Kenneth Grant - The Sword Of Horus.pdf

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The Sword of Horus
Ille Ferrum De Horus
by Frater M.E.D.
Kenneth Grant: Part 1
"There is great danger in me; for who doth not understand these
runes shall make a great miss. He shall fall down into the pit called
Because, and there he shall perish with the dogs of Reason."
- Liber AL vel Legis Sub Figura CCXX, II.27
"But ye, o my people, rise up & awake!"
- CCXX II.34
"There is division hither homeward; there is a word not known.
Spelling is defunct; all is not aught. Beware! Hold! Raise the spell of
Ra-Hoor-Khuit!"
- CCXX III.2
"Now let it be first understood that I am a god of War and of
Vengeance. I shall deal hardly with them."
- CCXX III.3
Do what thou wilt shall be the whole of the Law.
For years I have watched Mr. Kenneth Grant, Aossic Aiwass, 718, O.H.O. of
the O.T.O., as he styles himself, both in ways exoteric and esoteric, and I
think that now is the time to Adjust the Scales of Balance by taking a look
at this chap from an altogether, hitherto ignored, perspective.
In Magick Without Tears , the Beast 666 tells us (by way of a letter to an
often confused sister of the Order) that the ultimate secret of the Ordo
Templi Orientis could be used by the Black Brothers but that they would
only succeed in destroying themselves with it. According to Grant, Crowley
had regretted that Austin Osman Spare had become a Black Brother by
"'shutting himself up in a tower and immersing himself in the Pool of
Narcissus', by which Crowley meant that Spare had resorted almost
exclusively to the use of the magical formula known in the O.T.O. as
the VIII°."
That is to say, somewhat crudely, magical masturbation. It should here be
noted that one of the greatest influences upon Grant, aside from voodoo,
the Black Snake Cult, and other things which we will not go into here, has
been the work of Austin Osman Spare. It should also be noted, and I refer
the reader to pages 109 through 117 of Magick Without Tears (Llewellyn
Publications, 1973 E.V., Letter No. 12), that a Black Magician and a Black
Brother are not the same thing and should not be confused. Crowley
compares them to the sneak thief and a Hitler, respectively. He tells us that
one who is about to become a Black Brother constantly restricts himself,
satisfied with very limited ideas and is afraid of losing his precious
individuality. He goes on to say that the Black Brother probably deserts his
Angel when he realizes just what must be done, i.e. the destruction of the
ego and all that pertains to it, and that, perhaps, from the very beginning, it
is actually his Evil Genius which he has evoked. When this is done the man
breaks off all relations with the Supernal Triad and attempts to replace it by
inventing a False Crown of Daäth, as it is called in Qabalistic literature. To
such men as these, that is, Black Brothers, Knowledge is everything and
A.C. reminds us that this Knowledge is nothing but the very soul of
Illusion. These adepts-gone-wrong, as it were, abstaining from the true
nourishment of the Supernal Triad, lose their structual unity and must then
be fed by continual doses of dope in miserable self-preservation. They
declare Choronzon to be the child of Understanding and Wisdom, when in
fact "he" is the shell or excrement of the Supernal Triad, and the bastard of
the Svastika. What A.C. then tells us is most important for he says that
Daäth and Choronzon are the Whirlpool and the Leviathan which is written
of in the Holy Qabalah.
Consider all of this as a prologue from the highest possible authority of
Thelema and the 93 Current once incarnate upon this plane. Now let us
examine Mr. Kenneth Grant through three of his books.
In The Magical Revival (Samuel Weiser, Inc., N.Y., 1973 E.V.), on page 2,
Grant writes,
"Although having drawn upon these and other obscure sources
[A.O.S., the Vama Marg, i.e. the Left Hand Path, etc. - M.E.D.], I have
not overstepped the limits beyond which the occultist trespasses on
grounds as unsafe to himself as to others."
A very nice way to open a very informative book, but it seems to me that
perhaps Grant has taken but one step too many and had indeed
overstepped those limits. As I have said, this book, as all of Mr. Grant's
books, is very informative. Kenneth Grant is undeniably a very
Knowledgeable man - and I stress that word and point out its root:
KNOWLEDGE. This book is very good, certainly one of the best (if one of
the few) Thelemic works ever published since the death of Aleister Crowley,
although considering others this is not necessarily saying much, but in it
certain odd things will be seen to emerge. One such thing is his growing
obsession with the Dog Star, Sothis or Sirius. In a footnote on page 8, for
example, he writes:
"The initials A.·.A.·. stand for Argenteum Astrum (the Silver Star).
This is the Star of Set or Sothis (Sirius) ..."
On page 52 he says that
"Crowley unequivocally [i.e. clearly - M.E.D.] identifies his Holy
Guardian Angel with Sothis ... or Set-Isis: 'Aiwaz is not a mere
formula,'"
he continues, quoting A.C.,
"'like many Angelic names, but it is the true, most ancient name of
the God of the Yezidi, and thus returns to the highest antiquity. Our
work therefore is historically authentic; the rediscovery of the
Sumerian tradition.'"
Now I won't contest that A.C. actually said that, though I am sure he was
thinking in ever ascending spiral cycles instead of flat circular cycles, but
exactly how such a statement as this can Unequivocally identify Aiwaz with
Sothis is beyond me. You may note that in this book Grant loves to use the
word "unequivocally" often, especially when in connection with something
A.C. is supposed to have, and may have, said, in order to prove one of
Grant's hazy points. You will also note that what is clear to him is not quite
so clear to anyone who is capable of clear thinking and who possesses an
inquiring mind.
On page 55, speaking again of this star, Sothis, he says that
"This is the One Star in Sight which forms the title of Crowley's
Manifesto of the A.·.A.·. ..."
It is quite possible that A.C. did consider a special relationship between
Aiwass and the Dog Star, but one thing is certain, the One Star in Sight is
not any "thing" such as a star in the physical universe. The One Star in
Sight is One's own Holy Guardian Angel, True Self, Genius. "Every man and
every woman is a star." (CCXX I.3) Union with this "Star" is the only true
goal in magick and once one has attained to that union the aspirant
becomes one with the Order of the A.·.A.·., i.e. the aspirant becomes the
Argenteum Astrum. One would almost think that with these ideas and many
others, sometimes cleverly stated, Mr. Grant is actually trying to mislead
the aspirant away from his Angel. Is this not exactly what we would expect
from a Black Brother, who himself has abandoned his Angel and evoked
his Evil Genius in its stead?
On page 78 Grant tells us that
"The thyroid gland, in the region of the larynx, is backed by the
Visudha Chakra [which is attributed to Daäth - M.E.D.]. This gland, in
its active state, enhances sensitivity and renders the individual
hypersensitive to all kinds of physical, astral and mental sensation. If
this gland is over stimulated there is danger of megalomania ..."
Remember who it is who is telling you this, the one and only Outer Head of
the Order, that Order being the One True Order, the Ordo Templi Orientis, or
so Grant claims.
Throughout the book it is obvious that Grant is very interested in the
reversal ideas of C. S. Jones (please see Liber Casus Astrum vel XCVIII of
TNN I.2), the back turning of A.O.S., and the inbetweeness of fiction writer
H. P. Lovecraft. From this debris Grant is destined to develope his
Otherside of the Tree , but more of that later. As I have said, we will examine
Spare's Zos Kia Cultus and the others at another time as we are here
limited in space.
Grant constantly misunderstands many things. To clear one such
misunderstanding up: A.C. did not believe that he was the only "Beast".
The term itself merely implies that one is a priest of Thelema in the New
Æon of Horus. However, he was the only "Beast 666", that is the First Beast
spoken of in Apocalypse and the first priest of the present æon.
Grant also misunderstands such things as the nature of an Ipsissimus, and
what else can we expect - for he had already overstepped the limits of
safety and thus we might expect him to be easily beguiled, subtly at first,
by those forces which he was dealing with, i.e. the qliphothic forces. On
page 210, for instance, he tells us that the Great Work
"will be achieved by a willed congress with extra-terrestrial entities
of which, in a sense, Aiwaz is the immediate messenger to
humanity."
Can Aiwaz (or Aiwass) be rightly called "extra-terrestrial"? Or would "he"
best be described as "suprahuman" or perhaps "preterhuman"? Is Grant
confusing (note: confusing ) beings such as Aiwass, whose abode, so to
speak, is the Supernal Triad, with those non-beings, those shells, that
excreta whose abode is in the qliphothic realms, the entrance to which is
through the whirlpool of Daäth ? Of the qliphoth Grant says in his glossary:
"...[it is] the name given to a world or plane of soulless entities that,
as such, are not truly living, but merely lingering shells of once
conscious persons ... the magician is warned against trafficking with
them in any way. Also of the Qliphoth are the more dangerous
remnants of once highly organized elementals that drag out a
twilight existence by vampirizing the living."
It seems that this particular magician, Grant, ignored the warning. Before
this in his glossary, Grant wrote:
"... Crossing the Abyss is the most critical stage upon the Spiritual
Path. If the crossing is not achieved cleanly, insanity - temporary or
permanent - results. A person can spend the best part of an
incarnation being torn to pieces by the unresolved and irrational
elements of his nature ..."
I further refer the reader to several pages concerning the Abyss, Daäth and
the Black Brothers, in Magick in Theory and Practice , indexed in the
Samuel Weiser edition. I stress the importance of the study of such
passages and others in the hope that the aspirants heed the warning and
step carefully upon the Path of the Wise. In these pages Crowley tells us
that in the Abyss all impressions are disconnected; that Reason is
ultimately identified with the Abyss; that it is the crown of the mind,
wherein all purely intellectual faculties are obtained; that it has no number
because all is confusion. The Master Therion, not only from his vast
intellectual attainments, but mostly from his personal experience, tells us
that from the Abyss Nemo (No Man) comes forth for he has destroyed all
that he is and all that he had been upon crossing (note: crossing ) the
Abyss and that a star is cast forth to enlighten the Earth. On the other
hand, they who fail to cross the Abyss, and that implies to cross over the
whirlpool called Daäth , make for themselves a false crown of the
abominable horror of the Abyss and set the Dispersion of Choronzon upon
their brows; they clothe themselves in form; shut themselves off to
"external" influences, both above and beneath the Abyss. He also goes on
to say, in many places, that though these Black Brothers may gain much,
they will eventually topple like the rotting towers that they are and that their
shreds, all that is left of them, will be strewn in the Abyss and lost forever.
In Liber VII it is said that the aspirant must await the sword of the Beloved
(i.e. the H.G.A.) and submit himself to the final stroke. It is this final
destruction of Knowledge (Knowledge = Daäth = the throat centre) that
opens the gate to the City of Pyramids, the next Grade of 8°=3°, Master of
the Temple, and allows the aspirant to cross the Abyss and truly Become
an Adept of the A.·.A.·.. But let us pass on from the words of A.C. as well as
The Magical Revival and move forward in the stream of time to Cults of the
Shadow (Samuel Weiser, Inc., 1976 E.V.)
Here Grant is beginning to show even more fascination with the Vama
Marg, La Couleuvre Noire, and the Zos Kia Cultus. Again he begins a book
with a prophetic saying:
"But if the sexual energies are not properly controlled and polarized,
destruction awaits the practitioner who uses them without fully
understanding the formula of the Left Hand Path which is, of all
paths, the swiftest and the most dangerous."
It should also be noted that his style of writing begins to change, to
become more complex. His thoughts and ideas start to show a greater
amount of Knowledge, but a good bit of confusion of expression creeps in

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