolete and should now
be discarded. Ra-Harakte “hath taken his seat in the East”: The Sun is now dawning on the Equinox of the
Gods. Since the Vernal Equinox occurs at approximately March 21, it may be assumed that the statement refers
to an “equally-balanced night” between the unity of Nuit and the chaos of HarWer [to be seen in the third
chapter].
Asar (Osiris) and Isa (Isis) are identified as representative of an irrelevant principle: that of posthumous
redemption and revival. Osiris is a mythical object of popular worship; Isis is symbolic of those who equate
worship with abstinence, suffering, and deprivation.
Death-worship [in the biological sense as distinct from the self-obliteration sense] and worship by
abstinence have no place in the Æon of Horus; they would be distracting to the actual Word of the Æon.
or Horus the Elder - not the Horus [the Younger] of the Osirian mythos.
50. There is a word to say about the Hierophantic task. Behold! there are three ordeals in one,
and it may be given in three ways. The gross must pass through fire; let the fine be tried in
intellect, and the lofty chosen ones in the highest; thus ye have star & star, system &
system; let not one know well the other!
Within the Æon of Horus the initiatory Order - the A.'.A.'. - may accept persons of various levels of
intelligence for appropriate pursuits within the Order. Tests and ordeals should be tailored to individuals’
potential as appropriate. [Consider also #I-3.] Nevertheless there should be no confusion or blurring of the
distinction between the several intellectual levels; intelligence is a dispassionate identification of elites.
51. There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli &
jasper are there; and all rare scents; jasmine & rose, and the emblems of death. Let him
enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not
sink? Amn. Ho! warrior, if thy servant sink? But there are means and means. Be goodly
therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that
foam! Also, take your fill and will of love as ye will, when, where and with whom ye will!
But always unto me.
Crowley considered this passage a more or less literal interpretation of the initiatory environment the
A.'.A.'. was to use. Lapis lazuli and jasper he considered symbolic of Nuit and “Hadit” respectively, and he
thought jasmine and rose to represent “the two sacraments” (the male and female sexual fluids). He referred
guardedly to the “emblems of death” as the ceremonial symbol
s of Freemasonry - to be adopted and used
by the A.'.A.'..
If the passage is indeed descriptive of an initiatory temple, then it may be read literally and a temple
constructed accordingly, complete with four gates and sinking floors [perhaps an alligator pit for the quick
& tidy disposal of would-be initiates who failed the tests of #I-50?].
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52. If this be not aright; if ye confound the space-marks, saying: They are one; or saying,
They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra
Hoor Khuit.
Crowley identified “space-marks” as stars [in the sense of #I-3]. It is equally erroneous, he said, to regard
individuals as either completely interconnected with or completely disconnected from one another.
By “the ritual” he understood the sex-act, taking the admonition to mean that it was of value as a magical
ritual more than as an expression of brutish lust. This is an important distinction in Crowley’s own magical
philosophy and explains his interest in the later, sex-magic-intensive Ordo Templi Orientis (O.T.O.).
Crowley’s magical and æsthetic approach to sex has not, it may be said, been carried forward in the
practices of his latter- day disciples, most of whom err on either side of the delicate balance between the
symbolic and the animalistic.
53. This shall regenerate the world, the little world my sister, my heart & my tongue, unto
whom I send this kiss. Also, o scribe and prophet, though thou be of the princes, it shall
not assuage thee nor absolve thee. But ecstasy be thine and joy of earth: ever To me! To me!
The impulse of Nuit is to restore natural harmony and balance to the Earth - a condition which is
distorted by the non- natural intellectual self-consciousness of mankind. Crowley’s exalted role in this design
shall not exempt him from self- obliteration as well, but he is promised “ecstasy and joy” - the first from
intellectual union with the OU/Nuit and the second by return to the physical station of a non-intellectual,
natural animal on Earth.
54. Change not as much as the style of a letter; for behold! thou, o prophet, shall not behold all
these mysteries hidden therein.