PART ONE - PREFACE TO REVISED
In order to duly commemorate the upcoming Centenary of
Working, we shall be reissuing "Crowley’s Egg?" throughout the
Version Five season, and finishing what we originally set out to
write, four years ago. How time flies.
We can honestly state that in all reality, precious little of this
story really relates to
Aleister Crowley. Just a small portion of
it. Perhaps we will be expected to justify ourselves, as to why we
would say such a thing about one of the future "great men" of all
In pursuing the themes and ideas that exist, in the
Book of the Law,
in various workings that Crowley engaged in, such as the
the Voice; the Abuldiz and
Amalantrah Workings, we get things that
pertain not to such all-important things as the New Aeon "Qabalah",
or the various Children of the Prophet, future incarnations of
Crowley, interpretations of whether or not Tzaddi is really
or the Emperor, or any of the other stuff that occupies people. What
has come down to us is, like we have stated in other parts of our
work, a secret ritual, a Contact, a Communication.
The Truth lay buried in the desert of the Thebaid for 1600 years.
This is something that came to light after the discovery of the now
Nag Hammadi Library. Crowley did not know anything about this
at the time the Book of the Law was written, or at the time the
commentary to Liber 65 was written, or at the times of any of the
Nor did he know about the events that would take place in Orange
County, California, during the mid-1970s, around the person of
Philip K. Dick. Nor, do we believe, was Philip K. Dick cognizant of
Crowley’s writings or workings at the time, at least cognizant
enough of those writings that lay buried in the archives until the
Internet released them to the public at large.
This is important. Why? Because this is Prophecy. Or a test of same.
Did Crowley "receive" the Book of the Law, or was it merely a
product of his subconscious mind? That is a tricky question to
answer. If we answer that it is merely a product of his subconscious
mind, then we would be guilty of lying to ourselves. Yet, if we were
to answer that he indeed received the Book, then we would be guilty
of lying to ourselves. Catch 22. Or is it Catch 93?
We are convinced that Crowley was a continuation of the Prophetic
cycle that includes Hebrew Prophets, Egyptian Prophets,
Prophetesses, Christian Mystics, Jewish Kabbalists, such as
Shabbetai Zevi and Jakob Frank, and many others.
Yet, every time he received something, he tried to use the
circumstances to inquire of the communicator(s) as to whether he was
going to get paid, get more drugs, or get laid. Not the best use of
such a contact. It happens.
We are convinced that he was not fully aware of the significance of
what was happening. Then again, if he was, as some have suggested, a
tool of the British MI5, all along, then, perhaps he did concoct
everything, in order to lure British spies, German spies, and all
the other riff raff. He certainly had his share of that class of the
populace, that much is true and duly set in stone.
So, now, what do we set out to do here?
There is a certain page in the manuscript of the
Book of the Law,
Chapter III page 16, the famous "Grid Page". Of course, the line and
grid on that page only points to a secret cipher, the New Aeon
English Qabalah, and we should look no further. How dare we for even
trying. Oh well, tell us to go to our room, too. Just shut up and
It all starts with the stories told: The Johannite Legend of the Templars, the Qadosh Fathers,
ORMUS and the Grail Chalice. The Stone that Fell To Earth, Part The
Third, also comes to mind.
There was knowledge lost in Egypt. This Knowledge was rediscovered
in the 1940s of the Common Era, just two years before Crowley took
the Greater Feast. Such is life. It would not be until much later
that it would be appreciated, however. The first to do so, would be
Jean Doresse, in his excellent book. There is much in there to quote
There is a Secret Worship implied in the Book of the Law, and it
really has to do with the Grid Page and the Map of Upper Egypt. See,
that line is the Nile. And, it lines up with certain important
locations. All we have to do is look at it superimposed over maps.
We tried to present maps in the first version of Crowley’s Egg? but
now we have better maps and graphics programs to work with, and
these shall be corrected, all in due time.
This Secret Worship has to do with the originals for Nuit and
See, Nuit and Hadit are not real names for deities, are they?
is Nut, and Hadit is Behutet. Nut and Heru Behutet. But
did not consort with Nut, but with Hathor of Denderah, the Lady
whose Nome was in the region where the
Nag Hammadi Library was
Buried at a key time, by people associated with Saint Pachomius who
died in 346 c.e., around Easter, of a plague that hit the region.
Saint Pachomius was originally a monk of Serapis. For more on this,
we recommend the interested reader consult ORMUS and the Grail
Chalice, during the present season, as it is completed.
The temple alignments of Denderah and Edfu intersect in Thebes. The
North-South Axis of the Denderah Temple lines up directly with the
Hathor compound at Serabit-al-Khadim, too. Remember that one?
Laurence Gardner wrote about it with enthusiasm in Genesis of the
Starfire factory, after all.
We shall provide the required maps, as time permits.
Now what of this Egg? A clay jar to hold papyrus codices bound in
leather? Possibly. A meditational position that allows one to
contact LAM? Possibly. A Position that is used to perform the
Merkabah meditiations? Yes, too.
At the time the various factions were going at it -- those
successors of Crowley and his early disciples, in Northern
California, in New York City, in Brasil -- there was, starting on 03
February 1974, a communication that lasted one year, with Philip K.
Dick as the recipient. The result, was called VALIS, was called "The
Exegesis." Well, we know for a fact that Orange County at that time
was getting something. We got something. We have written of this.
The play was between Fullerton and Santa Ana. And between these two
cities is Garden Grove, where we lived. So naturally, we would have
absorbed some of it. We were scarred for life, changed for life....
much as we were three years earlier at the time of the Sylmar
Earthquake... when our first contact with the Ancient One took
place. At that time, we were merely six years of age. So, if some
people are whining about getting their Adeptus Minor initiations at
the age of nine years, in 1991, we got our Ipsissimus Initiation
three months in the womb, for sure. Get a life pretended adepti!
Also, 12 August, is not only the 100th anniversary of the marriage
of Crowley to Rose Edith Kelly, it is also the 60th anniversary of
the Philadelphia Experiment, an event which, if it took place, (it
doesn’t really matter, after all if that is what really took place,
after all) -- had an effect upon the entire fabric of space-time
going back at least, to the time of Dee and Kelly. Dee and Kelly....
Rose Edith Kelly.... Parsons did Enochian stuff, too, and he and
Forman were there testing rocket ordnance for the Navy..... hmmm...
and 39 years ago, on 12 August, Ian Fleming died of a heart attack
(mysteriously, so it says, though he did eat a lot of rich foods
after all)....... Yes, so this is a day to celebrate, and with this
in mind, we re-issue this piece, with the statements given in this
preface, and with the commitment to finish it throughout the 2003-04
Season, of Antiquities of the Illuminati, Version 5!
E.’. I.’. A.’. E.’.
A few more remarks: We have, for the Fall Equinox 2003 c.e., added
but one item to this article series: The Lines on the Map, showing
the relationship between the line on the Grid Page and the 15°
Northwest Axis of the Temple @ Denderah. More is promised, as we can
get it completed.
Originally, we wondered if the Grid Page in Liber AL vel Legis might
not be a reference to a map. We still hold that this may be the
case. After all, in Crowley’s Commentary to Liber 65, he refers to
AL.III.47. The verses in Liber 65 are:
Chapter 4, verses 61 - 63:
61. I too am the Soul of the desert; thou shalt seek me yet again in
the wilderness of sand.
62. At thy right hand a great lord and a comely; at thy left hand a
woman clad in gossamer and gold and having the stars in her hair. Ye
shall journey far into a land of pestilence and evil; ye shall
encamp in the river of a foolish city forgotten; there shall ye meet
63. There will I make Mine habitation; as for bridal will I come
bedecked and anointed; there shall the Consummation be accomplished.
Here is the Commentary to Liber 65:
The Angel declares Himself to be the
Soul of the Desert. This remark
may be taken generally as a reference to His attribution to the Path
of Gimel which joins Kether and Tiphereth crossing the Abyss or
Desert whose essential characteristic is the absence of a soul. See
Liber 418, 10th Aethyr.
Choronzon is defined as soullessness.
Protean as are the forms of his appearance this quality is common to
them all that there is no essence behind them. They are the Qliphoth
(shells or husks), devoid of meaning or substance because mere
categories uninformed by any individuality. Gimel incidentally means
a camel ’the ship of the desert’. Cf. Liber VII VII:22 - 23, and
Liber 333 Chapter 73:
THE DEVIL, THE OSTRICH, AND THE ORPHAN CHILD
Death rides the Camel of Initiation.
Thou humped and stiff-necked one that groanest in Thine Asana, death
will relieve thee!
Bite not, Zelator dear, but bide! Ten days didst thou go with water
in they belly? Thou shalt go twenty more with a fire brand at they
Ay! All thine aspiration is to death: death is the crown of all
thine aspiration. Triple is the cord of silver moonlight; it shall
hang thee, O Holy One, O hanged Man, O
Camel-Termination-of-the-third-person-plural for thy
multiplicity,thou Ghost of a Non-Ego!
Could but Thy mother behold thee, O thou Unt!
The Infinite Snake Anata that surroundeth the Universe is but the
V.V.V.V.V. is the Motto of
666 in his Grade of Magister Templi. See Liber LXI 29 - 30. The function of the
Magister Templi is to cause
the desert to blossom by transmitting the Logos of the Aeon to those
that are below the Abyss.
Apart from this general signification there is a personal allusion
to 666 who is Alastor, the Spirit of Solitude. Foolish Rabbins have
included this symbol in their list of demons. To the well-fed
Pharisee as to the modern bourgeois nothing seems more frightful
than solitude in which the mind is compelled to face reality. Such
people fear nothing so much as the wilderness. The very legend
of their tribe deals with the "land of milk and honey’’, the
Land, the wish phantasm of the sensual.
Observe that this is merely a matter of point of view. V:59 - 62.
What is to the smug Jew with his Oedipus complex the extreme
abomination is to us a ’’land beyond honey and spice and all
perfection,’’ though we call it ’Naught.’ We consider them ’weary
ones’ and their ideal of comfort and civilization as ’old greyland’.
De gustibus non est disputandum. But there is a criterion in this
case by which we can determine whether we or they have chosen the
better part. For it is evident that no condition of existence can be
really satisfactory if its joy is liable to be disturbed. The
question is whether its nature is harmonious with that of the
Universe. For stability depends thereon. We should find consequently
that the ideal of the bourgeois is repose and his conception of the
Now we find that this is not the case. The Universe
is a constant flux. To desire repose is thus contrary to Nature
herself. We accept this fact and define the Black Brothers directly
as those who seek to check the course of events. The bourgeois is
for us therefore a clumsy ignorant amateur Black Magician. Our idea
of joy is unchecked free motion, and the stability of our joy is
assured by our very conception of Yesod. We find the change the more
fixed we are in our joy. (Refer to the ?th and 3rd Aethyrs, and
several similar passages in the Holy Books.) We are guaranteed by
the nature of things in themselves whereas the bourgeois is
constantly upset by such trivial matters as the efflux of time and
the rate of exchange.
The hardships of desert life and in particular its psychological
horror indicate the correspondence emphatically.
Apart from this reference to
Alastor the word again recalls the
historic events of the 3rd of December, 1909 E.V. at Bou Saada when
666 ceremonial underwent the Initiation into the Grade of Magister
Templi. This points the allusion. From this it is evident that the
import of these verses is entirely practical. They are not to be
taken in a mystical sense, but as definitely predicting a Great
Magical Retirement, to be undertaken by 666 at some period in the
future. There do not seem to be any clear indications as to the date
of this journey, but its conditions are laid down with considerable
precision and the actual place the ’consummation’ is described in
terms which should leave no room for doubt.
The student should refer to the accounts of such events as the
finding of the Villa Caldarezzo if he would learn to interpret the
instructions communicated by means of visions and oracles.
I have always taken this passage in this sense. I have expected to
find sooner or later that my circumstances were such that afterwards
it would be found to have been a precise and exact fulfillment of
this prediction. At the moment of writing this Comment some such
journey is actually in contemplation and it may be part of the
preparation for that journey that I should have been moved to devote
my energies to the analysis of this Book. It is therefore
immediately pertinent to my own work and should be exceedingly
useful in the most practical way to the student to trace out as
minutely as possible the probable bearings of the symbolism of the
In view however of the extreme importance of this Great Magical
Retirement it would be in the last degree improper to discuss it
coram populo while yet inchoate. Moreover it is a well-known
characteristic of all true prediction that while some of the
allusions should be intelligible at the time of utterance so that
general bearing should be unmistakable there should be other
passages altogether beyond the possibility of interpretation until
the occurrence of the event foretold. In Macbeth and Part II of Henry
VI, Act I, Scene 4 and Act IV, Scene 1, lines 30 - 35, and Act V,
Scene II, lines 67 - 69 illustrate this condition. The student is
also referred to the interpretation and fulfillment of CCXX
III:47.(Put in a short account.) No amount of investigation would
have enabled me to say in what sense the words of the prediction
would justify themselves.
However, the BEAST 666 is thinking of this in terms of a
Retirement, when he should have considered this as work of physical
discovery, i.e., archaeological work. Archaeological work that would
have provided a solid foundation for the particular strand of
Authentic Tradition that he was a bearer of.
In the case of the
Great Magical Retirement indicated in these
verses the data are singularly precise. Even in the matter of the
effect of the Work, verse 63, there are a number of unusual
expressions -- ’bedecked’, ’anointed’, ’Consummation’ -- which are
at present and must be, until the event, perfectly obscure.
Of course, this may have been referring to the kind of Initiation we
allude to in the body of our own work. Contact, Communion,
The verse is superficially the maximum of vagueness. These
expressions might apply to almost any form of intercourse between
Aiwass and the Beast. When the Retirement is a matter of history it
will appear that these express with the almost mathematical
precision the nature of the orgia, and that no other words exist
which could replace them adequately. This circumstance should be
irrefutable proof to those who understand anything of the laws of
Nature especially in regard to the doctrine of probability that
Aiwass possesses the power of foretelling future events and bringing
them to pass in conformity with His plans. The vagueness of the
expression at present is evidently an essential part of this proof.
For if I were able to interpret them with certainty in the striking
and convincing way which time will permit me to do, I should be able
by the exercise of prudence to arrange for the fulfillment of the
prediction and thereby destroy its evidential character.
This paragraph was dictated by me to
Frater O.P.V. on the evening of
17th July, 1923, E.V. (In fact 10-10.20 p.m. Tuesday, 17th July,
1923, at the Hotel Au Souffle du Zephir, Marsa Plage, Tunisia). (An
XIX, Sol in 24º Cancer, Luna in 14º Virgo). The passage will be
shown for confirmation to Eddie.
Pay special note to the passages emphasized in
Red. AL.III.47 --
that is the Grid Page, on page 16 of the Holographic Manuscript:
Remember, too, in
the Amalantrah Working, Crowley was told to go to
Egypt to find the egg?
Extracts from The Amalantrah Working:
[Monday] January 14, 1918 [e.v.]
"...I then asked again for a message and saw an egg in which were
many tiny convolutions of some flesh-like substance which would form
something. The egg was placed in an oblong as in a picture. Around
it were clouds, trees, mountains and water, called the ’four
elements’. A camel appeared in front of the whole picture. I next
tried to find out who the king was. He looked more like Prof. Shotwell than any one else. That is, he was ’simple, democratic’ and
very learned and fine. He was certainly not a king belonging to any
kingdom limited by a country’s borders, but was a king of men, or a
king of the world. I asked his name and the word ’Ham’ appeared
between the egg in the oblong and the soldiers around the king.
[i.e. King of Egypt?]
"The king went out to one side and a wizard linked his arm in the
king’s as they disappeared. The wizard looked at me significantly as
they left. It was a sort of look as if one would almost wink. He was
an old man, with gray beard, dressed in a long black gown. He was
infinitely wise. They seemed to go to a cave in the base of a low
mountain on the shore of a large body of water. A spring of
sparkling cool water bubbled up through a barrel near the mouth of
Compare this with Gebal al-Tarif, the place where the
discovery was made. The low mountain is Gebal al-Tarif, with a
funeral ground adjacent, as well as caves. The large body of water
would be the Nile. Is there a spring of sparkling cool water near
the mouth of the cave? We haven’t been there.
"The wizard was very happy and satisfied looking. He sat down and
reached out his hand to me and had me sit down beside him. As we
watched the boy he put his left arm around me tenderly and placed my
head on the left side of his chest near the shoulder.
’It’s all in the egg.’
[Sunday] January 20, 1918 [e.v.]
"I asked for the message and he put me off in all sorts of ways with
small visions. Once he said ’Go,’ which I took to mean to go to some
place. Later he said, ’Egypt.’ He did not seem very friendly toward
me and seemed worried at times."
[Sunday] February 3, 1918 [e.v.]
I see the egg on the pylon. I ask who
the egg belongs to. The wizard
shows me a hen laying an egg and says ’Whose egg is this?’ I ask him
what his opinion is of us. He respects T., but pays little attention
to me. ... He now shows me a mirror. I have on a travelling hat. T.
in a robe in a hotel room. This means something about a home. We are
to go to Egypt for the key. The key might be in center of egg when
it is broken. It is a small golden key."
The key might also be allegorical. The key to the mysteries of The
[Wednesday] February 12, 1918 [e.v.]
"Q: ’Is T. going to do any great work at the
altar we are going to set up in Egypt whence we are going to
find that egg?’
"A: The wizard’s function with me is to get the truth. He knows the
truth for me and is a guide to me. He expects me to go to Egypt to
get the egg. He expects T. to go.
"T’s work is some great work.
"Q: ’Is it expedient to start to find the
egg and when should we start?’
"A: The egg is a work which must be done -- the great work. By doing
the work we get to the key.
"Q: ’Is it the same vision
as in the Virakam vision?’
"A: ’The work must go on and there must be an altar, created in
Egypt -- starting in Egypt.’ I see the Arab, the one that was at the
well some time ago. He will be at one of the corners of the altar.
The king is there.
"Q: ’Who is the king?’
"A: I see O.I.V.V.I.O. T. is the High Priest.
"Q: ’Who is the High Priestess?’
"A: I see a tall rather beautiful woman, i.e., her face had a
beautiful expression. She has dark hair. [[P.S. Might well be
31-666-31.] T. knows his work, his special work and this is only the
means of doing it, like speaking of the cosmos, but the egg is the
Sunday [February 17, 1918 e.v.]
"Q: ’Will I be of great assistance to T. in his
work in Egypt?’
"A: I see the temple full of many boxes as in a factory -- there is
an apparent confusion. Some boxes could be set aside and lost; some
could be sent to the wrong place; and some could be sent out and
reach the right destination. ’Yes, in so far as T. uses only gold.’"
[Sunday] February 24, 1918 [e.v.]
"Now I am wandering up the mountain path with the w. We are a little
way up. He looks like an Arab, has on a white turban. I have on a
brown cotton crepe dress. He is stopped and is standing in the main
path while I am to one side on the beginning of a large level place
on the mountain side. Some distance away and further out on the
level space is a dark haired young man. Both the young man’s head
and my back are turned this way. The w. is almost facing this way. I
see a confused sculptural group or figure on top of which there is a
brilliant red four-petalled flower. The ends of the petals droop
down which gives it a cross-like appearance. The w. looks at me with
a kind of admiration and sympathy or friendliness. An animal like a
fox (really a chamois, I believe) comes from around the mountain
towards me. There is a small snake at my feet. Now the place where I
am standing is isolated with 20 - 25 feet between us and the rest of
the mountain. A sort of crevice is all around me. I ask the w. what
it means and see ripe corn. Now I see myself with green corn in my
lap preparing it for cooking. This means that I am at Nepta. A.
admired me because I was climbing up seeking truth. This stopping on
the way is a sort of being side tracked in what Nepta would be. That
is I would stop and back in the sunlight of sensual pleasures or
emotional enjoyment of such a life. (I do not like this thought. It
makes me think of what it would mean in sacrificing real work.) As I
keep looking at myself on this isolated spot, I am sometimes all
alone as at first, and then there are many people and many confused
things all around me. A. explains that my going to E[gypt] in face
of objections and obstacles is represented by my being alone. It is
then that he admires me. The confused mass of things and the people
around me are the remnants of illusions, etc., etc., I have not yet
broken clear of. I ask A. if he has a message for T. We come down
from the mountain to the woods. I see a fruit packing house, a bin
for tomatoes, some straw in the bin and an egg in the straw. ’T.
must work for the egg.’"
That is all we shall quote for now. It should be enough. This is an
ongoing work of investigation, as it seems to have yet to be truly
Let us now turn to the illustrations.
1. The grid page from Liber AL vel Legis (shown above).
2. The line, circle, and cross highlighted.
3. A map of Upper Egypt
4. Taking the area around
Nag Hammadi, and tilting it 20°, and
superimposing the line, circle, and cross, over it, we get the
following. Note that the circle, which is really an ellipse, or egg
shape, matches the top of a mountain, along the western bank of the
Nile. We placed the ending of the line at Nag Hammadi. This is our
own personal interpretation, but to us, it all makes a lot of sense.
We shall be continuing this exploration as we find out more
information. In the meantime we would appreciate comments, feedback,
information, leads, etc.
The line and circle in the grid page now have been revised to point
to other places.
[NOTE 23 Sep 03 c.e.: this has been revised, and is in the process
of being corrected. The directions are actually reversed. Edfu being
northeast and Denderah being northwest. This changes everything.]
Notice that the line from the Grid Page ends at Edfu, and the
circle/cross is on the Denderah Temple Axis. The Edfu axis goes 15°
North-west, while the Denderah axis is oriented North-east. The
second red line runs from Edfu, thru Jabal al-Lawz, the real Mosaic
mountain in Arabia, all the way to Mount Ararat, crossing an
important location in Yezidi territory as well. The Denderah and
Edfu lines intersect in Thebes. Also, when we place the end of the
line in the Grid Page at Denderah, the circle is over the Gebal al-Tarif
/ Tebennisi area. Is this a mere coincidence? Also, notice that the
Denderah axis meets Serabit al-Khadim, exactly. So, there might
actually be something right outside of Edfu, where the Denderah axis
runs. We know that something of great importance was discovered in
the vicinity of Gebal al-Tarif.
23 September 2003 c.e.
Twin Cedars Lodge