IAO

A magical
FORMULA OF THE HIGHEST:
A Source Study from Origins to e!
Aeon Sym"ology
A #a$er $resented at t%e
&ST AUAL AUSTRALASIA THELEMI'
'OFERE'E
Uni(ersity of Tec%nology) Sydney) &**+
,y Fr- L./0O/ 1Leig% ,lac2more3
4 &**+
#art &:ORIGIS
A. Introduction: What is a Magical Formula?
DuQuettes is a handy and simple definition:
AA magical formula is a statement of perceived cosmological fact or theory. It can e
as simple as an a!iom:
"ove thy neighour as thyself. An apple a day #eeps the doctor a$ay.
It can e a statement or a set of symols revealing the mechanism of a natural la$:
As aove% so elo$. All is sorro$. "ove is the la$% love under $ill. & ' M(). *+,+.
I-.I. A/M.
It can even e a single $ord that initiates an entire age:
0A12 A-A00A2 IA12 0helema. 34. 56
0o preface riefly $hat this paper is aout% I $ould suggest that IA1 as it occurs in
0helemic magic is a formula comining the 7set of symols revealing a mechanism8
3or $e could say a cycle or process6 and the 7single initiating $ord8% containing in its
three letters various aspects of the 9reat Wor#% and summing up 3heiroglyphing6 the
essence of the +ighest : that is% the ultimate goal of the spiritual aspirant.
+o$ever% it is a formula y no means easy to define and this study% y dra$ing
together historical threads $ith e!amples of magical usages of the formula% is
primarily meant to e a suggestive elaoration of verifiale and possile
correspondences or a deconstruction of the formula% particularly $ith regard to the
symolism of IA1 in relation to "ier ;,% 0he 9nostic Mass. <ince the significance
of 0helemic symolism is revealed only gradually in the 101 through the initiatic
process% the interpretations of an individual $ill more than li#ely reflect only the
insights of the grade to $hich they have attained.
-evertheless y loo#ing at usages of IA1 and their conte!t in various printed te!ts it
ought to e possile for any of us to gain some understanding. In =oo# > 4t ? (h @:
71f <ilence and <ecrecy and of the =ararous -ames of &vocation8% (ro$ley points
out that IA1 is a supreme $ord of the #ind $hich enshrines the complete formula of
the 9od invo#ed 3as are also 0etragrammaton and Arahadara63see =# >% p. AB@6.
9iven this information% $e ought to e ale to apprehend% even if only dimly% the
nature of the 9od invo#ed.
Most of $ho have een to a Mass are proaly a$are that IA1 $as originally a deity
of the 9nostics% ut may e una$are of the e!tent to $hich IA1 features in other
0helemic ritual% oth te!tual and practical. My o$n attraction to researching this $as
through participation in the 9nostic Mass% and $ondering Cust $hat energies calling
on 7the name of IA18 should e evo#ing.
<o $e can start from the historical 9nostic conte!t and come up to the present% after
$hich $ell approach or e!amine applications of the formula from the perspective of
several different esoteric traditions 3alchemy% &nochian and so on6.
I have to presume reasonale familiarity on your part $ith 0helemic magic in general
as I cant hope in the time limit to delve fully into the content of each (ro$leyean
lier that gets a mention. +o$ever in support of each point Ill Duote reasonaly
e!tensively from $riters other than myself% (ro$ley in particular% mainly so that you
#no$ Im not Cust ma#ing this up as I go alongE 0he handout also contains detailed
references for further reading $hich $ill e helpful to initiates and non:initiates ali#e.
Ill e happy to ans$er Duestions at the end if there are any.
,- T%e Gnostic Sc%ools
0he 9nostic schools $ere a very loose grouping of philosophical and in some cases
organised religious systems incorporating many influences from Indian =uddhism%
4ersian Foroastrianism% and 9raeco:.oman philosophy. 0hey gained prominence
during the first centuries AD and continued in some instances to survive for many
centuries as organised systems and as philosophical concepts $hich e!erted not only
great influence on the development of classical Gudaism% (hristianity and Islam% ut
have continued into modern times $here they have een incorporated into such
religious movements as the .osicrucians% (hristian <cience and the modern
9nostic (hurch. Ill Cust comment here that in tal#ing aout the transmission of the
9nostic current $e should clearly distinguish et$een transmission of gnosis and
transmission of 9nosticism. 0he relevance of this $ill proaly ecome ovious later
in discussion of the Mass% $hich to some e!tent raises the Duestion of Cust ho$
H9nostic' is the 9nostic Mass.
'- T%e Gnostic ) Graeco5Egy$tian and Hermetic IAO
In 0he <ecret =oo# According to Gohn 3from the literature #no$n as the 7apocryphal
acts of the apostles8% author and composition un#no$n though proaly et$een AD
c. ABI and AD ?JI6% Iao is given as the name of a demon $ith the face of a serpent
and having seven heads. 0his demon is the fourth of seven demons created y
Ialtaaoth% the production of Wisdoms offspring.
&ach of these seven demons possily corresponds to a day of the $ee# and a planet.
=lavats#y% Duoting 1rigens account of the &gyptian 9nostic attriutions attriutes
them as: Adonai 3of the <un6% Iao 3as the genius of the moon6% &loi 3Gupiter6% <aao
3Mars6% 1rai 3,enus6% Astaphoi 3Mercury6 and finally Ialdaaoth 3<aturn6. 3<ecret
Doctrine p. J?B6Iao is seen to correspond to the po$er of "ordship. -ote here that the
lunar attriution of IA1 as later it is attriuted to the <un
3=lavats#y has a $hole trip aout I1 and the moon and its relationship to the 0hean
triad Amoun% Mout and Khonsu : see <ecret Doctrine pp. >5J:55: this is e!tremely
interesting and $ould e relevant to a study of the "ord of 0hees and An#h:af:na:
Khnosu 3$hich means 7my life is in the moon86 ut $e cant d$ell on it here.
4arallels et$een this sevenfold 3heptarchic6 conception of Iao% and $ith
.evelations' account of the =east $ith seven heads could fruitfully e pursued. <ee
especially in this connection (h. >@ of 0+& =11K 1F "I&<% 7Waratah =lossoms8.
LKenneth 9rants analysis in A"&I<0&. (.1W"&* A-D 0+& +IDD&- 91D of
the M heads of the =east as the seven stations of the 4ole <tar $hich ma#e up the
9reat *ear is also suggestive ut perhaps too personal a speculation on 9rants partN.
<t Iranaeus of "yon 3c.A?I:)II A.D.6 in his Against +eresies% $herein he summarises
$hat is #no$n of the 9nostics eliefs% ma#es Iao the second of the seven demons2 it
appears he #ne$ a different version of the <ecret =oo# According to Gohn than the
one $hose manuscript has come do$n to us. LAnother early (hristian $riter% <t
&phiphanius of <alamis 3AD c. ?AJ:>I?6 in a similar $or# 30he 4anarion6% in contrast
gives Iao as the ruler of the first of seven heavens.N
Iranaeus also gives a summary of 4tolemy's version of the 9nostic myths 34tolemy
eing one of the first and most rilliant students of ,alentinus% $hose 9nostic
teachings spread throughout Italy and the &ast from AD AJI:5@)6. In this summary%
the meaning of the name Iao is related as follo$s: Achamoth% $ho represented the
thin#ing of <ophia 3higher $isdom6% had een cast forth in a region of shado$ and
emptiness% ut the anointed 3(hrist6 too# pity on this female eing and stretched out
along the cross% forming her as a concrete formation. 8-o$% once she had een
formed and come to her senses% and then een immediately emptied of the Word that
$as invisily $ith her% i.e. the anointed 3(hrist6% she rushed to search for the light that
had left her2 and she could not comprehend it% eing prevented y the oundary. It
$as here that the oundary% in preventing her form the impulse to for$ard motion%
said 7IaoE8 0his : they say : is the origin of the name Iao.8
Iranaeus further recounts that each of the seven demonic eings or deities 3#no$n as
the holy septet6 chose its o$n herald to glorify it and to proclaim that it $as 9od
amongst the Ge$s. 0o Iao in this hierarchy of prophets elong the prophets <amuel%
-athan% Gonah and Micah.
9od$in 3p. AA@ff6 constructs a 79nostic .itual of <elf:Development8 ased on the
myth:structure of the Apocryphon of Gohn. In it% Iao is the planetary Archon relating
to the sun% and Ain this conte!t represents false and un$orthy authority : specifically%
your o$n ego% although here he is e!ternalised and oCectified. +e has no head as
such% ut seven hissing serpents sprout from his nec#% an apt analogy for the usual
fragmentation of the conscious mind.
In a diagram called 70he Mount "eanon Diagram8% 3$hich I dont have a copy of to
display63display 0ree of "ifeN $hich represents a 0ree of "ife system formulated y
the 9nostic 1phites 3one of the earliest sects of 9nosticism% #no$n as 7the
=rotherhood of the <erpent8% and active in &gypt in the second century6 IA1
corresponds to the position of (ho#mah 3Wisdom6% the second emanation on the
conventional Daalistic 0ree of "ife. In some 1phite placements% ho$ever% IA1 is
sho$n as a spirit corresponding to *esod : the sphere $hose ruling planet is the
Moon. 0he Aurum <olis magical tradition also associates Iao $ith the Moon 3ref.
9od$in p. )AI.6
=lavats#y gives a complicated etymology too long to detail here% $hich asically
relates ho$ IA1 $as often confounded $ith that of *ah$eh. 7=ut the name IA1
neither originated $ith% nor $as it the sole property of the Ge$s8. <he then traces it
ac# to an old mystic name of the <hemites% $hich $as communicated to Moses $hen
he $as initiated at +or:e. In an old religion of the (haldeans L<outhern =ayloniansN
$hose remains are to e found among the neo:4latonists% the highest divinity%
enthroned aove the seven heavens% representing the <piritual "ight:4rinciple...and
also conceived of as Demiurgus% called Ia$. $ho $as% li#e the +ere$ *aha%
mysterious and unmentionale% and $hose name $as communicated to the initiated.
0he 4hoenicians had a <upreme 9od% $hose name $as trilateral and secret% and he
$as Ia$.8 3Isis /nveiled and <ecret Doctrine p. J>A6.
If time% read directly from I<I< /-,&I"&D p.)@B para ) :)@@ last full para..
IA1 is discussed in the 4istis <ophia% an e!tremely important 9nostic scripture
normally attriuted to ,alentinus. 4istis <ophia I% vii reads% in part:
7<o the po$er of the little Iao% $ho is in the Midst% and the soul of the prophet &lias%
they $ere ound into the ody of Gohn the =aptiOer8.
=lavats#y comments that in other 9nostic conte!ts IA1% far from eing referred to as
7little8% is referred to as the great "eader of the Midst $hom the .ulers of the Aeons
call the 9reat IA1% and that this apparent dualism is Duite in #eeping $ith all esoteric
systems.
A variant version of the derivation of Iao is an &gyptian anti:<emitic tradition
$herey the god $orshipped y the Ge$s had to e an ass% ecause they spo#e of him
3in 9ree#6 as 7Iao8 3cf. *ahu% *ah$eh6 and the old (optic $ord for 7ass8 $as eio or
iao. 3While this indicates a possile path of study of the relationship et$een IA1 and
G+,+% the 0etragrammaton% (ro$ley emphasises the same vie$ as =lavats#y in
MA9I(K WI0+1/0 0&A.< p.)>: 7-or is 0etragrammaton IA1% even though
etymology asserts the identity8. L.e: eio one could have some fun constructing a
(ro$leyean Daalistic analysis Lalong the lines of (ro$leys analysis of 7+umpty
Dumpty8 in 7An Interlude8 : see =# > pp. BA:BJ : of the childrens song 71ld
Macdonald +ad a Farm8 $ith its chorus 7ee:i:ee:i:o8N. Frater -uma has also pointed
out to me that the ass is sacred to 4riapus etc. Gesus rides in on the ass% and (ro$ley
considers the 0emplars to have $orshipped an ass:headed deity. 0here are many other
correspondences here.
We should also note from the .ed Flame commentary on 9ree# names used in the
9nostic Mass: AIA1 is the +elleniOed version of the +ere$ 0etragrammaton.
+o$ever% it has an independent linguistic association $ith Dyaus% the name of the
ancient Indo:&uropean <#y 9od% $ith the 9ree# Divine -ames Feus and (haos% and
$ith the "atin Deus. Qaalistically% it pertains to 0iphareth: the Divine -ame of
0iphareth in AtOiluth is ???? ???? ???? L*+,+ &"1A+ ,&DA0+N% the notariDon of
$hich is I.A.,. ??? or I.A.,.% $hich can e pronounced IA1.83.ed Flame p. M56
+argrave Gennings descries some 9nostic gems $herein the name ???% Lnote small
omicronN usually in conCunction $ith that of the 9nostic divinity Ara!as% is engraved
over or around some symolic figures 3see p. ABA6. Kenneth 9rant and other $riters
since Gennings% including (ro$ley% are $ont to refer to IA1 as 7the <upreme Divinity
of the 9nostics8 $e have seen from =lavats#y that this might $ell have een the case%
though (ro$ley ta#es this a given and evidence for this supremacy is rarely adduced.
30here are other 9nostic deities $hose names appear in 0helemic magic#% and $hose
significance $ould e interesting to investigate% e.g. <aao% Ara!as% : .ed Flame p.
M5 gives interesting ac#ground : etc ut IA1 seems generally regarded as the most
important of the 9nostic deities6. Lsho$ transparency of gemsN
DuDuette: 7IA1% the great 9od of the 9nostics% even announces the magical formula
of life% death% and resurrection in the letters of its name: Isis 3-ature6 is ruined y
Apophis 3the forces of destruction and decay6% ut is cyclically resurrected in 1siris8
3p. @6. In this sense the name is seen as an acronym or 3loosely6 as a notariDon of one
of the main symolic truths $hich it represents.
IA1 also occurs as one of the 7=ararous -ames of &vocation8 in that 9ree#:derived
rite $hich appears as the 4reliminary Invocation of the 9oetia 3see the "egemeton :
the "esser Key of <olomon6 and its adaptation as 70he =ornless .itual8. It is
therefore also significant in the conte!t of (ro$leys "ier <ame#h% $here for
instance the ararous name Aphen:IAF is recited along $ith Athou treasure of IA1
and <A:=A:F0 is follo$ed y a phrase $hich lin#s 7+ail IA18 $ith the 0helemic
deities -uit% +adit% .a:+oor:Khuit and the 9reat Wild =east. +o$ever ut a full
e!ploration of this $ould e a study in itself% involving detailed attention to (ro$leys
<cholion on the ritual. 3<ee ho$ever note 5IA in =oo# Four for further light on
Daalistic interpretations of this Formula6.
IA1 according to &liphas "evis +I<01.* 1F MA9I( occurs in the &gyptian
sacred calendars: 7$here it is #no$n that each month $as placed under the protection
of three decani or genii of ten days% the first decanate in the sign of "eo is represented
y a human head $ith seven rays2 the ody has a <corpio:tail and the sign of
<agittarius is under the chin. =eneath the head is the name of IA1% and the figure $as
called Khnouis% and &gyptian $ord $hich signifies gold and light8. We see here
ovious associations $ith the sphere of 0iphareth P $ell touch on this again later.
??? y 9ree# Qaalah enumerates to BAA% $hich is eDuivalent to 3according to "ier
M((";I,% the 9ree# Qaalah6: :
????? : needle
?????? : reast
????? : Attis 3&ng.6 3-ote: Attis $as a dying and resurrected vegetation god of
4hrygia% $idely $orshipped throughout the .oman &mpire6.
???? : to fart 3relates the -ephesch or animal nature to the highest : Kether is in
Mal#uth2 is 9od to e found in a dog? etc6. Also compare this $ith the MoonQ*esod
attriution.
??? : to perceive% to #no$
???? : 3Fiat6 "et there e 3"atin6 3cf $ith Michelles comments on the imperatives in
the &nochian calls6. MA9I(K WI0+1/0 0&A.< p. A?: (ro$ley suggests%
discussing his students Magical Motto% 7Fiat% eing BAA% is identical $ith IA1% and
therefore FIA0 *1D might e read not only as 7let there e8 3or 7"et me ecome86%
the secret source of all creative energy% ut as 7the secret source of energy of
Gehovah8. L(f $ith the imperatives in the &nochian callsN
9od$in 3p. )?56 gives the further correspondences for BAA: tessera 3holy symol in
Aurum <olis62 and asteres 3stars6.
In MMM% (olumn (";;;,II 3Magical Formulae6 IA1:I-.I eDuates to Key <cale ?I%
)II y the Araic Alphaet -umeration and AII y 9ree# Alphaet -umeration. Its
correspondence in 70ypical Diseases8 is .epletion.
<ee also MMM% $here in the chart 70he ,ital 0riads of the 0arot8% the first is 70he
0hree 9ods IA18'% corresponding to Atu I 30he +oly 9host6% Atu I 30he Messenger6
and Atu I; 30he <ecret <eed6. ,aluale amplification of the components of the
formula may therefore e otained y studying those chapters of 0+& =11K 1F
0+10+ $hich e!plicate these particular Atus% commonly #no$n as 0he Fool% 0he
Guggler% and 0he +ermit.
6- IAO in t%e Golden 6a!n System of Magic2 1as Heirogly$% of
t%e Great 7or23
In the opening and closing of the "esser .itual of the +e!agram% 3".+6 $e first
analyse the $ord I-.I% then invo#e the names of certain &gyptian gods 3and their
OodiacalQplanetary attriutions6 y saying:
,irgo% Isis% Mighty Mother.
<corpio% Apophis% Destroyer%
<ol% 1siris% <lain and .isen.
Isis% Apophis% 1siris% IAI.
And $e perform% as prescried in "ier 1% the ",; signs that are appropriate thereto
: 1siris slain 3the cross R6% Isis Mourning : the <vasti#a 3"6% 0yphon 3Apophis6 3,6 :
the 0rident% and 1siris .isen : the 4entagram 3;6.
0his symolism is derived from that of the (eremony of the 9rade of Adeptus Minor
3J'5 ritual6
in the 9olden Da$n. 30he complete ceremony can e found in .egardie% ,olume M%
pp. ?I:5A6. In this ceremony IA1 is invo#ed at various points : firstly% in close
association $ith e!planations of the Mystic Mountain of Aiegnus 3p. ?>62 further on
in the analysis of the Key Word 3pp. ?5:?M6 and later again $here the great avenging
angel +/A is invo#ed 7in the divine name IA18 3p. >A6.
DuDuette p. AAM:
7(onsidered y the Adepts of the Aeon of 1siris to e the 7ne$% improved8 magical
formula of the day% the "atinisedQ(hristian formula of resurrection 3I-.I6 is seen to
conceal the great formulae of the &gyptians and the 9nostics 3IA168.
(ro$ley elucidates the connection of I-.I $ith IA1 in the =oo# of 0hoth 3p. )M56:
7I-.I% the inscription on the (ross% ecomes *od -un .esh *od% $hich are in the
heavens ,irgo% the ,irgin Mother2 Isis% <corpio% Apophis the Dragon% the Destroyer2
<ol% 1siris% the <lain and .isen. 0he initials of these three divine eings thus ma#e the
more ancient name of Gehovah : IA1. In this $ay the initiates of old e!pressed their
understanding of the fact that the /niverse $as after all perfect% even if reDuiring a
little manipulation2 ut as e!plained previously% this doctrine is for the $ea#er
rethren% for those $ho are suffering from the illusion of imperfection2 it enales them
to ma#e their $ay to the illimitale "ight8.
For the symolism of I-.I see also .o$e.
0he paper 7Qaalistic Dogma8 from (ro$leys (1""&(0&D W1.K< I 3$ritten
prior to A@IJ6 descries the IA1 formula and its relationship to the ",; signs as
employed in the 9olden Da$n $hich formed the asis for the ".+ in "ier 1. +ere
(ro$ley ta#es a morphological approach to the formula. :
7I is the <traight "ine or (entral 4illar of the 0emple of "ife2 also it stands for /nity%
and for the 9enerative Force. A is the 4entagram% $hich means the Will of Man
$or#ing .edemption. 1 is the (ircle from $hich everything came% also -othingness%
and the Female% $ho asors the male. 0he 4rogress of the -ame sho$s then the Way
from "ife to nirvana y means of the Will: and is a +ieroglyph of the 9reat Wor#...
3italics mine6...their initials form the sacred Word of the 9nostics8.
=lavats#y 3<ecret Doctrine p. >5?6 7-o$ &uthanasius declares that I1 means the
moon% in the dialect of the Argians2 and it $as one of the names of the same in
&gypt.... 0he pillar and (ircle 3I16% no$ constituting the first decimal numer% and
$hich $ith 4ythagoras $as the perfect numer contained in the 0etractis L0etradN
ecame later a pre:eminently phallic -umer : amongst the Ce$s% foremost of all% $ith
$hom it is the male and female Gehovah8
0his morphological e!planation of II if applied to IA1 does not define the 7A8. I $as
going to do a $hole rave aout A as the 7e!cluded middle8. 0his is the third term that
many modern academics since the A@)ISs and the advent of Duantum uncertainty feel
needs to e added to the Aristotelian logic of eitherQor. For instance% mathematician
Gohn von -eumann% $ho proposed in A@?? discussing the ne$ parado!es of Duantum
mechanics in a three:valued logic of false% true and maye2 and others such as
semanticist Alfred KorOys#i : yes R no R a many:proailitied middle2 and in A@5>
mathematician "ofti Fadeh invented fuOOy logic. 3<ee .oert Anton Wilson%
(1<MI( 0.I99&. ,1" III6. All these could e applied to the middle term of the
IA1 formula ut lets Cust ma#e passing mention of that. 0he phrase 7centre and
secret of the <un8 springs to mind as $ell....
#ART 8: IAO I THELEMI' MAGI'9
A- As in(ocation of t%e Old Aeon formula
.&F&. 01 10+&. 4A4&. 1- A&1-<....
In (ro$leys $or#% IA1 is sometimes mentioned simply in the conte!t of the 1ld
Aeon formula. For instance% IA1 is discussed in 70he Master 0herion: A
=iographical -ote8 3a paper y A( reprinted in 0+& +&A.0 1F 0+& MA<0&.6
$here it appears as that $ord uttered y Dionysus 3cf =uddhas $ord A-A00A%
"aotOe 0A1% Mohammed A""A+6:
7For the function of the Magus is to proclaim a ne$ "a$ y virtue of one Word in
$hich resides a Formula of Wisdom8 3p.A@ 101 revised ed A@@)6.
<imilarly in "I=&. A"&4+ p. MA:
7Krishna hath names and forms innumerale% and I #no$ not +is true human =irth.
For his formula is of the maCor AntiDuity. =ut +is Word hath spread into many "ands%
and $e #no$ it today as I-.I $ith the secret IA1 concealed therein8 3and so on6.
And "I=&. A"&4+ p. )IB re the 4ure Fool:
7yea% and more also% I have #no$n 0hee $ho 0hou art% =acchus Diphues% none and
t$o% in thy -ame IA1E8.
IA1 also in section >@% 0he =enediction of "ier Astarte: 7And so may the "ove that
passeth all /nderstanding #eep your hearts and minds through IA1 Adonai <aao8
3=oo# > p. 5)M6.
,ision and the ,oice p. M>% -10& ?A: 71siris% tric#ed into the elief in death% had to
overcome it y Magic#% the formula IA18.
+o$ever% clearly (ro$ley intended the 0helemic reconte!tualisation of IA1 $ithin
the Aeon of +orus to e plainly understood. 70he +eart of the Master8 3a visionary
paper $ritten A@)J y A( in 0unisia6 itself% in section III: 0he 0emple of 0ruth
indicates 7=ut aove that e!tract% the $hole $idth of the chart% the $ord IA18 3p.AAI6
and later: 7<o% $hen the time $as ripe% appeared the =rethren of the Formula of
1siris% $hose $ord is IA1...-o$% this great formula eing fulfilled% and turned into
aomination% Litalics mineN this "ion came forth to proclaim the Aeon of +orus% the
cro$ned and conDuering child% $ho dieth not% nor is reorn% ut goeth radiant ever
upon his $ay...1f this 4rophet the $ord is 0helema8 3p. AA56.
In Fullers @5? 30he 0reasure +ouse of Images6 in the section 70he A5@ (ries of
Adoration of 9od8 7I adore 0hee IA1E8 forms part of the refrain to every cry : a
typical paeanic usage $ithin 0helemic usage $here the divinityQsupremacy of IA1 is
ta#en for granted.
In (1-F&<<I1- 3p. M@J6 (ro$ley comments: 70he old pagan $orship of the
Mother:idea $as superseded y the $ord IA1 or its eDuivalents% $hich asserted the
formula of the Dying 9od% and made the Male% dying to himself in the act of love% the
engineer of the continued life of the race. 0his revolution cut at the root of all
previous custom. Matriarchy vanished2 self:sacrifice ecame the cardinal virtue...this
idea of accomplishing the 9reat Wor# y a voluntary death $as ound up $ith the
elief that the sun died% and $as reorn $ith the hours and the seasons....My o$n
$ord% 0helema% supplies a ne$ and scientifically sound asis for ethics. <elf:sacrifice
is a romantic folly2 death does not end life2 it is a temporary phase of life as night and
$inter are of terrestrial activity...Already% in a thousand $ays% the principles involved
have replaced those of the Dying 9od.8
70o one $ho understands this chain of the Aeons from the point of vie$ of the
<orro$ing Isis and of the triumphant 1siris% not forgetting their lin# in the destroyer
Apophis% there remains no secret veiled in nature. +e cries that name of 9od $hich
throughout +istory has een echoed y one religion to another% the infinite s$elling
paean I.A.1.E8 3=# > p. A>@6
Also% (ro$ley states that IA1 is Qaalistically identical $ith that of the =&A<0 and
$ith his numer 555% so that he $ho invo#es the former invo#es the latter. 3=# > p.
A>@6
(harles <tansfeld Gones 34arOival ;I6 discusses the IA1 formula in the Aeonic
conte!t in his 7+orus% Isis and 1siris in the Q.=.".8 3.ef. &Q/I-1; ?QAI% pp. )AM:
AB6 sho$ing ho$ +orus 7appears as the avenger Apophis to those $ho try to go ac#%
or retrogress. +e has to destroy them in order that they may e rene$ed8.
,- 'om"ined !it% t%e Formula of t%e e! Aeon
I. IA1 in the .eception of the =oo# of the "a$
&Duino! of the 9ods p. 5B and p. MI give in detail the IA1 invocation performed y
(ro$ley on March A5% A@I> as a prelude to the .eception of "ier A".
ii. ??? in the 9nostic Mass
In the 9nostic Mass 3"ier ,;6% the Deacon invo#es the sacred 9nostic $ord IA1 in
the Introit: 7I proclaim the "a$ of "ight% "ife% "ove and "ierty in the name of IA18.
3italics mine6. -ote the 9ree# capitals literation of the $ord as: ???.-ote )A to the
.ed Flame te!t of the Mass points out:
-ote P 7I am the Alpha and the 1mega8 : since ??? in the Mass is spelt $ith the
9ree# letters throughout. 0his is (ro$leys emphasis on the &nd and the =eginning of
the 9reat Wor#.
0he 4riest invo#es this sacred $ord again during the 7(eremony of the 1pening of
the ,eil8 $here he chants in 9ree# 7Io Io Io ???...Io ???....Agios% Agios% Agios ???.
LIo Io Io ??? ...Io ???...+oly% +oly% +oly ???N. -ote that IA1 occurs triply in this
invocation : at the eginning% in the middle% and at the end of the invocation : the
tripartite nature of <pirit manifested 3<hin6 may li#ely e attriuted to this. 4ossily
there is also a correspondence here to the priests triple advance up the steps from
elo$ to aove the Ayss% to the realm of the <upernal <ephiroth.
"ater again in the Mass% at the conclusion of 70he (onsecration of the &lements8 the
priest again invo#es in the sacred 9nostic $ord P 7hear ye all% saints of the true
church of old time no$ essentially present% that of ye $e claim heirship% $ith ye $e
claim communion% from ye $e claim enediction in the name of ???8. As he elevates
the +ost and the (up% and the =ell stri#es% he again invo#es 7Agios% Agios%
Agios% ???E8
My main assertion or suggestion is that in the Mass the IA1 formula has oth a
historical function 31ld Aeon formula6 in ringing efore us the sacred $ord of the
9nostics 3since in celerating the Mass $e are% in part% celerating our heirship to the
"ight of the 9nosis6% ut more importantly% a specifically 0helemic connotation in
$hich it holds an intimate connection $ith the &ucharist.
Although the name doesnt occur in the te!t% IA1 could therefore e possily
considered an underlying formula of such &ucharistic rituals as 70he Mass of the
4hoeni!83"ier >>6.
0o some e!tent% I haven resolved some of the Duestions raised on these matters.
According to Frater -uma% 7( slams the cosmology Lof the 9nosticsN in the
commentary to "ier A" Lsee "AW I< F1. A"" p. B)N $here in commenting on I: B
70he Khas is in the Khu% not the Khu in the Khas8
he says:
7I thin# that $e are $arned against the idea of a 4leroma% a flame of $hich $e are
spar#s% and to $hich $e return $hen $e Tattain...the idea of incarnations Tperfecting
a thing originally perfect y definition is imecile. 0he only sane solution is...to
suppose that the 4erfect enCoys e!perience of 3apparent6 imperfection8.
ut in a type of contradiction he $rote the mass to correspond $ith the .oman .ite
3$hich did% in turn% orro$ an enormous amount from ,alentinian 9nosticism6. 3+o$
should $e see this in relation to the (reed?: 7I elieve in one <tar in the company of
stars% of $hose fire $e are created and to $hich $e shall return86. We might also
$onder $hy% if the 9nostic Mass is principally a 0helemic rite% the 0helemic
amplification of the formula FIA1F is not used rather than IA1.
iii- IAO in Ot%er T%elemic Rituals
IA1 crops up again in "ier Arcanorum 3"ier ((;;;I6. ,erse I reads: 7A% the
heart of IA1% d$elleth in ecstasy in the secret place of the thunders. =et$een Asar
and Asi he aideth in Coy8.
+ere again $e have the middle element of the formula assuming a great importance%
especially considered alchemically as the transmutational element.
"I=&. ;,II 3"ier AM : note the numer6 is called "I=&. IA1. According to the
(urriculum of AA% this $or# 7gives three methods of attainments through a $illed
series of thoughts. 0his oo# has not een pulished. 3My italics6. It is the active form
of "ier +++. 0he article 7&nergised &nthusiasm8 is an adumration of this oo#8.
,I<I1- A-D 0+& ,1I(& p. A@)% note @: 70he <$asti#a has AM sDuares. AM ' IA1%
the triune Kether8. 34etra touched on this in her paper on the <$asti#a6. 1nce again is
emphasised that IA1 is a tripartite formula $hich ma#es a unity at the loftiest point of
the 0ree of "ife. Also% A ? 3yod6 ? 3aleph6 ? 3vav6 add to AM and% y the 9olden Da$n
formula% disclose ",;% the "ight of the (ross8 : this is .egardies note M% p.)@ of ,,
"I=&. +++ 3"ier (((;"I : "ier ?>A6 according to the (urriculum of the AA
79ives three methods of attainment through a $illed series of thoughts8. Wor#ing out
$hat IA1 means could involve determining $hich of these methods is the 7active
form8 and applying this to the fact that "ier AM is mysteriously TunpulishedQnon:
e!tant : intentionally so from (ro$leys point of vie$.
7&nergised &nthusiasm: A -ote on 0heurgy8 3$ritten A@A)63"ier D(((;I6 first
appeared in 0he &Duino! A% -o. @ 3A@A?6. It gives a more direct suggestion as to the
0helemic aspect of the formula envisioned y (ro$ley. When $e turn to it% $e find
that the first sentence is 7IA1 the supreme 1ne of the 9nostics% the true 9od% is the
"ord of this $or#8. 0he content of the $or# $ill not e discussed here2 suffice it to
say that in the account of the rite that (ro$ley $itnessed% the chorus of those present
is 7&voe +o% IaccheE &pelthon% &pelthon% &voe% IA1E8
"I=&. ";,I 3"ier 556 : "ier <tellae .ueae or the =oo# of the .uy <tar.
According to the (urriculum of the AA is 7a secret ritual% the +eart of IA1:1AI%
delivered unto ,,,,, for his use in a certain matter of "ier "egis8. ,erse ?> of
this ritual reads: 7I $ho reveal the ritual am IA1 and 1AI2 the .ight and the Averse8.
0o understand the averse $e first must understand the usual form of the formula.
As another practical application of the formula% (ro$leys magical record Gohn <t
Gohn is records ho$ he used it in mantric fashion : that is% the cyclic repetition of IA1
used in conCunction $ith pranayama reathing% along $ith such practices as the
Middle 4illar e!ercise% the Augoeides invocation% etc. KingQ<#inner p. AJI dra$
attention to this usage.
'- Significance of t%e formula
I have to agree $ith someone $ho suggested to me that this is 7one of the most
astruse and veiled of (ro$leys formulae8. -evertheless $e can otain
understanding of it through study of its usage in conte!t $ithin 0helemic ritual% and
y application of $hat is originally an old:Aeon formula to (ro$ley's specifically
0helemic rituals% that is to rituals of the Aeon of +orus. .
As DuQuette points out: 71solete formulae of the past aren't necessarily discarded
completely% ut are often amended or fine:tuned to etter harmoniOe $ith a ne$%
e!panded understanding of natural or spiritual la$8. 3p. 56
In the =11K 1F "I&< are several elucidations of (ro$leys interpretation of the IA1
formula. (h. 5A 70he Fools Knot8 has a note that reads: 74aragraph ) sho$s the
"ingam and the *oni as% in conCunction% the foundation of ecstasy 3I1E6 and of the
complete symol IA1. Its interesting to consider% in this light% the use of IA1 as the
concluding formula of the 0helemic cross performed in the <tar .uy ritual% and its
connection $ith the paean in the middle of the <tar .uy $here the -ight of 4an is
invo#ed through the -1; signs in conCunction $ith the $ords 7Io 4an8 etc. (f
=arrys comments on Attic language consisting of mainly Is and ISs. 3"ines and
circles6. And Io as supreme god in the Maori cosmogony.
We may also study especially =oo# > 3Magic#6 4art ?: Magic# in 0heory and 4ractice
(h. J: 0he Formula of IA1% of $hich a rief summary is here given: L<+1W
0.A-<4A.&-(*N
I ' IsisQ-ature
ruined y
A ' Apophis the Destroyer
.U restored to life y
1 ' 1siris the .edeemer
(ro$ley notes: 70here is a Duite different formula in $hich I is the father% 1 the
Mother% A the child : and yet another% in $hich IA1 are all fathers of different #inds
alanced y +++% ? Mothers% to complete the /niverse. In a third% the true formula of
the =east 555% I and 1 are the opposites $hich form the field for the operation of A8
Lsee "ier <ame#h% p. J)A of =oo# >N.
As Frater -uma points out% 7for the relationship of Wagners 4arsifal to the
redeeming gods see (ro$leys 7the Formula of IA18 in =# >% especially the tale on
p. A5?V. 3Waratah% p. )?6. /nderstanding of the 4arOival symolism is another $ay of
gaining insight into the IA1 formula.
Ii- IAO as formula of meditation
'ro!ley considers IAO essentially t%e formula of yoga or
meditation- To $ara$%rase %im 1,2 : $$ &+;5+&3 t%e meditation
$rocess is t%reefold: it al!ays "egins !it% <uiet $leasure) is
succeeded "y de$ression) and concludes !it% t%e arising of Osiris-
T%e $rocess is one !%ere"y =t%e ancient condition is not restored)
"ut a ne! and su$erior condition is created) a condition only
rendered $ossi"le "y t%e $rocess of deat%>-
7e may com$are t%is !it% %is diary notes in ?o%n St ?o%n 5 see
7asserman $- 8@) re$rinted from EAUIO/ & o-& of &*;*:
='ertainly t%e first t!o days !ere Isis 5 natural) $leasant) easy
e(ents- Most certainly too today %as "een A$o$%isB T%in2 of t%e
!ild cursing and "lac2 magic etc---!e must %o$e for t%e Osiris
section tomorro! or neCt day- ,irt%) deat%) resurrectionB IAOB>-
Again% =11K 1F 0+10+ p. )M>: 70he Tformula of the dying god% as this is usually
called% does actually e!ist% ut it represents a stage in human development $hich is
no$ past as far as e!ternal theology is concerned. It has a sort of shado$y vitality in
psychology2 for instance% in ta#ing up a ne$ tas# of any importance% one egins very
pleasantly% the period of Isis2 the tas# ecomes tedious and affling% one egins to
despair% the period of Apophis2 then suddenly% the suCect is mastered and one comes
to a triumphant conclusion% the period of 1siris. =ut the $hole of this formula
depends upon ignorance of the la$s of nature2 there is in fact no catastrophe8.
I- IAO as Alc%emical formula
0he parallel et$een this formula and that of Alchemy is strong% and can
advantageously e considered% $here:
I ' 0he first matter
A ' 0he =lac# Dragon 3corrupt or dar# stage6
1 ' 0he 4ure and 4erfect 9old2 or the glorified ody resurrected from the Ayss.
It is very much in this synergetic conte!t that (ro$ley used the formula of IA1 in his
$or#ings of A@A> recorded in his diary for that year 3see MA9I(A" .&(1.D 1F
0+& =&A<0 5556 $here invocations to IA1 are lin#ed to Mercury.
(ro$leys comments that a 7ceremonial self:initiation may e constructed $ith
advantage on this formula...0he essence of it consists in roing yourself as a #ing%
then stripping and slaying yourself% and rising from that death to the Kno$ledge and
(onversation of the +oly 9uardian Angel8 3p. A5A6 may e illuminated y
considering the actions of the +igh 4riest of the <un in 70he <hip8. 9ive careful
consideration to 1ld Gohn as I 3the first matter6% to his death as A 3the =lac# Dragon6%
and his reappearanceQreirth irth as the *oung Gohn as I 30he 9old6. 0his may
profitaly e studied in conCunction $ith (ro$leys discussion in =oo# > 4t ?% (h )):
71f the &ucharist% and of the Art of Alchemy8.
Iii- IAO as formula of Ti$%aret%
Israel .egardie on the 70ree and +ierarchies8 section of the 9olden Da$n tapes
simply attriutes IA1 to 0iphareth as the <ephiras divine name% shorter and more
suitale for practical $or# than the long and clumsy *+,+ &loah ,edath.
(ro$ley also points out that IA1 is a formula of 0iphareth. It is% he says% a proper
+ieroglyph of the .itual of <elf:Initiation in this Aeon of +orus. -ote that on the
earlier interpretation of I as the Middle 4illar% that this pillar stretches from Kether
through 0iphareth to Mal#uth.
Iv. FIA1F as amplified 0helemic form of IA1
(ro$ley later modified the spelling of IA1 to Qaalistically eDuate it $ith @? 3the
numer of the 0helemic current6 y his transliteration of the +ere$ as FIA1F : see
=oo# > p. A5) for the full detail of ho$ (ro$ley arrives at this% and pp A5?:A5J for
his full analysis and interpretation of IA1 as it has een conceived in the various
historical Aeons.
FIA1F is used as an invocatory formula% or Word of 4o$er% of the magician in such
rituals as "ier , vel .eguli% $here as (ro$ley states 7the &nergies of the Aeon of
+orus $or# his $ill in the $orld8. 3=# > p. J5)6.
. T%e Enoc%ian IAO
According to <chueler p. >>% the numer of this formula is >B% corresponding to the
phrase
":A+A:"A<:A% $hich significantly translates as 7supreme treasure Oones8. 0his
phrase appears in each of the 9reat (rosses of the Watchto$er in the &nochian
system.
<chueler p. AMM also interprets 3via the acronym or notariDon method6 the IA1 letters
3also p. AM>6 to stand for IAD-A+ A0+ 1"1.A0% $hich means 7the highest $or#
is man8 3$hich is% if speculative% fairly congruent $ith traditional and 0helemic
usages6. +is gematria% on the other hand% leads to correspondences including ?)5% ?A>
and especially @5 related to 7improving #arma% cancelling #armic dets82 7IA1 is the
formula for a passive acceptance of life in the sense of #arma:less action.8 <chueler
pp. ?II:?I? gives an &nochian ritual of IA1 for use in dispelling #armic dets. +e
says this invo#es a 7typical feminine current and then uses the masculine current of
Lthe aethyrN MAF for alance and completeness8.
<chueler adduces no support for treating the formula in this manner. Im duious of
its value as in this interpretation he seems out on his o$n6 although $e may note that
?A> y 9od$ins 9ree# Qaalah is magos 3magician6.
IA1 in &nochian letters ' Lsho$ transparencyN . 9iven that there are four systems of
&nochian gematria $hich assign different numerical values to the letters% various
values can e otained from any &nochian $ord. =y (ro$ley gematria IA1 spelled
in &nochian is eDuivalent to @5 35I R 5 R ?I6. =y the 9olden Da$n 9eomantic
method it also @5. =y the 9olden Da$n 9ree#Q+ere$ method it is BA 3AI R A R MI6.
=y the Aurum <olis method it is BJ 3@ R 5 R MI6.
From "aycoc# dictionary $e may compare $ith IA1 such $ords as 7iaod8 3ya:od6%
and 7iaodaf8 3ya:o:daf6 meaning 7eginning8 3found at A.5A of the First &nochian
(all or #ey : Games p. 5M6 and also 7Iad8 3yad6 and 7iado8% meaning 79od8.
In &nochian this latter stem forms the $ords 7Iaida8 3yai:da6% $hich is a title of 9od
meaning 70he +ighest8 and 7Iaidon8 3yai:don6 $hich is a title of 9od meaning 70he
All:4o$erful8 3"aycoc# pp. A)I:)A6 as in the &leventh to the &ighteenth &nochian
(alls% $hich all end $ith the $ords:
...8for I am the servant of the same 9od as you% the true $orshipper of the +ighest8
3Iaida6 and the (all of the 0hirty Aethyrs in $hich the heavens of each Air eing
invo#ed is said to 7e!ecute the Cudgement of the +ighest8 3Iaida6.
(ompare also 7iadnah8 3yad:na6 and 7iadnamad8 3yad:na:mad' $hich mean
#no$ledge% divine #no$ledge.
d- 'onclusion
In summary% it is at least clear that IA1 is a symolically comple! and rich formula of
magic#. It seems to me that (ro$ley used it oth to invo#e its traditional historical
and psychological associations of 9odhead : that is% of the +ighest : 3especially given
that he invo#es in this name in "ier <ame#h $here he $as otaining the Kno$ledge
and conversation of his +oly 9uardian Angel6 and also reinterpreted the formula in
the light of the &Duino! of the 9ods as a central formula of 0helemic Magic#% $here
it carries various specific codings of aspects of the 9reat Wor# on physiological
3material6 and elevated 3astral and other6 planes.
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AF: -e$ Falcon% A@@J.IA1 P In +eart of the Master% p. ?@ IA1 comes under 7the
,oice of the 4elican8 P 7all that liveth is lood of the +eart of the Master2 all stars are
at feast on that 4asture% aiding in "ight.8 At top of triangle P +orusQ0he 4erfected
Man 3freedom form polarity2 in Gungs terms% a TconCunctio oppositorum% a higher
union6. At ottom left% Isis 34hysical man6 forms a polarity $ith 1siris 3<piritual
Man6. Also the points of the triangle represent the <upernals% and dont forget the &ye
in the 0riangle.
IA1 is 0he Word of Dionysus P see +eart of the Master p. @