Barbarous Names - Revision history

Frater C.U.G.: spellchecked

2005-08-07T06:41:32Z

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	:EL ELOHIM ELOHO ELOHIM SEBAOTH ELION EIECH ADIER EIECH ADONAY JAH SADAY TETRAGRAMMATON SADAY AGIOS O THEOS ISCHIROS ATHANATOS AGLA		:EL ELOHIM ELOHO ELOHIM SEBAOTH ELION EIECH ADIER EIECH ADONAY JAH SADAY TETRAGRAMMATON SADAY AGIOS O THEOS ISCHIROS ATHANATOS AGLA

	As in the example shown, it is common for much of the content of a given string of ~~Barabarous~~ Names to be corrupted Hebrew and/or Greek names and titles of God. Crowley wrote in "Eleusis" (Epilogue and Dedication of ''Collected Works'', 1906):		As in the example shown, it is common for much of the content of a given string of Barbarous Names to be corrupted Hebrew and/or Greek names and titles of God. Crowley wrote in "Eleusis" (Epilogue and Dedication of ''Collected Works'', 1906):

	:I am ashamed to say that I have devoted considerable time to the absurd task of finding meanings for, and tracing the corruptions of, the "barbarous names of evocation" which occur in nearly all conjurations, and which Zoroaster warns his pupils not to change, because "they are names divine, ~~ahving~~ in the sacred rites a power ineffable."		:I am ashamed to say that I have devoted considerable time to the absurd task of finding meanings for, and tracing the corruptions of, the "barbarous names of evocation" which occur in nearly all conjurations, and which Zoroaster warns his pupils not to change, because "they are names divine, having in the sacred rites a power ineffable."

	:The fact is that many such names are indeed corruptions of divine names. We may trace Eheieh in Eie, Abraxas in Abrae, Tetragrammaton in Jehovah.		:The fact is that many such names are indeed corruptions of divine names. We may trace Eheieh in Eie, Abraxas in Abrae, Tetragrammaton in Jehovah.
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	:But this, an initiate knows, is quite contrary to the true theory.		:But this, an initiate knows, is quite contrary to the true theory.

	:It is ''because'' the names are senseless that they are effective. If a man is really praying he ~~cannt~~ bring himself to utter ridiculous things to his God, just as Mark Twain observes that one "cannot pray a lie." So that it is a sublime test of faith to utter either a lie or a jest, this with reverence, and that with conviction. Achieve it; the one becomes the truth, the other a formula of power. Hence the real value of the Egyptian ritual by which the theurgist identified himself with the power he invoked. Modern neophytes should not (we think) use the old conjurations with their barbarous names, because, imperfectly understanding the same, they may superstitiously attribute some real power to them; we shall rather advise "Jack and Jill went up the hill," "From Greenland's icy mountains," and such, with which it is impossible for the normal mind to associate a feeling of reverence.		:It is ''because'' the names are senseless that they are effective. If a man is really praying he can't bring himself to utter ridiculous things to his God, just as Mark Twain observes that one "cannot pray a lie." So that it is a sublime test of faith to utter either a lie or a jest, this with reverence, and that with conviction. Achieve it; the one becomes the truth, the other a formula of power. Hence the real value of the Egyptian ritual by which the theurgist identified himself with the power he invoked. Modern neophytes should not (we think) use the old conjurations with their barbarous names, because, imperfectly understanding the same, they may superstitiously attribute some real power to them; we shall rather advise "Jack and Jill went up the hill," "From Greenland's icy mountains," and such, with which it is impossible for the normal mind to associate a feeling of reverence.

	Despite this caution on Crowley's part, he included a rather classical passage of Barbarous Names at the end of the Ceremony of the Opening of the Veil in his [[Gnostic Mass]]. He had earlier made the Barbarous Names of the "Preliminary Invocation of the Goetia" a central feature of the ritual he used to invoke his [[Holy Guardian Angel]]. (This ritual was later documented as "Liber Samekh," and included as an appendix to ''Magick''.) Crowley concluded that "the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly meaningless jargon." (''Magick'', p. 187)		Despite this caution on Crowley's part, he included a rather classical passage of Barbarous Names at the end of the Ceremony of the Opening of the Veil in his [[Gnostic Mass]]. He had earlier made the Barbarous Names of the "Preliminary Invocation of the Goetia" a central feature of the ritual he used to invoke his [[Holy Guardian Angel]]. (This ritual was later documented as "Liber Samekh," and included as an appendix to ''Magick''.) Crowley concluded that "the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly meaningless jargon." (''Magick'', p. 187)

Paradoxosalpha at 17:51, 27 January 2005

2005-01-27T17:51:02Z

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	Barbarous Names ~~used~~ in ~~evocations serve~~ the ~~purpose~~ of ~~exalting the mind~~ from the ~~vulgar world through~~ the ~~particular manner~~ of ~~being as it were obscenely vulgar, hence~~ '~~barbarous~~'~~. The majority of these~~ '~~names~~' have ~~no particular origin~~, ~~but rather~~ are the ~~primative gutteral evocations~~ of the ~~particular force~~ one ~~wishes~~ to ~~evoke~~; their ~~function~~ and ~~effect~~ is to ~~bring forth~~ the ~~basest~~ in ~~order~~ to ~~give contrast~~ to the ~~divine portion~~ of the ~~ritul~~.		'''Barbarous Names''' is a generic term applied to the long strings of unintelligible words often found in the rituals of antiquity and medieval grimoires. Here is a typical example from ''The Grimoire of Armadel'':

			:EL ELOHIM ELOHO ELOHIM SEBAOTH ELION EIECH ADIER EIECH ADONAY JAH SADAY TETRAGRAMMATON SADAY AGIOS O THEOS ISCHIROS ATHANATOS AGLA

			As in the example shown, it is common for much of the content of a given string of Barabarous Names to be corrupted Hebrew and/or Greek names and titles of God. Crowley wrote in "Eleusis" (Epilogue and Dedication of ''Collected Works'', 1906):

			:I am ashamed to say that I have devoted considerable time to the absurd task of finding meanings for, and tracing the corruptions of, the "barbarous names of evocation" which occur in nearly all conjurations, and which Zoroaster warns his pupils not to change, because "they are names divine, ahving in the sacred rites a power ineffable."

			:The fact is that many such names are indeed corruptions of divine names. We may trace Eheieh in Eie, Abraxas in Abrae, Tetragrammaton in Jehovah.

			:But this, an initiate knows, is quite contrary to the true theory.

			:It is ''because'' the names are senseless that they are effective. If a man is really praying he cannt bring himself to utter ridiculous things to his God, just as Mark Twain observes that one "cannot pray a lie." So that it is a sublime test of faith to utter either a lie or a jest, this with reverence, and that with conviction. Achieve it; the one becomes the truth, the other a formula of power. Hence the real value of the Egyptian ritual by which the theurgist identified himself with the power he invoked. Modern neophytes should not (we think) use the old conjurations with their barbarous names, because, imperfectly understanding the same, they may superstitiously attribute some real power to them; we shall rather advise "Jack and Jill went up the hill," "From Greenland's icy mountains," and such, with which it is impossible for the normal mind to associate a feeling of reverence.

			Despite this caution on Crowley's part, he included a rather classical passage of Barbarous Names at the end of the Ceremony of the Opening of the Veil in his [[Gnostic Mass]]. He had earlier made the Barbarous Names of the "Preliminary Invocation of the Goetia" a central feature of the ritual he used to invoke his [[Holy Guardian Angel]]. (This ritual was later documented as "Liber Samekh," and included as an appendix to ''Magick''.) Crowley concluded that "the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly meaningless jargon." (''Magick'', p. 187)

			Barbarous Names used in evocation serve the purpose of exalting the mind from the vulgar world through a release from rational, discursive thought. They are a mechanism for provoking ecstatic consciousness.

			==References==

			*Crowley, Aleister. (1906). ''Collected Works'' vol. III. "Eleusis." Chicago: Yogi Publication Society.
			*Crowley, Aleister. (1997). ''Magick.'' York Beach: Samuel Weiser.
			*Mathers, S. L. trans. (1980). ''The Grimoire of Armadel.'' York Beach: Samuel Weiser.

Vitrious at 02:21, 26 January 2005

2005-01-26T02:21:05Z

← Older revision		Revision as of 02:21, 26 January 2005
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	~~The ''Italic text''~~Barbarous Names~~''Italic text''~~ used in evocations serve the purpose of exalting the mind from the vulgar world through the particular manner of being as it were obscenely vulgar, hence 'barbarous'. The majority of these 'names' have no particular origin, but rather are the primative gutteral evocations of the particular force one wishes to evoke; their function and effect is to bring forth the basest in order to give contrast to the divine portion of the ritul.		Barbarous Names used in evocations serve the purpose of exalting the mind from the vulgar world through the particular manner of being as it were obscenely vulgar, hence 'barbarous'. The majority of these 'names' have no particular origin, but rather are the primative gutteral evocations of the particular force one wishes to evoke; their function and effect is to bring forth the basest in order to give contrast to the divine portion of the ritul.

Vitrious at 02:20, 26 January 2005

2005-01-26T02:20:17Z

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The ''Italic text''Barbarous Names''Italic text'' used in evocations serve the purpose of exalting the mind from the vulgar world through the particular manner of being as it were obscenely vulgar, hence 'barbarous'. The majority of these 'names' have no particular origin, but rather are the primative gutteral evocations of the particular force one wishes to evoke; their function and effect is to bring forth the basest in order to give contrast to the divine portion of the ritul.