AL I:22

Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt.

In the first sentence, Nuit promises the revelation of her secret name. Crowley says that this name was given to him in his vision of the 12th Aethyr as recorded in LIBER 418, this name is [BABALON]. This seems trivial and therefore unlikely that this is the secret name for Nuit for several reasons. First we have previously been told that the Scarlet Woman has the power of Nuit, not that she actually is Nuit, just that she has the power of the Stooping Starlight. In the context of her partner The Beast, it is pretty obvious that this references βαβυλων from the Revelation of John, not very secret.

I saw a woman sitting on a scarlet beast, full of blasphemous names, having seven heads and ten horns. The woman was clothed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a gold cup full of abominations and of the unclean things of her immorality, and on her forehead a name was written, a mystery, “BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.”

Perhaps Crowley believed that the secret part of this name is the specific spelling given in his vision, the hebrew rendering of this greek name: ןעלאבאב. This spelling isn’t original to Crowley, the enochian calls use this spelling twice, once as BABALON in the first call and once as BABALOND in the 19th call which Crowley used to receive that vision. Second, since in the phrasing of this promise Nuit claims she will give it to him instead of thou or you we must consider that this name was not ever to be given to Crowley. Though perhaps we could consider that Nuit is talking to Aiwass talking about Crowley.

As for the last two sentences, not much can actually be conveyed by words, the meanings of these have changed many times for myself. One must answer “What is Hurt?” “On what planes are the differences which we are told not to make?”

For the present I consider Hurt to be the lack of the experience of the omnipresence of Nuit’s body. In samadhi, one begins to attain to the experience of no-difference and the eternal ecstasy is found, the binding of the nothing into a shape consumable by this body. As for the second question, one must resolve differences on all planes until the state of each is seen as necessary and whole rather than random and fractured. Then the planes must be resolved with one another until they are seen arising from within one another naturally.


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