Book: Liber A Vel Armorum by Aleister Crowley. An instruction for the preparation of the Elemental Instruments. See also: Equinox I iv, p. Liber A vel Armorum sub figura CDXII – Os Libri de Thelema – Os Libri de Aleister Crowley – A Biblioteca Herm├ętica – Hermetic Library. Book: Liber A Vel Armorum by Aleister Crowley An instruction for the preparation of the Elemental Instruments. See also: Equinox I iv, p.

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Take pure wax, or a plate of gold, silver-gilt or Electrum Magicum. The diameter shall be eight inches, and the thickness half an inch. Let it when finished be consecrated as he hath skill to perform and kept wrapped in silk of emerald green.

Let the Zelator take a piece of pure steel, and beat it, grind it, sharpen it, and armorjm it, according to the art of the sword smith. Let it when finished be consecrated as he hath skill to perform and kept wrapped in silk of golden yellow.

Let the Practicus take a piece of Silver and fashion there from a cup. The height shall be 8 inches, and the diameter 3 inches. Let is when finished be consecrated as he hath skill to perform, and keep wrapped in silk liger azure blue. Let is when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet. Let the Dominus Liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass.

Liber A vel Armorum | Open Source Order of the Golden Dawn

Let him by his understanding and ingenium devise a Magick Lamp that shall lliber without wick or oil, being fed by the Aethyr. This shall he accomplish secretly and apart, without asking the advice or approval of his Adeptus Minor. This then is that which is written: As such, this text admits of readings at at least two levels: This reading is most useful and practical.

However, it is illuminated and given depth by ramorum symbolism used in the construction of the object and in the symbol to be placed upon it. As the footnotes will explain the most obvious and relevant attributions I will focus here on the correspondences between the symbols to be engraved and the tools themselves. First a quote from w Magi.

The first is evidently a graphic, while the remainder, save the lamp, are a word, a number and a deed. Since these are unique to z mage undergoing this process, the relevant symbol is not merely a general symbol for the universe at large, otherwise the symbol would have to be a public one and agreed to by other folk.

Thus the symbol is in essence a private symbol. The verse quoted above gives us a clue as to the nature of the several types of symbols. Creation is the fundamental deed. As the symbol to be attached to the wand is a deed, we are being asked what it is that we would create? What will we do with our magickal power? What is it that we vow to accomplish every time we armoruj our wand?

This draws plainly upon the z as symbol of the execution of will, like the scepter of a sovereign. But when we get to the cup the attribution of a number is obscure. Yet the verse aids us again.

In what do we vep things? In some kind of container. Surly a cup is a symbol of a container or vessel. A number partakes of this quality through gematria. By being the sum of the letters directly or indirectly through any of the modes of vfl like Arik Bakir or sundry divisions and additionsthe number is a container for many words, thus many names and ideas. All of the words that add up to that number are, in gematria, seen as having a deep intrinsic relationship even though they vdl appear to be contradictory.


It is up to the mage to unite the contradictions into the unity of that number. In doing so the mage is preserving the contrasts between the many things and bringing them into a complex unity of which the number is a symbol. Each word retains its own identity in libed number but also achieves its fulfillment by being seen equally clearly for what it is not by virtue of the contrast with those other words of the same numerical value but of conflicting meaning.

What number, then, describes that which you preserve?

What of all the numbers represents the confluence of those thoughts ideas words and names that are closest to your heart? This is your Number. The Dagger as Word seems clear as breath, the air to which the dagger is attributed, is the conveyer of word.

Yet there are also other principles involved. Word as Logos points to the ability of a word to let the abstract lie before us so that we may take it to heart. It is also the logic that guides our process of action. Thus it de scribes the structures we use in our actions. But the dagger is also destructive. As a word shatters the silence, so do concrete notions about our actions divide what we are doing from what we are not doing, rescuing them from the vague and amorphous.

As the pen destroys the pure whiteness of the paper in writing, vek does the dagger by cutting off a thing from another thing, giving it definition while destroying the unity of what was. Words in this same way say one thing and not an other, separating it out from the Whole of Existence. By what means do you separate yourself out from the rest of existence, coming then fully into being, that you may offer of your self for the whole of existence?

This is your Word. The purpose of the Pantacle is shown in its name. Pan in greek means all. Thus it is most fitting that the image to be engraved upon the Pantacle represents the All. This symbol also serves for the mage as a coat of afmorum, or an official seal, does for a sovereign, or an officer of some organization.

It becomes a signature or character by which the mage is known. Thus qrmorum is very important that this symbol is rightly chosen. It may also be important that the symbol be easily drawn, as it may need to be so quickly and efficiently, but this is a matter of taste and style. The notion of redemption is yet to be addressed. How can the world be redeemed when nothing is lost or sold? To deem something is to value it and so to redeem something is to re-value it.

This is obviously a matter of changing the nature of the relationship one has with the thing in question as the thing re-valued has not changed in the least. Through creating the symbol of the Pantacle the mage is will fully entering into a deeper and explicitly positive relationship with the vep universe.

Liber A Vel Armorum – Aleister Crowley and Thelema

This is clearly a re-valuing of the whole universe, especially any part that had not been valued before. The mage is establishing a positive value between herSelf and the universe.


How else would she have any right to cause change in it save from the standpoint of right stewardship? The Pantacle does this by being a symbol of the Whole.

In turning to the Lamp we are given the most direct clues that this text is not to be read on simply one level. We are asked to construct a lamp that burns without wick or oil, being fed by the Aethyr. Unless there are magicks to which I am not privy, which may certainly be the case, this can not be taken literally. Furthermore, if the text is to be of any use, the magick to which it refers must be available to the reader, in this case me. Nor, since they are of subtle fire would they need wick or oil, but are fed with aethyr, that is spirit, our will-to-do.

These are the qualities that are needed to ignite this subtle and secret Lamp. Lead is the discipline of Saturn. Tin is the Jovan great spiritedness, magnanimity and kindliness. Quicksilver is the Mercurial subtle and sensitive mind, uniting the heights and the depths, as Hermes does.

Platinum, however I have not been able to find any traditional attributions for. However it being a white metal of the highest value, I wrmorum attribute it to Kether. As such it would represent the highest possible influence to be employed in the task. Glass has two real possibilities. The weaker to my mind is the attribution of glass to Aquarius, and thus to clear, fixed mind. When it actually comes to making the tools after all we just invoked Malkuththere are two points to remember.

A tool once made is our elemental tool only as long as we wish it to be. It can be superseded by one of better design or one that attracts our armorm in the moment. We need not be slavish about this. On the other hand, one of the principle values of the symbols attached to the Tools is that make the Tools non-local.

Where ever we are we can do the deed, think the number, speak the word or scribe the graphic symbol. We are not dependant on having the physical object present.

As for the others I will leave them to your own exploration. All in all I feel this is a most excellent curriculum for the aspiring mage. One objection may be the type of materials used being difficult for some members due to lber cost or degree of skill required to work them. However, I believe that every part of this description is symbolic and, if rightly understood, any one cognate symbol can be transposed for another. Thus the disk could be as well of wood, as wax or gold, and so on.

Liber A vel Armorum

The important matter is the process. An aspirant may use the time inside invocatory rites to meditate and seek the necessary symbol. This will further involve the aspirant with their process, I believe with good effect. This naturally reinforces the hierarchical pattern we are trying to avoid. However, the aspirant also deserves what guidance is available in the process.