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To: alt.magick.tyagi,alt.magick,alt.magick.order,talk.religion.misc,alt.thelema,alt.occult From: tyagi@houseofkaos.abyss.com (nigris (333)) Subject: Evul Book Exegesis and Source (was exegesis...) Date: 28 Feb 1998 19:00:52 -0800 49980101 aa2 Hail Satan! dwtfyw John Everallto Bishop: # I did say a reasonably complete exegesis was possible.... I loved this thread (having perused the exchange between you and Jake) and wanted to thank you for engaging the discussion in the depth you achieved and while drawing on sources of Western literature for comparison (Joyce, Eco, etc.). where 'exegesis' relates to a critical analysis with respect to known literature I don't know why a "complete" effort could not be made for any text as long as the reviewer was learned. where it begins to delve into qabalistic gymnastics and explanation I'm sure that inventive minds would be able to find all manner of 'hidden meaning' we can presume was not intended by whatever author we may set fit to associate with a work (e.g. in the case of the Evul Book, Crowley or Aiwass). several 'code revelations' concerning scripture are already extent (e.g. _Al Quran_'s supposed orientation to the number 19). # ...Crowley says of [the Evul Book] : "It also claims to be # the utterance of an illuminated mind co-extensive with the # ultimate ideas of which the universe is composed" # (Confessions P. 417). I really can't bring myself to accept # this statement as factual as claims of this type occur # frequently in the history of hermetic thought & *perhaps* # coincidentally in the writings of UFO contactees. literally, you surely accept the statement, it appears you have difficulty with the claim of source of utterance. IS there such a "co-extensive, illuminated mind"? what does it MEAN to suggest that "the universe is composed of the ultimate ideas of a co-extensive mind"? 'the mind of God'? this appears to derive from a very particular perspective on the cosmos, one which may be difficult to substantiate. unless we begin to take a less 'objective' perspective and recognize that the personal universe is created on a routine basis by the 'ultimate ideas' fundamental to one's personal development, and that the claim made relates to a 'deep portion' of Crowley's mind with possible generalizations beyond him depending on how much overlap there may be between him and another. that is, even though the claim appears generalized, it is possible to understand it as a statement to the person of Crowley, for the person of Crowley, about the text which was directed as a prophetic revelation UNTO Crowley. if Crowley understands this to apply to more than just himself, then that is HIS problem. if others follow in his interpretation, then that is THEIR problem. using this mode of categorization, I have been able to observe a great deal more significance (subjective, as a communication from one part of the mystic's mind to a more conscious portion) than I would otherwise be able to substantiate or realistically consider valuable. at times there was an application within my own life, and at others I didn't see that the communicated related. # I am not simply saying this from a detached, sceptical # viewpoint as I had what I *then* considered to be be # contact with higher intelligences when I was in my early # teens. The messages I would receive via automatic writing, # sceances, etc were generally concerning revelations of # imminent global catastrophe, ideas of advanced physics & # mathematics so far beyond human comprehension that they # could only be contained in strange coded language, # descriptions of worlds composed of less gross matter than # ours, etc. In fact, all the typical elements that one gets # with these experiences. I have had similar experiences, else I would not feel so free to comment here. I have refused to believe in what you call 'higher' intelligences, however, considering the variety of communications to come from the equivalent of 'spirits', whose utterances I have been instructed to regard with a great deal of skepticism and from a variety of perspectives. knowledge, within my personal world, is suspended for the purposes of scientific scrutiny. the psychological interpretation of these phenomena, allowing for what Jung called 'the collective unconscious', has always yielded a means of accepting any communication without the need of ascribing to it cosmic proportion or infallibility on the basis of its 'divinity'. # Like Crowley, I became absolutely convinced I had been # chosen as a communication channel for a higher # intelligence (I was young and more than a little naive!). I don't know why this should be considered naive excepting in one's understanding of the proper response to this type of communication. unquestioning obedience or fanatical adulation toward the source of these utterances or the material itself seems to me the more naive aspect of the event in question. if we are to presume a communication from some "alien species" whose intelligence surpasses our own, then we still are left, without some knowledge or presumption beyond this, to determine the character and intent of the source. is she trying to say something in particular? is she deceitful? does she pretend to greater maturity or knowledge than she may reasonably claim? is hir intent to impress upon us a particular and limited view for some purpose? is this purpose generally benevolent? etc. in my own experiences I have tried to observe but suspend action on communications I have received from a variety of apparently 'external' intelligent sources. where it related to immediate circumstances and would seem to involve a remediable result, I sometimes followed out any instructions I received. when it seemed an extremity I often considered carefully the nature of the suggestion or information (I did not accept 'orders' or 'commands'), and sought first something less disrespectful of my person. there were times when I have simply ignored such communications, though by and large I found them to be respectful and useful. # My attitude began to change when I was in my late teens after # a protracted study of Surrealist writings & methodology. I was # then inclined to regard my experiences as being expressions of # my own subconscious mind; they were an imaginative enterprise # rather than the revelation of any great universal truth. this is more or less the attitude with which I've approached the whole subject of 'spirit contact' and 'extraphysical communication', and I tried to infuse it with, or see the possibility within it of, a great deal of value, perhaps even 'universal', rather than to dismiss or reject it outright based on the apparent fact of its being from an internal source. # Why did Crowley only fleetingly consider this possibility? how can we be sure that he did? I'm unconvinced. I have for some time presumed that he intended to relate to certain key intelligences in particular ways despite his rational, logical, and scientific bent. he wanted, in at least the case of the Evul Book, for example, to have an influence on human society, even if within the microculture of Hermetic mysticism. his inspiration as a prophet, like that of so many others, may or may not have been convincing to him, though he portrayed it AS such to purpose possibly never revealed to us. # ...he talks of proofs, conceptions of Qabalistic material # far beyond his knowledge (did all those years of study # really find him in such a lamentable state of ignorance? # I think not: rather he was being disingenuous, consciously # or otherwise). yes, I think this is the conclusion at which many of our, skeptical, inclination are prepared to arrive. what is left is the possible value and significance of 'the method of science and the aim of religion'. if we dismiss or disregard the traditional elements of the latter merely on the basis that they arrive in a package heretofore considered 'unreliable' to the former, then I think we are much more likely to miss out on the tremendous experience available to the mystic (as compared to physical engineer). # ...despite Crowley's claims of its mind-boggling complexity # & originality, AL is very much part of a tradition of # inspired writings that utilized what Crowley disingenuously # describes as: "a new type of language; a literal and numerical # cipher involving the Greek and Hebrew Cabbalas..". Of course, # it is not a new type of language at all in this sense, being # in fact highly conventionalized in the field that Crowley # was working in (see Umberto Eco's _The Search For The Perfect # Language_ which documents many such enterprises along similar # lines). For these reasons I would say that a reasonably # complete exegesis of AL is a much less daunting task than # attempting the same with Ramon Llull, for instance. I am not # claiming I could achieve it personally, but somebody with a # knowledge of Kabbala co-extensive with Crowley's & an # awareness of his sources both magical & literary could come # very close to it. Some of the more obscure aspects of # automatic/dictated writing may be problematic, but one could # say the same of Coleridge's "Kubla Khan" or Blake or the # Surrealists (i.e. Blake & Coleridge scholars exist and # contribute valuable work on their subjects, yet there will # inevitably be disagreements amongst them). not only could this type of analysis be accomplished by a scholar of comparable or greater proportion than Crowley, but it seems to me that a group of differently-educated and interested people could arrive at similarly complex and valuable results without having had to specialize so much toward the character of Crowley's Western education. # Thirdly, compared to a work of monstrous complexity like # Joyce's "Finnegans Wake", AL is mere child's play. Yet, # much valuable work has been done by Joyce scholars in terms of # exegetics. agreed. it takes some degree of interest, and the religious who follow the prophet are usually too interested in mimicry and the adherence to ritual and behavioral norms established as orthodox by said mystic to be interested in analytical endeavors which might undermine their fanaticism. it was this, I assert, toward which the Comment was directed, and served the purpose of keeping intact a shroud of mystery surrounding the prophetic document. # With AL much less has been done, although of course there has # been worthwhile work in this area. I don't go with all this # "centre of pestilence" nonsense at all or notions that study # is forbidden. Perhaps it was just a malicious joke on # Crowley's part or a deliberate attempt to show the childish # nature of such illusory fears about forbidden books. ...I # would quite like to see somebody like Eco get his teeth # into AL, but I can't imagine such a thing will occur. rather than waiting around for "somebody like Eco", I would suggest merely contributing to a body of analytical writings from our own, possibly less studied and erudite, perspectives. I have attempted a beginning of this as example in response to the question about the beginning of the first chapter a while back. I didn't expect to see much more in this line of reflection, but eventually such a body of text will compile in archive. # It would be salutary to see the work interpreted from # numerous angles: as a work of automatic writing, as a # genuine communication from a higher intelligence, as a # monstrous fraud perpetrated by a man with a desire for # prophetic status, etc, etc.... I doubt that this type of evaluation would be of value except to those excited to see the status of Crowley dropped down a few notches in the Thelemic or general religious culture. most won't care very much about the context of expression unless they are religious zealots one way or another. of course the motivation could influence the exegesis of the text itself, especially where the 'higher intelligence' begins to address the prophet or attempts to command the reader, and yet this is such a small portion of the Evul Book that I find it to be of negligible value. sourcing the relevant factors of contribution related in character to the text itself seems to me of greater relevance, whether these are deemed 'similar of style and worthy of study by the religious' or 'of inspiration to the text and therefore valuable in understanding the mammoth hoax of Crowley'. this can and probably has been accomplished in reference to many other prophetic scriptures attributed to a single and/or divine source. flrn blessed beast nigris (333) -- tyagi@houseofkaos.abyss.com (emailed replies may be posted); 408/2-666-SLUG http://www.abyss.com/tokus FUCK http://www.hollyfeld.org/~tyagi
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