Crowley was a highly prolific writer, not only on the topic of Thelema and magick, but on philosophy, politics, and culture. The poems and plays written in his twenties and found in his Collected Works of Aleister Crowley 1905-1907 were alone enough to substantiate a common writer's career.[citation needed] He left behind a countless number of personal letters and daily journal entries. He self-published many of his books, expending the majority of his inheritance to disseminate his views. Within the subject of occultism Crowley wrote widely, penning commentaries on magick, the Tarot, Yoga, Qabalah, astrology, and numerous other subjects. He also wrote a Thelemic interpolation of the Tao Te Ching, based on earlier English translations since he knew little or no Chinese. Like the Golden Dawn mystics before him, Crowley evidently sought to comprehend the entire human religious and mystical experience in a single philosophy. Some of his most influential books include: * The Book of the Law * Magick (Book 4) * The Book of Lies * The Vision and the Voice * 777 and other Qabalistic writings * The Confessions of Aleister Crowley * Magick Without Tears * Little Essays Toward Truth * The Goetia: The Lesser Key of Solomon the King (translation of original text) * The General Principles of Astrology (with Evangeline Adams, Hymenaeus Beta, and others) He also edited and produced a series of publications in book form called The Equinox (subtitled "The Review of Scientific Illuminism"), which served as the voice of his magical order, the A?A?. Although the entire set is influential and remains one of the definitive works on occultism, some of the more notable issues are: * III:1, "The Blue Equinox" (largely regarding the structure of OTO) * III:2, The Gospel According to St. Bernard Shaw and other papers (proof copy only) * III:3, The Equinox of the Gods (covering the events leading up to the writing of Liber Legis) * III:4, Eight Lectures on Yoga * III:5, The Book of Thoth (a full treatise on his Thoth Tarot) * III:6, Liber Aleph (An extended and elaborate commentary on Liber Legis in the form of short letters) * III:7, The Shih I (allegedly. An unfinished/published translation of the I Ching) * III:8, The Tao Te Ching (a translation of the Chinese classic) * III:9, The Holy Books of Thelema (the "received" works of Crowley) * III:10, An issue with mostly O.T.O constitutional papers * IV:1, Commentary on the Holy Books, and other papers (mainly Liber 65 and Madame Blavatsky's The Voice of the Silence) * IV:2, The Vision and the Voice with Commentary and other papers Crowley also wrote fiction, including plays and later novels, most of which have not received significant notice outside of occult circles. Some of these fictional works include: * Moonchild * The Scrutinies of Simon Iff * Golden Twigs * Diary of a Drug Fiend * The Fish (unfinished) * Simon Iff Abroad (unpublished) * Simon Iff in America (unpublished) * Simon Iff, Psychoanalyst (unpublished) * The Stratagem and other Stories * The Testament of Magdalen Blair Crowley also had a peculiar sense of humour, which he often utilised as a teaching instrument. He wrote a polemic arguing against George Bernard Shaw's interpretation of the Gospels in his preface to Androcles and the Lion, which was edited by Francis King and published as Crowley on Christ. In his Magick, Book 4 he includes a chapter purporting to illuminate the Qabalistic significance of Mother Goose nursery rhymes. In re Humpty Dumpty, for instance, he recommends the occult authority "Ludovicus Carolus" -- better known as Lewis Carroll. In a footnote to the chapter he admits that he had invented the alleged meanings, to show that one can find occult "Truth" in everything. His "8 Lectures On Yoga" are written under the name Guru Sri Pramahansa Shivaji (which translates into something along the lines of "Great Exalted Guru of Shiva") and are divided into "Yoga for Yahoos" and "Yoga for Yellowbellies". In The Book of Lies, the title to chapter 69 is given as "The Way to Succeed - and the Way to Suck Eggs!" a pun, as the chapter concerns the 69 sex position as a mystical act. Crowley was also a published, if minor, poet. He wrote the 1929 Hymn to Pan,[90] perhaps his most widely read and anthologised poem.[citation needed] Three pieces by Crowley, "The Quest","The Neophyte", and "The Rose and the Cross" appear in the 1917 collection The Oxford Book of English Mystical Verse. Crowley's unusual sense of humour is on display in White Stains, an 1898 collection of pornographic verse pretended to be "the literary remains of George Archibald Bishop, a neuropath of the Second Empire;" the volume is prefaced with a notice that says that " The Editor hopes that Mental Pathologists, for whose eyes alone this treatise is destined, will spare no precaution to prevent it falling into other hands." Some of his published poetry includes: * White Stains (1898). * Alice, an Adultery (1903). * The Sword of Song (1904). * The Star and the Garter. (1904). * Orpheus, a Lyrical Legend (two volumes, 1905). * Snowdrops From a Curate’s Garden. (1904). * Clouds without Water ("by the Reverend C. Verey", 1909) * The Scented Garden of Abdullah the Satirist of Shiraz. ( "translated by Major Lutiy", 1910). * Aha ! (1910) * Ambergris: the Selected Poems of Aleister Crowley (1910) * The Winged Beetle. (1912). * Olla, an Anthology of Sixty years of Song (1946, his last published work) The Greek scholar Dionysios Psilopoulos has written on Crowley as a poet (Ph.D., Edinburgh).

 

Another way they can be "accepted" is by believing their lies whispered into the human mind, or accepting their suggestions, subtly disguised as one's own thoughts or otherwise (typically this can be recognized when the voices heard in the head seem to come from *outside* the bodily frame, especially if there are no signs of insanity in the person). It might be interesting to note at this point that Crowley believed himself to be the reincarnation of the occultist Eliphas Levi who died the same year that Crowley was born. He had also determined that his past lives had included Count Cagliostro, an 18th century occultist, founder of 'Egyptian Rite Masonry', Alexander VI, the notorious Borgia Pope, and Edward Kelley (who along with John Dee were the Elizabethan court magicians who invented, err, deciphered Enochian, the language of the angels.) ALSO SEE: BAPHOMET Aleister Crowley's drawing of Coronzon Coronzon (more commonly, but perhaps less correctly, spelled Choronzon) is an angelic being first named in the transcripts of the conversations that took place between the Elizabethan mathematician and magician Dr. John Dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch Enoch in the holy magic of God. These angelic conversations occurred between the years 1582 and 1587, through the mediumship of Dee's hired crystal scryer, the alchemist Edward Kelley. One or more times a week Kelley, under Dee's guidance, established communication with the Enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. He described to Dee what he saw in the crystal. Dee asked questions of the angels, and Kelley reported their replies verbatim. Dee transcribed both his questions, and the responses transmitted through Kelley, in a set of diaries. A large portion of this transcript has survived. Much of the most important material was reprinted in Meric Casaubon's A True and Faithful Relation, published in London in 1659. In the Enochian Key known as the Call of the Thirty Aethyrs, Coronzon is referred to under the descriptive title "Him That Is Fallen," which is equated with the Enochian words Teloc-vovim. Coronzon is the proper name of the fallen leader of the Watchers, whereas Teloc-vovim is a title similar to those applied to God, such as Lord of Hosts. In the Eighth Key, reference is made to the "stooping dragon." This is almost certainly another title for Coronzon, who stoops in the way that a falcon stoops upon its prey, falling like a bolt of lightning from the heavens. In Enochian it translates as Abai-vovin. Note the similarity between the endings of both titles. They are probably the same word -- vovim or vovin is translated by Laycock in his Complete Enochian Dictionary as "dragon." The Enochian word teloc means "death." Therefore a more accurate meaning for Teloc-vovim is the Death Dragon, or perhaps the Slaying Dragon. Aleister Crowley linked Coronzon to the Tenth Aethyr of Enochian magic. The aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like Ukrainian nesting dolls. The outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. One Call is used to invoke the spirits of all the aethyrs, but the name of each aethyr is inserted into the first sentence of this invocation to differentiate it. The name of the Tenth Aethyr is ZAX. It is unique in that it is associated with the spirit names that lie upon the Black Cross of the Great Tablet of the Watchtowers. All the other Aethyrs are linked to spirit names that appear within one of the four Watchtowers on the quarters of the Great Table -- the names linked with ZAX lie outside the Watchtowers. They are Lexarph, Comanan and Tabitom. It is interesting that this particular Air rules over the nation of Germany, in view of the attempt by the Nazis to exterminate the Jews during the Second World War. In 1909, while on a walking tour of Algeria in northern Africa, Crowley took up a project he had begun in 1900 in Mexico -- the invocation of the Thirty Enochian Aethyrs. While in Mexico he had procured through ritual means psychic visions of the last two Aethyrs, numbers Thirty and Twenty-nine. Now, nine years later, he took up where he had left off with an invocation to the Twenty-eighth Aethyr. Israel Regardie wrote concerning this inspiration of Crowley's to begin again this ambitious project: "It is not at all clear how the idea came to him, but in 1909, during a walk through the desert with Frater O. V. (Victor Neuburg) a Probationer of the A[rgenteum] A[strum], a Hand suddenly smote its lightning into his heart at Aumale, and he knew that now, that very day, he must take up "the Vision and the Voice" from the point where he had laid it down in 1900" (Crowley, The Vision and the Voice, introduced and explained by Israel Regardie. Dallas: Sangreal Foundation, 1972, page 5). This episode in Crowley's life is described in many places, notably in chapter 66 of Crowley's autobiography The Confessions of Aleister Crowley (London: Arkana, 1989, pages 611-24). Aumale is a small town in Algeria around 60 miles or so inland from Algiers, in a mountainous desert region -- the elevation is between three thousand and six thousand feet above sea level in that part of the country. It must have been a physically demanding undertaking to go into the desert and invoke spirits, but the desert places of the world have always been the best places to communicate with spirits of dubious origins. Crowley fancied himself a reincarnation of Edward Kelley, whom he idolized, insofar as Crowley was capable of placing any historical figure on a pedestal. Victor Neuberg, a strange masochistic follower of Crowley, was regarded by Crowley as fulfilling the role of John Dee, who wrote down the original Enochian communications dictated by Kelley. Crowley never understood that the Enochian communications were focused entirely upon John Dee, or that in the eyes of the angels Kelley was merely a psychic telephone through which they could talk to Dee. Crowley placed all importance in Kelley, and regarded Dee with the same contempt that he heaped upon his own poor follower, Neuberg. This distortion of the true relationship between Dee, Kelley and the angels says a great deal about Frater Perdurabo's ego, his vanity, and the limitations of his mind. Since Crowley's vision of the Tenth Aethyr reveals a great deal about his personal concept of Coronzon (spelled by him Choronzon), I will quote the text of the vision in full. It was first published in 1911 in the supplement to issue 5 of volume 1 of Crowley's periodical The Equinox. It may be of some minor interest that the name "Coronzon" appears at the bottom of page 92, the page facing page 93 of Casaubon's True and Faithful Relation, and that the vision of the Tenth Aethyr begins just before page 93 of the supplement to Vol. 1, number 5 of The Equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. The Cry of the 10th Aethyr, Which is Called ZAX There is no being in the outermost Abyss, but constant forms come forth from the nothingness of it. Then the Devil of the Aethyr, that mighty devil Choronzon, crieth aloud, Zazas, Zazas, Nasatanada Zasas. I am the Master of Form, and from me all forms proceed. I am I. I have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and I have made every living thing my concubine, and none shall touch them, save only I. And yet I am scorched, even while I shiver in the wind. He hateth me and tormenteth me. He would have stolen me from myself, but I shut myself up and mock at him, even while he plagueth me. From me come leprosy and pox and plague and cancer and cholera and the falling sickness. Ah! I will reach up to the knees of the Most High, and tear his phallus with my teeth, and I will bray his testicles in a mortar, and make poison thereof, to slay the sons of men. (Here the Spirit stimulated the voice of Frater P[edurabo], which also appeared to come from his station and not from the triangle.) I don't think I can get any more; I think that's all there is. (The Frater was seated in a secret place covered completely by a black robe, in the position called the "Thunderbolt". He did not move or speak during the ceremony.) Next the Scribe was hallucinated, believing that before him was a beautiful courtesan whom previously he had loved in Paris. Now, she wooed him with soft words and glances, but he knew these things for delusions of the devil, and he would not leave the circle. The demon then laughed wildly and loud. (Upon the Scribe threatening him, the Demon proceeded, after a short delay.) They have called me the God of laughter, and I laugh when I will slay. And they have thought that I could not smile, but I smile upon whom I would seduce. O inviolable one, that canst not be tempted. If thou canst command me by the power of the Most High, know that I did indeed tempt thee, and it repenteth me. I bow myself humbly before the great and terrible names whereby thou hast conjured and constrained me. But thy name is mercy, and I cry aloud for pardon. Let me come and put my head beneath thy feet, that I may serve thee. For if thou commandest me to obedience in the Holy names, I cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. Bid me therefore come unto thee upon my hands and knees that I may adore thee, and partake of thy forgiveness. Is not thy mercy infinite? (Here Choronzon attempts to seduce the Scribe by appealing to his pride. But the Scribe refused to be tempted, and commanded the demon to continue with the Aethyr. There was again a short delay.) Choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the Most High. Thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. And, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the Cat of slime; not one thing, but many things. Yet, with all that, his torment is eternal. The sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. Give unto me, I pray thee, one drop of water from the pure springs of Paradise, that I may quench my thirst. (The Scribe refused.) Sprinkle water upon my head. I can hardly go on. (This last was spoken from the triangle in the natural voice of the Frater, which Choronzon again simulated. But he did not succeed in taking the Frater's form -- which was absurd! The Scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the Most High. Choronzon attempted also to seduce the faithfulness of the Scribe. A long colloquy ensued. The Scribe cursed him by the Holy Names of God, and the power of the Pentagram.) I feed upon the names of the Most High. I churn them in my jaws, and I void them from my fundament. I fear not the power of the Pentagram, for I am the Master of the Triangle. My name is three hundred and thirty and three, and that is thrice one. Be vigilant, therefore, for I warn thee that I am about to deceive thee. I shall say words that thou wilt take to be the cry of the Aethyr, and thou wilt write them down, thinking them to be great secrets of Magick power, and they will be only my jesting with thee. (Here the Scribe invoked the Angels, and the Holy Guardian Angel of the Frater P. . . . The demon replied:) I know the name of the Angel of thee and thy brother P. . . ., and all thy dealings with him are but a cloak for thy filthy sorceries. (Here the Scribe averred that he knew more than the demon, and so feared him not, and ordered the demon to proceed.) Thou canst tell me naught that I know not, for in me is all Knowledge: Knowledge is my name. Is not the head of the great Serpent arisen into Knowledge? (Here the Scribe again commanded Choronzon to continue with the call.) Know thou that there is no Cry in the tenth Aethyr like unto the other Cries, for Choronzon is Dispersion, and cannot fix his mind upon any one thing for any length of time. Thou canst master him in argument, O talkative one; thou wast commanded, wast thou not, to talk to Choronzon? He sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things. (Here the Scribe threatened the demon with anger and pain and hell. The demon replied:) Thinkest thou, O fool, that there is any anger and any pain that I am not, or any hell but this my spirit? Images, images, images, all without control, all without reason. The malice of Choronzon is not the malice of a being; it is the quality of malice, because he that boasteth himself "I am I", hath in truth no self, and these are they that are fallen under my power, the slaves of the Blind One that boasted himself to be the Enlightened One. For there is no centre, nay, nothing but Dispersion. Woe, woe, woe, threefold to him that is led away by talk, O talkative One. O thou that hast written two-and-thirty books of Wisdom, and art more stupid than an owl, by thine own talk is thy vigilance wearied, and by my talk art thou befooled and tricked, O thou that sayest that thou shalt endure. Knowest thou how nigh thou art to destruction? For thou that art the Scribe hast not the understanding that alone availeth against Choronzon. And wert thou not protected by the Holy Names of God and the circle, I would rush upon thee and tear thee. For when I made myself like unto a beautiful woman, if thou hadst come to me, I would have rotted thy body with the pox, and thy liver with cancer, and I would have torn off thy testicles with my teeth. And if I had seduced thy pride, and thou hadst bidden me to come into the circle, I would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. And if I had seduced thy pity, and thou hadst poured one drop of water without the circle, then would I have blasted thee with flame. But I was not able to prevail against thee. How beautiful are the shadows of the ripples of the sand! Would God that I were dead. For know that I am proud and revengeful and lascivious, and I prate even as thou. For even as I walked among the Sons of God, I heard it said that P. . . . could both will and know, and might learn at length to dare, but that to keep silence he should never learn. O thou that art so ready to speak, so slow to watch, thou art delivered over unto my power for this. And now one word was necessary unto me, and I could not speak it. I behold the beauty of the earth in her desolation, and greater far is mine, who sought to be my naked self. Knowest thou that in my soul is utmost fear? And such is my force and my cunning, that a hundred times have I been ready to leap, and for fear have missed. And a thousand times am I baulked by them of the City of the Pyramids, that set snares for my feet. More knowledge have I than the Most High, but my will is broken, and my fierceness is marred by fear, and I must speak, speak, speak, millions of mad voices in my brain. With a heart of furious fancies, Whereof I am Commander, With a burning spear And a horse of Air To the wilderness I wander. (The idea was to keep the Scribe busy writing, so as to spring upon him. For, while the Scribe talked, Choronzon had thrown sand into the circle, and filled it up. But Choronzon could not think fast and continuously, and so resorted to the device of quotation. The Scribe had written two or three words of "Tom o'Bedlam," when Choronzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time), and leaped upon the Scribe, throwing him to the earth. The conflict took place within the circle. The Scribe called upon Tetragrammaton, and succeeded in compelling Choronzon to return into his triangle. By dint of anger and of threatening him with the Magick Staff did he accomplish this. He then repaired the circle. The discomfited demon now continued:) All is dispersion. These are the qualities of things. The tenth Aethyr is the world of adjectives, and there is no substance therein. (Now returneth the beautiful woman who had before tempted the Scribe. She prevailed not.) I am afraid of sunset, for Tum is more terrible than Ra, and Khephra the Beetle is greater than the Lion Mau. I am a-cold. (Here Choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. The Scribe refused the request, threatening the demon. After a while the latter continued:) I am commanded, why I know not, by him that speaketh. Were it thou, thou little fool, I would tear thee limb from limb. I would bite off thine ears and nose before I began with thee. I would take thy guts for fiddle-strings at the Black Sabbath. Thou didst make a great fight there in the circle; thou art a goodly warrior! (Then did the demon laugh loudly. The Scribe said: Thou canst not harm one hair of my head.) I will pull out every hair of thy head, every hair of thy body, every hair of thy soul, one by one. (Then said the Scribe: Thou hast no power.) Yea, verily I have power over thee, for thou hast taken the Oath, and art bound unto the White Brothers, and therefore have I the power to torture thee so long as thou shalt be. (Then said the Scribe unto him: Thou liest.) Ask of thy brother P. . . ., and he shall tell thee if I lie! (This the Scribe refused to do, saying that it was no concern of the demon's.) I have prevailed against the Kingdom of the Father, and befouled his beard; and I have prevailed against the Kingdom of the Son, and torn off his Phallus; but against the Kingdom of the Holy Ghost shall I strive and not prevail. The three slain doves are my threefold blasphemy against him; but their blood shall make fertile the sand, and I writhe in blackness and horror of hate, and prevail not. (Then the demon tried to make the Scribe laugh at Magick, and to think that it was all rubbish, that he might deny the names of God that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. Choronzon succeed not in his design.) In this Aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. And so long as it be hotch-potch, it mattereth little what may be written by the sea-green incorruptible Scribe. The horror of it will be given in another place and time, and through another Seer, and that Seer shall be slain as a result of his revealing. But the present Seer, who is not P. . . ., seeth not the horror, because he is shut up, and hath no name. (Now was there some further parleying betwixt the demon and the Scribe, concerning the departure and the writing of the word, the Scribe not knowing if it were meet that the demon should depart. Then the Seer took the Holy Ring, and wrote the name BABALON, that is victory over Choronzon, and he was no more manifest.) (This cry was obtained on Dec. 6, 1909, between 2 and 4.15 p.m., in a lonely valley of fine sand, in the desert near Bou-Saada. The Aethyr was edited and revised on the following day.) After the conclusion of the Ceremony, a great fire was kindled to purify the place, and the Circle and Triangle were destroyed. NOTE BY SCRIBE Almost from the beginning of the ceremony was the Scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. All the time he had a sense of being protected from Choronzon, and this sense of security prevented his knowing fear. Several times did the Scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. For himself, he knoweth not the words of the curse. Also is it meet to record in this place that the Scribe several times whistled in a Magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat. Now knoweth the Scribe that he was wrong in holding much converse with the demon; for Choronzon, in the confusion and chaos of his thought, is much terrified by silence. And by silence can he be brought to obey. For cunningly doth he talk of many things, going from subject to subject, and thus he misleadeth the wary into argument with him. And though Choronzon be easily beaten in argument, yet, by disturbing the attention of him who would command him, doth he gain the victory. For Choronzon feareth of all things concentration and silence: he therefore who would command him should will in silence: thus is he brought to obey. This the Scribe knoweth; for that since the obtaining of the Accursed Tenth Aethyr, he hath held converse with Choronzon. And unexpectedly did he obtain the information he sought after having long refused to answer the demon's speeches. Choronzon is dispersion; and such is his fear of concentration that he will obey rather than be subjected to it, or even behold it in another. The account of the further dealings of Choronzon with the Scribe will be found in the Record of Omnia Vincam. In his autobiography Crowley wrote concerning his concept of the nature of Coronzon: "The name of the Dweller in the Abyss is Choronzon, but he is not really an individual. The Abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word -- that is, meaningless, but malignant, in so far as it craves to become real" (Confessions, page 623). To understand this surprising analysis, you must realize that for Crowley, the Abyss did not lie beneath the lowest Sephirah, Malkuth, the sphere of the four elements, but was a gulf that divided the Tree of the Sephiroth just below the three highest spheres, known collectively as the Supernals. To reach the Supernals in a spiritual sense, it was necessary for the seeker to cross the Abyss. The Abyss may be entered through the doorway of the eleventh quasi-Sephirah, Daath, located just below the Supernals on the Middle Pillar of the Tree. Kenneth Grant has treated the connection of the realm of Coronzon with Daath at length in his book Nightside of Eden, which is to a large extent a commentary and expansion on an essay by Crowley titled Liber CCXXXI, first published in 1912 in volume 1, issue 7 of Crowley's periodical The Equinox. Grant writes about this essay: "The present work, therefore, which is based upon an extremely sinister grimoire known as Liber 231, continues to transmit the 93 Current as revived by Crowley in the twentieth century" (Nightside of Eden, page xii). In a footnote he adds: "The number 231 is the sum of the numbers of the Tarot Cards, 0-21; it is, therefore, the extension of the number 22. Liber 231 (or CCXXXI as it is more usually designated) treats of the 22 Atus of Thoth as applied to the 22 Paths of the Tree of Life, and the 22 cells of the Qliphoth. Crowley has treated openly of the Atus (see The Book of Thoth), but of the 22 Cells of the Qliphoth and the Tunnels of Set beneath the Paths, he did not write. The present book therefore completes the work he left unfinished" (Ibid.). Set is the Egyptian god of evil and darkness, one of whose forms is that of a great serpent. He is therefore another name of the Death Dragon, Coronzon. READ HERE: The Confessions of Aleister Crowley @ www.hermetic.com