LIBER PYRAMIDOS Sub figura DCLXXI: Being a Ritual of Self-Initiation based upon the Formula of the Neophyte (Deluxe Limited Edition Hardcover Quarter Bound in Leather)

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LIBER PYRAMIDOS Sub figura DCLXXI: Being a Ritual of Self-Initiation based upon the Formula of the Neophyte (Deluxe Limited Edition Hardcover Quarter Bound in Leather)

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Description

Limited to 93 deluxe copies. Large format single volume edition 293mm x 210mm  93 pages. Printed on 120gsm Oyster Wove paper with black Oritz endpapers.

Book is in new unread condition.

Published by Hell Fire Club Books

This edition limited to only 93 copies

Large format single volume edition 293mm x 210mm  93 pages

Printed onto 120gsm Oyster Wove paper with black Oritz endpapers

From the publisher:

 

Presented here in a single large format volume are the complete 5 parts to Liber Pyramidos sub figura DCLXXI

Aleister Crowley founded his A⸫A⸫ Order in 1907 with the assistance of George Cecil Jones. In 1909 whilst on a Magical Retirement Crowley developed ‘Liber DCLXXI vel Pyramidos’ for the singular purpose of attaining a higher form of Knowledge and Conversation than he had attained previously as an Exempt Adept.

Previously published in four parts in a very small edition of only 50 copies we here present the complete LIBER PYRAMIDOS for Aspirants to the Great Work. This new edition is a full colour large format which allows us to render exactly the colouration of Crowleys hand painted ritual pages, bringing the work to life

Two pages from Aleister Crowleys 1909 notebook: full images reproduced in the new edition

The deluxe ltd 93 copy of Liber Pyramidos

 

Two pages from the Kenneth Anger annoatted typescript

Kenneth Anger at the Abbey of Thelema 1955

 

Included within this volume

1) A newly photographed large format facsimile of the original illuminated manuscript produced by Aleister Crowley 666 in 1909 showing the true vibrant colours of the painted pages

2) A full colour facsimile of the important annotated typescript of Liber Pyramidos kept by the cult film maker Kenneth Anger between 1940 and 1950, this typescript given to Anger by Jack Parsons. The typescript has annotations in the hands of Crowley, Gerald Yorke and lastly Kenneth Anger himself, thus revealing material lost in other copies which have faded over time (ie Warburg).

3) An introduction to the history of the annotated Anger typescript by Frater Orpheus 7◦=4▫. A discussion of the origins and circumstances behind Crowleys attainment follows: “Crowley’s journals from this working were originally published in the work known as John St. John in The Equinox volume 1:1 in 1909. In this journal, Crowley clearly describes the working and re-working of Liber Pyramidos which he refers to as the “perfect ritual of self-initiation” and even further… “if one could only dare to hope it! – to thee 8=3 attainment”.  It was during this 13 day Magickal working that Crowley began to contemplate, among other things, the Dweller on threshold and his motto as V.V.V.V.V. etc…  In reading John St. John one is able to detect a subtle shift in Crowley’s “thinking”.  This can be understood as that shift from John the man to John the Saint.  A hint to Crowley’s meaning behind the title John St. John.  In other words, it was during this period of time, while working with Pyramidos, in conjunction with certain yoga practices focusing on the Vishuddha Chakra, that Crowley first began to attain to the Grade of 8◦=3▫, (the clues are always there for them whom have eyes to  see them).”

4) A structural analysis of the manuscript rituals which compose the textual history and variant practices of Liber Pyramidos and its relationship to the highly secret A⸫A⸫ ‘ThROA’ ritual. The structural analysis of Pyramidos is composed of the following main sources and numerous secondary ones:

i) The manuscript at the North Western Library

ii) The so-called ‘Frank Bennett’ version

iii) Liber ThROA

iv) The Magickal Record John St John (Equinox I:1)

5) A working reflection of the Pyramidos process by a brother of the Astrum Argentum and a presentation of the ritual as a series of initiatic states.

 

“Within our Order, there are only two official initiations, and both, regardless of the situation in the past, are exclusively given in the form of self-initiation. Their full value is in the Aspirant’s work with himself, as the perfection of the ritual does not lie in the perfection of its performance for it is unattainable. At the end of his Probation, if he satisfied all the elements of his Grade, the Probationer is given to pass the Ritual of the Pyramid, or Liber DCLXXI vel Pyramidos, which confirms him as a Neophyte. In the same way, a Neophyte passes through the Ritual CXX, of Passage through the Duat, or Liber Cadaveris, which establishes him as a Zelator. It would be wrong to assume whether the ritual of the Pyramid is the final act of the Probationer, or it is the introductory chapter of a Neophyte. Perhaps both conclusions are equally correct. These rituals contain the mysteries that an Aspirant’s unconscious will roll and shape further during the Grades, and it cannot be said with certainty what kind of performance would be considered as appropriate.

The ritual of the Pyramid, or Pyramidos hereinafter, is built on the basis of the dramatic ritual, where an Aspirant assumes specific godly forms and passes through a certain process of transformation. This process of change will accompany him all along the region of the Golden Dawn, to the achievement of the Adeptus Minor. This process will, of course, only modify its form, depending on the Grade, but the same essence is present both in the Probationer and in the Philosophus; it is about a subtle, inner experience that initiates a major change, soon to be realized. It should not be confused with Liber ThROA, which is a group ritual of initiation in which, besides the initiate, roles also have officers of the Order. But is there anyone else in the great Pyramid, except an Aspirant? Is he not all alone, is the Pyramid not constructed for him and himself only? Above all, the Aspirant should comprehend the formula and essence of the ritual, and that his contemplation on all this should be part of his work on the Grade.

Many discussions were conducted around the secret word of a Neophyte. What can be found in public records is the first and the last letter of that word, and the numerical value of 93. M….M. Although every careful researcher will find how it was derived, it is more important to outline the principle based on which the whole thing works. The word is never pronounced in the outer, and it is never transmitted in the way as it is done with other words. Above all, one should take into account that M….M is not a word but a formula, which only represents or resembles a subtle inner story, and it is necessary to obtain it through one’s Zelator in its proper form. The secret word is the axis of the whole of this initiation, which is fully nourished by the vibration of that word. It never gets transmitted, except to the Neophyte of the A∴A∴ and there are strong reasons why it is so. First and foremost, the very process of finding this word starts much earlier than in Pyramidos, if nothing else then precisely at this point, now reading these words represents the achievement and valuable process by itself. The very word is the mental arabesque about settling the Aspirant’s soul inside the Pyramid, imprinting his mind into its monumental heart. This word is the formula of conversion of two entirely different currencies; those elemental and those spiritual ones. This word is a translator, which יהוה turns into יהשוה, it is a formula that explains life itself. This word, like magical words of the old times used by a necromancer to raise the dead, will imprint the soul into dead things and make them alive. It is symbolically responsible for our true awakening, our true initiation. And as every Pyramid is a tomb of the body, so it is equally a cradle of the soul. And here, a born man occupies the place of other unborn.

The word is not hiding from the Probationer, but from “his” Binah, and we will have an opportunity to discuss more about this brilliant tale later. It can be openly noticed that phenomenon of the words in the A∴A∴ has a very special place. As a Neophyte, the Aspirant receives from his Zelator the hidden word, then, as an accomplished Adept he receives the name of his Angel, and finally, as Magus, he obtains the word of Æon. All three Grades are pervaded by acceptance of certain words which fulfill the utmost domains of human existence, the words under which the whole Universe shakes, as the ether through which these vibrations are transmitted, from Yesod to Chokmah.”  (Frater Aureus)

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