Divine Interviews.

The title may seem strange as the texts seem to be monologues. But during these works I noticed that my precence did actually have impact upon these Gods and their content. They were answering questions that my better parts had, and of which I were hardly conscious. But when I examined the texts and my mind after the events, I usually found that I had asked them real questions, and it were those questions which were interesting. Those few times I voiced questions, are marked by the stupidity and naivety of the person I was; the scribe. But it was as the title say; Divine Interviews. The best of me; my own divinity was able to get these Gods into speaking, while the scribe was usually shocked and surprised. When it all began, back in 91, I had no literary ambitions at all, I didnt even like writing, and most of me still dislikes it. The style seemed to me to be a real problem some time as Aleister Crowley was the one that set standard for modern receiving (qbl), and the lots of loose endings, grammar errors and way much more seemed to me to be unacceptable. But its not. We who transmit knowledge and wisdom this particular way, just have to accept the challenge and outcome of such a session that operates by the standards of musical avantgarde improvisation. Its a live happening and any editing and mixing afterwards just spoils the integrity of the events unique moment, and even also spoil important details of the text of which the scribe havent even seen that he havent understood.

And why the subtitle "Riddles, Hints and Clues on greater mysteries." ?
At last I had to ask myself, why does these text look like they do ? The egyptian Gods have been nearly forgotten for an age, and now they have the chance to reformulate themselves in a new dressing, then why do they choose this hinting and riddlesome ways of speaking?
As said in the Book of the Law, The rites shall be halfknown.
I have figured that these text are in particular made for the reasoner, and the reasoner is the logician, which again descends from the Logos, the Magus and Magickian. These text are made for him, to let him get in touch with their reality, by the means of gematria and all the other tools of his work. And in these texts there is a clear promise of his end.

What is needed to fully understand these texts, I dont know. But reading as much as possible by Aleister Crowley is of course helpful.
The magickal theories which are commented are usually related to the two solutions of Liber L II-76 by Osman and then later me.
These are centered around the use of the formulaes of ressurrection; as adapted for magickians of modern times.
These two solutions had far stretching implications and the happy summary, aided by these interviews ended in the writing of The Twin Mass. I consider this work as the schetching and preliminary work for taking the Magus degree of A:.A:. And the whole of Divine interviews are loaded with tools for accomplishment, but also tools for use of the greater community of the egyptian magick revival.

Zoel Dana Kaim/Chaim

1) The solutions discussed and some views.

Osmans solution of II-76, as it appeared to me in 1989ev.
Facsimile scan 89 KB.
Facsimile scan 566KB

My 1993 objection towards Osmans solution on II-76 including my alternative.

I*I*I*I*

The Twin Mass.

*II*I*I*I

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