i) o-n p. 28 of the BAM, moreover to a descripton of the blessing of cakes and wine, are a file of symbols that possibly will feasibly be an opulent form of "O.T.O."; allay, I can see not the same material interpretations of these symbols, at most minuscule o-ne of which (voice-over to a wiccan mystery) I find untouchable available than "O.T.O.".
The wine blessing ritual these symbols shepherd would be very familar to any Gardnerian institute, and bears no close by likeness to any of Crowley's published rituals beyond that of containing a cup, wine, and Freudian symbolism. Clear in your mind, the greatest united ritual I put up with been clever to find is a pleat in the Blond Get going initiation execution of the Slash of Adeptus Apprentice, while o-ne of the three initiators holds a cup of wine and different dips a incisor taking part in it and as well as uses it to bless the human being days initiated (with a find the way sign). This can be found o-n p. 215 of Part 2 of Israel Regardie's huge The Blond Get going (Chicago, 1938). So far, the Freudian symbolism of this is not prepared unquestionable in the Blond Get going ritual, and it is o-ne barely element in an very crave and stitch ritual. This ritual was in the early hours published in a summarised form by Alister Crowley in The Temple of Solomon the Emperor, Outlet 2 in The Equinox Part I Shape III (London, 1910): in this kind of it, the cup and the incisor are made-up by the actual human being, and Crowley's notes upon the ritual view the incisor as symbolizing the Cross or Harm, so the cup symbolises the Lotus or Renaissance, which in the context of the rest of the (compactly Christian) symbolism of this ritual makes remote untouchable regard than a Freudian interpretation. A painstaking emulate of this ritual was concluding published by Israel Regardie in Vol. 2 of The Blond Get going (1938), as mentioned excellent, but with no description o-n the symbolism. This has exchange country holding the cup and the incisor as described above: this may be an falseness in Crowley's emulate, or may effortlessly rebound a adapt in Blond Get going ceremonial practice in the middle of the time of Crowley's Adeptus Apprentice initation by Mathers of the Blond Get going in Paris in 1900, and Regardie's initiation in the preparatory 1930's taking part in the Stella Matutina, a Blond Get going daughter group.
ii) o-n p. 37 of the BAM, accompanying the paper of Spiritual be... are some symbols that possibly will maybe be meant to symbolise Crowley's face "love under order", though I can again see other material interpretations of them, at most minuscule o-ne of which I find untouchable available.
iii) The symbols "V,V,V,V,V." (or "v,v,v,v,v.") be seen in not the same sitting room in the BAM, by way of pp. 37, 98 or 99 (the earliest pagination of my proceedings is unsettled at this pleat), and 226. From the context this is hand-me-down in, it seems incessantly to be in print in place of some secret deity name(s) while these be seen in the paper of a Wiccan ritual. In some sitting room the name(s) put up with been additional close (concluding, o-ne assumes) in Theban script. At in the early hours feel about this is equally uncanny, because o-ne of Crowley's profuse magickal names was routinely in print "V.V.V.V.V." (this stands for "Vi Veri Vniversum Vivus Vici", i.e. "By squash of Exactness I put up with under enemy control the Place so living", and he took this name in 1909). So far, I touch that the singer was accidental of this, and was not intending to design the Crowley was (every one of) the God(s) of the Witches, but that they had emphatically seen the symbol in Crowley's writings and they strife this was a to your liking symbol for implying the mischievous spirit of a name so not spelling it out. This form of Crowley's name occurs in profuse sitting room in his published works, by way of Liber Cordis Cincti Serpente, Pour of the A.'.A.'., Liber LXI vel Causae, A Plan of the Executive Guidelines of A.'. A.'. In spite of that Published, The Scene and the Articulate, Liber Liberi vel Lapis Lazuli, Liber Porta Lucis, Liber NV, the Abuldiz Functioning, The Escort of Lies, The Escort of Thoth and the Swearing in to Magick in Structure and Custom. The in the early hours three of these were published in The Equinox Part III Shape 1 (The Mauve Equinox, Detroit, Michigan, 1919). In greatest of these it is upright strong that "V.V.V.V.V." is the name of a human being, but in available all it is (at most minuscule until o-ne is faithful with Crowley's take advantage of of words about himself in the third human being under abundant pseudonyms) very inobvious that it is Crowley, and o-nly in The Scene and the Articulate is it explained what it is trough for (though "Vi Veri Vniversum Vivus Vici" in addition occurs lacking "V.V.V.V.V." in The book of Thoth and The Herb Unstable).
iv) o-n p. 47 of the BAM the face "P.L. and P.T." occurs fold. In context, this okay means "Extensive Honey and Extensive Bank". As has been suggested out by Doreen Valiente, this may reserve from the internment "Extensive love, unmovable trust, unmovable savings account, and you are undeniable." which occurs in Outlet 1 of Aleister Crowley's The Upsurge of Magick, which was published in The Corporation in Splendid 1917. So far, The Corporation was a pro-German moot magazine published in a barely breeding in New York during the New Invention War (which Crowley had birthright in demand leader the editorship of). It order hence put up with been very decide to ask for in England. The o-nly library in Britain that has a file is the British Documentation, and even their file is forlorn a few issues (though they put up with the Splendid 1917 face). The phrases "unmovable love" and "unmovable savings account" in addition be seen in abundant Christian contexts, such as in the "The words, "Thou shalt love the Lord, thy God," urge unmovable consistency, unmovable fear, unmovable savings account, and unmovable love." in Edge o-n the Memorandum to the Galatians by Martin Luther (1535) as translated by Theodore Graebner (Eminent Rapids, Michigan, 1949). It is in addition material that every one Crowley and the BAM were plan o-n some unintelligible frequent recipe (the phrases would not resilient out of place in a Masonic context). They are in addition trough sufficient that their effortlessly days reinvented is not implausible: I put up with found them together in every one amateur prose and BDSM erotica that were not distinctly Wiccan in origin.
v) o-n p. 47 of the BAM "status of Enterer" is mentioned fold, and o-n p. 94 the "status of enterer" is mentioned. This supposedly derives from the Blond Dawn's "Quick look of the Enterer" (which is untouchable a status or a opinion than what o-ne would routinely hold of as a "sign"). This possibly will be in demand from the Blond Get going, either easily or via Part 3 of Israel Regardie's The Blond Get going (Chicago, 1939), or it possibly will come via the writings of Aleister Crowley. Crowley o-nly uses the expression "status of the Enterer" o-nce, at o-ne of the points while this opinion is mentioned in his extracts from the Z.2 papers of the Blond Get going in Outlet 2 of his autobiographical cable The Temple of Solomon the Emperor in The Equinox Part I Shape III (London, 1910). So far, in this legend it is never actually explained how it is done or what it looks twin. The sign is mentioned by abundant other names in more exactly a lot of sitting room in Crowley's works: he by and large calls it either the "sign of the Enterer" (in Liber Pyramidos, The Flood of the Phoenix, Liber V vel Reguli, Liber Samekh and The Escort of Thoth), or moreover the "sign of Horus" (in The Famous person Claret and Liber V vel Reguli). So far, the o-nly place while he actually explains how to do it is Liber O vel Manus et Sagittae, while it is refered to o-nly as "the normal status of the God Horus". It hence seems uncertain that Crowley's published works are the recipe that this was in demand from. Different unplanned is that it derives from Israel Regardie's The Blond Get going, which does suffer Blond Get going guidelines explaining how to do it (though dowry in addition it is available incessantly refered to as the "Quick look of the Enterer", impediment in o-ne place in the Z.2 papers), but in view of the lack of other file of animal in the BAM inferior from Regardie's The Blond Get going, this in addition seems improbable. The greatest real aspirant for a recipe, in my set, is an go backward book by Israel Regardie, The Tree of Life: A Study in Mythical, from which a fasten of other passages in the BAM okay reserve, and which o-n pp. 142-143 in addition explains (in conditions okay inferior from Crowley's Liber O vel Manus et Sagittae) how to do the Quick look of the Enterer.
vi) o-n p. 98 or p. 99 of the BAM (as mentioned, the earliest pagination of my proceedings is unsettled at this pleat) the use of cords to bind magical gear is mentioned. From the positive vocabulary hand-me-down, this seems to reserve inventively from the Z papers of the Blond Get going. The information extracts from these were in the early hours published by Crowley, in his magazine The Equinox Part I Shape III (London, 1910) in Outlet Z.2 of his autobiographical cable The Temple of Solomon the Emperor, and were concluding published in full by Israel Regardie in Part 3 of his huge work The Blond Get going (Chicago, 1939). What here is very grudging animal from this in the BAM, and greatest high-level accident (see 3) ii) in) is patently via Crowley and different book of Regardie's, equally than reliable from the Blond Get going, I touch that the singer of the BAM had not read Regardie's The Blond Get going, and hence that the recipe from which this was lower-level was Crowley equally than The Blond Get going, but the later cannot be ruled out.
vii) o-ne common Crowleyism that is not in the BAM is the spelling of the word "magick": finished the BAM (even in the passages quoted from Crowley's works mentioned excellent), the spellings "magic", "magician", and "magical" are hand-me-down, equally than Crowley's "magick", "magickian", and "magickal". This unaided is sufficient to indicate to me that the singer(s) of the animal in Ye Bok of ye Art Supernatural were not O.T.O. initiates at the time. If Crowley himself had in print it, he would indeed put up with gallant it no matter which twin "The Art of Magick, vel Liber XL" (or De Arte Magica), not Ye Bok of ye Art Magical!
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