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Do what thou unit shall be the whole of the Law 











sqpptç epcoTi ‘KEpiocpyrjç c avEûTogav 
tco tco Tüàv Tîàv 

(o T:àv izàv àXrrcXay xts, xuXXavtaç y tovoxTU~Gt<. 
TiiTpata; àîîo SeipdSoç çàvY]ô\ co 
(kcov yopoTcét’ ava^ 


Thrill with lissome lust of the light, 

O man ! My man ! 

Corne careering out of the night 
Of Pan ! Io Pan! 

Io Pan ! Io Pan ! Corne over the sea 
From Sicily and from Arcady ! 

Roaming as Racchus, with fauns and pards 
And nymphs and satyrs for thy gnards, 

On a milk-white ass, corne over the sea 
To me, to me, 

Corne with Apollo in hridal dress 
(Shepherdess and pythoness) 

Corne with Artémis, silken shod, 

And wash thy white thigh, beautiful God, 

In the moon of the woods, on the marble mount, 
The dimpled dawn of the amber fount! 

Dip the purple of passionate prayer 
In the crimson shrine, the scarlet snare, 

The soûl that startles in eyes of blue 


To watch thy wantonness weeping through 
The tangled grove, the gnarléd bole 
Of the living tree that is spirit and soûl 
And body and brain — corne over the sea, 
(loPan! IoPan!) 

Devil or god, to me, to me, 

My man ! my man ! 

Corne with trumpets sounding sbrill 
Over the hill ! 

Corne with drums low muttering 
From the spring! 

Corne with flûte and corne with pipe! 

Am I not ripe? 

I, who wait and writhe and wrestle 
With air that hath no boughs to nestle 
My body, weary of empty clasp, 

Strong as a lion and sharp as an asp — 
Corne, O corne! 

I am numb 

With the lonely lust of devildom. 

Thrust the sword through the galling fetter, 
All-devourer, all-begetter; 

Give me the sign of the Open Eye, 

And the token erect of thorny thigh, 

And the word of madness and mystery, 

O Pan! IoPan! 

lo Pan! Io Pan Pan! Pan Pan! Pan, 

I am a man: 

Do as thou wilt, as a great god can, 

O Pan! IoPan! 

Io Pan ! Io Pan Pan ! I am awake 
In the grip of the snake. 

The eagle slashes with beak and claw; 

The gods withdraw: 

The great beasts corne, Io Pan! I am borne 
To death on the horn 
Of the Unicom. 

I am Pan ! Io Pan ! Io Pan Pan ! Pan ! 


I am thy mate, I am thy man, 

Goat of thy flock, I am gold, I am god, 
Flesh to thy bone, flower to thy rod. 

With hoofs of Steel I race on the rocks 
Througli solstice stubborn to equinox. 

And I rave; and I râpe and I rip and I rend 
Everlasting, world without end, 

Mannikin, maiden, mænad, man, 

In the might of Pan. 

lo Pan ! Io Pan Pan ! Pan ! Io Pan ! 





E<r<7£ai àôàvaToç OeSç, 7.u^pozoç y oux tzi 0\>rjz6ç 


“Magic is the Highest, most Absolute, and most Divine 
Knowledge of Natural Philosophy, advanced in its Works and 
wonderful operations by a right understanding of the inward and 
occult virtue of things; so that true Agents being applied to proper 
Patients, strange and admirable effects will thereby be produced. 
Whence magicians are profound and diligent searchers into 
Nature j they, because of their skill, know how to anticipate an 
effect, the which to the vulgar shall seem to be a miracle.” 

The Goetia of the Lemegeton of King Solomon. 

“Wherever sympathetic magic occurs in its pure unadulterated 
form, it is assumed that in nature one event follows another 
necessarily and invariably without the intervention of any spiritual 
or personal agency. 

Thus its fundamental conception is identical with that of 
modem science; underlying the whole System is a faith, 
implicit but real and firm, in the order and uniformity of 
nature. The magician does not doubt that the same causes will 
always produce the same effects, that the performance of the 
proper ceremony accompanied by the appropriate spell, will 
inevitably be attended by the desired results, unless, indeed, his 
incantations should chance to be thwarted and foiled by the more 
potent charms of another sorcerer. He supplicates no higher 
power: he sues the favour of no fickle and wayward being: he 
abases himself before no awful deity. Yet his power, great as he 
believes it to be, is by no means arbitrary and unlimited. He can 
wield it only so long as he strictly conforms to the rules of his 
art, or to what may be called the laws of nature as conceived by 

— XIII — 

him. To neglect these rules, to break these laws in the smallest 
particular is to incur failure, and may even expose the unskilfu! 
practitioner himself to the utmost péril. If he daims a sovereignty 
over nature, it is a constitutional sovereignty rigorously limited in 
its scope and exercised in exact conformity with ancient usage. 
Thus the analogy between the magical and the scientific 
conceptions of the worid is close. In both of them the 
succession of events is perfectly regular and certain, being 
determined by immutable laws, the operation of which can 
be foreseen and calculated precisely; the éléments of caprice, 
of chance, and of accident are banished from the course of nature. 
Both of them open up a seemingly boundless vista of possibilities 
to him who knows the causes of things and can touch the secret 
springs that set in motion the vast and intncate mechanism of the 
worid. Hence the strong attraction which magic and science alike 
hâve exercised on the human mindj hence the powerful stimulus 
that both hâve given to the pursuit of knowledge. They lure the 
weary enquirer, the footsore seeker, on through the wilderness of 
disappointment in the présent by their endless promises of the 
future: they take him up to the top of an exceeding high mountain 
and shew him, beyond the dark clouds and rolling mists at his feet, 
a vision of the celestial city, far off, it may be, but radiant with 
unearthly splendour, bathed in the light of dreams.” 

Dr. J. G. FRAZER, «The Golden Bough 

“So far, therefore, as the public profession of magic has 
been one of the roads by which men hâve passed to suprême 
power, it has contributed to emancipate mankind from the 
thraldom of tradition and to elevate them into a larger, f reer 
life, with a broader outlook, on the worid. This is no small 
service rendered to humanity. And when we remember 
further that in another direction magic has paved the way for 
science, we are forced to admit that if the black art has done much 
evil, it has also been the source of much goodj that if it is the 
child of error, it has yet been the mother of freedom and 




“Prove ail things; hold fast that which is good”. 

St. Paul. 

“Also the mantras and spells; the obeah and the wanga; the 
work of the wand and the work of the sword: these he shall learn 
and teach. 

“He must teach ; but he may make severe the ordeals. 

“The word of the Law is 0EAHMA.” 

LIBER AL vel xxxi: The Book of the Law. 

This book is for 


for every man, woman, and child. 

My former work has been misunderstood, and its scope limited, 
by my use of technical terms. It has attracted only too many 
dilettanti and eccentrics, weaklings seeking in “Magic” an escape 
from reality. I myself was first consciously drawn to the subject 
in this way. And it has repelled only too many scientific and 
practicai minds, such as I most designed to influence. 


is for 



I hâve written this book to help the Banker, the Pugilist, the 
Biologist, the Poet, the Navvy, the Grocer, the Factory Girl, the 
Mathematician, the Stenographer, the Golfer, the Wife, the 
Consul — and ail the rest — to fulfil themselves perfectly, each 
in his or her own proper function. 

Let me explain in a few words how it came about that I blazoned 
the word 


upon the Banner that I hâve borne before me ail my life. 

Before I touched my teens, I was already aware that I was The 
Beast whose number is 666 . I did not understand in the least 

— XV 

what that implied; it was a passionately ecstatic sense of identity. 

In my third year at Cambridge, I devoted myself consciously to 
the Great Work, understanding thereby the Work of becoming a 
Spiritual Being, free from the constraints, accidents, and déceptions 
of material existence. 

I found myself at a loss for a name to designate my work, just 
as H. P. Blavatsky some years earlier. “Theosophy”, “Spiritua- 
lism”, “Occultism”, “Mysticism”, ail involved undesirable con¬ 

I chose therefore the name. 


as essentially the most sublime, and actually the most discredited, 
of ail the available terms. 

I swore to rehabilitate 


to identify it with my own career; and to compel mankind to 
respect, love, and trust that which they scorned, hated and feared. 
I hâve kept my Word. 

But the time is now corne for me to carry my banner into the 
thick of the press of human life. 

I must make MAGICK 

the essential factor in the life of 


In presenting this book to the world, I must then explain and 
justify my position by formulating a définition of 


and setting forth its main principles in such a way that 


may understand instantly that their soûls, their lives, in every 
relation with every other human being and every circumstance, 

dépend upon MAGICK 

and the right compréhension and right application thereof. 



is the Science and Art of causing Change to occur in confor- 
mity with Will. 

XVI — 

(Illustration: It is my Will to inform the World of certain facts 
within my knowledge. I therefore take “magical weapons”, pen, 
ink, and paper ; I Write “incantations” — these sentences — in the 
“magical language” i.e. that which is understood by the people I 
wish to instruct; I call forth “spirits”, such as printers, publishers, 
booksellers, and so forth, and constrain them to convey my message 
to those people. The composition and distribution of this book is 
thus an act of __ . 


by which I cause Changes to take place in conformity with my 
Will * 1 ) 


ANY required Change may be effected by the application 
of the proper kind and degree of Force in the proper 
manner through the proper medium to the proper object. 

(Illustration: I wish to préparé an ounce of Chloride of Gold. 
I must take the right kind of acid, nitro-hydrochloric and no other, 
in sufficient quantity and of adéquate strength, and place it, in a 
vessel which will not break, leak, or corrode, in such a manner as 
will not produce undesirable results, with the necessary quantity 
of Gold: and so forth. Every Change has its own conditions. 

In the présent State of our knowledge and power some changes 
are not possible in practice ; we cannot cause éclipsés, for instance, 
or transform lead into tin, or create men from mushrooms. But it 
is theoretically possible to cause in any object any change of which 
that object is capable by nature ; and the conditions are covered by 
the above postulate.) 


( 1 ) Every intentional act is a Magical Act. 1 

(Illustration: See “Définition” above.) 

i. By “intentional” I mean “willed”. But even unintentional actj 
so-seeming are not truly so. Thus, breathing is an act of the VŸ ill-to-Live. 

I. In one sense Magick may be dehned as the name given to Science 
by the vulgar. 

— XVII — 

(2) Every successful act has conformed to the postulate. 

(3) Every failure proves that one or more requirements 
of the postuîate hâve not been fulfilled. 

(Illustrations: There may be failure to understand the case; as 
when a doctor makes a wrong diagnosis, and his treatment injures 
his patient. There may be failure to apply the right kind of 
force, as when a rustic tries to blow out an electric light. There 
may be failure to apply the right degree of force, as when a 
wrestler has his hold broken. There may be failure to apply the 
force in the right manner, as when one présents a chèque at the 
wrong window of the Bank. There may be failure to employ the 
correct medium, as when Leonardo da Vinci found his masterpiece 
fade away. The force may be applied to an unsuitable object, as 
when one tries to crack a stone, thinking it a nut.) 

(4) The first requisite for causing any change is 
ihorough qualitative and quantitative understanding of the 

(Illustration: The most common cause of failure in life is 
ignorance of one’s own True Will, or of the means by which to 
fulfil that ill. A man may fancy himself a painter, and waste 
his life trying to become one; or he may be really a painter, and 
yet fail to understand and to measure the difficulties peculiar to 
that career.) 

(5) The second requisite of causing any change is the 
practical ability to set in right motion the necessary forces. 

(Illustration: A banker may hâve a perfect grasp of a given 
situation, yet lack the quality of decision, or the assets, necessary 
to take advantage of it.) 

(6) “Every man and every woman is a star’ . That is to 
say, every human being is intrinsically an independent individual 
with his own proper character and proper motion. 

( 7 ) Every man and every woman has a course, depending 
partly on the self, and partly on the environment which is 
natural and necessary for each. Anyone who is forced from 
his own course, either through not understanding himself, 
or through external opposition, cornes into conflict with the 
order of the Universe, and suffers accordingly. 


( Illustration: A man ma y think it his duty to act in a certain way, 
through having made a fancy picture of himself, instead of 
investigating his actual nature. For example, a woman may make 
hei self misérable for life by thinking that she prefers love to 
social considération, or vice versa . One woman may stay with an 
unsympathetic nusband when she would really be happy in an attic 
with a lover, while another may fool herself into a romande 
elopement when her only true pleasures are those of presiding at 
fashionable functions. Again, a boy’s instinct may tell him to go 
to sea, while his parents insist on his becoming a doctor. In such 
a case, he will be both unsuccessful and unhappy in medicine.) 

( 8 ) À Mail v'Iiose conscious will is at odds with îiis True 
Will is wasting his strengtli. He cannot hope to influence 
his environment efficiently. 

(Illustration: When Civil War rages in a nation, it is in no 
condition to undertake the invasion of other countries. A man 
with cancei employs his nourishment alike to his own use and to 
that of the enemy which is part of himself. He soon fails to resist 
the pressure of his environment. In practical life, a man who is 
doing what his conscience tells him to be wrong will do it verv 
clumsily. Atfirst!) 

(9) A man who is doing his True Will has the inertia of 
fhe Universe to assist him. 

(Illustration, fhe first principle of success in évolution is that 
the individual should be true to his own nature, and at the same 
time adapt himself to his environment.) 

(10) Nature is a continuous phenomenon, through we 
do not know in ail cases how things are connected. 

(Illustration: Human consciousness dépends on the properties of 
pi otoplasm, the existence of which dépends on innumerable physical 
conditions peculiar to this planetj and this planet is determined by 
the mechanical balance of the whole universe of matter. We may 
then say that our consciousness is causally connected with the 
remotest galaxies 3 yet we do not know even how it arises from — 
or with — the molecular changes in the brain.) 

(H) Science enahles us to take advantage of the contin- 
uity of Nature by the empirical application of certain 


principles whose interplay învolves different orders of idea 
connected with each other in a way beyond our présent 

(Illustration: We are able to light cities by rule-of-thumb 
methods. We do not know what consciousness is, or how it is 
connected with muscular action ; what electricity is or how it is 
connected with the machines that generate it; and our methods 
dépend on calculations involving mathematical ideas which hâve 
no correspondence in the Universe as we know it. *) 

(12) Man is ignorant of the nature of his own being and 
powers. Even his idea of his limitations is based on 
expérience of the past, and every step in his progress 
extends his empire. There is therefore no reason to assign 
theoretical limits 1 2 to what lie may be, or to what he may do. 

(Illustration: A génération ago it was supposed theoretically 
impossible that man should ever know the Chemical composition of 
the fixed stars. It is known that our senses are adapted to receive 
only an infinitésimal fraction of the possible rates of vibration. 
Modem instruments hâve enabled us to detect some of these supra- 
sensibles by indirect methods, and even to use their peculiar qualities 
in the service of man, as in the case of the rays of Hertz and 
Rôntgen. As Tyndall said, man might at any moment learn to 
perceive and utilise vibrations of ail conceivable and inconceivable 
kinds. The question of Magick is a question of discovering and 
employing hitherto unknown forces in nature. We know that they 
exist, and we cannot doubt the possibility of mental or physical 
instruments capable of bringing us into relation with them.) 

(13) Every man is more or less aware that his individu- 
ality comprises several orders of existence, even when he 
maintains that his subtler priciples are merely symptomatic 
of the changes in his gross vehicle. A similar order may be 
assumed to extend throughout nature. 

(Illustration: One does not confuse the pain of toothache with 

1. For instance, “irrational”, “unreal”, and “infinité” expressions. 

2. i.e., except — possibly — in the case of logically absurd questions, 
such as the Schoolmen discussed in connection with “God”. 

— XX — 

the decay which causes it. Inanimate objects are sensitive to 
certain physical forces, such as electrical and thermal conductivity ; 
but neither in us nor in them — so far as we know — is there any 
direct conscious perception of these forces. Imperceptible influences 
are therefore associated with ail material phenomena; and there 
is no reason why we should not work upon matter through those 
subtle energies as we do through their material bases. In fact, we 
use magnetic force to move iron, and solar radiation to reproduce 

(14) Man is capable of being, and using, anytbing which 
he perçoives, for everything thaï he perçoives is in a certain 
sense a part of his being. He may thus subjugate the whole 
Universe of which he is conscious to his individual Will. 

(Illustration: Man has used the idea of God to dictate his 
Personal conduct, to obtain power over his fellows, to excuse his 
crimes, and for innumerable other purposes, including that of 
realizing himself as God. He has used the irrational and unreal 
conceptions of mathematics to help him in the construction of 
mechanical devices. He has used his moral force to influence the 
actions even of wild animais. He has employed poetic genius for 
political purposes.) 

(15) Every force in the Universe is capable of being 
transformed into any other kind of force by using suitable 
means. There is thus an inexhaustible suppiy of any 
particular kind of force that we may need. 

(Illustration: Heat may be transformed into light and power by 
using it to drive dynamos. The vibrations of the air may be used 
to kill men by so ordering them in speech as to inflame war-like 
passions. The hallucinations connected with the mysterious 
energies of sex resuit in the perpétuation of the species.) 

(16) The application of any given force affects ail the 
orders of being which exist in the object to which it is 
applied, whichever of those orders is directly affected. 

(Illustration: If I strike a man with a dagger, his consciousness, 
not his body only, is affected by my act; although the dagger, as 
such, has no direct relation therewith. Similarly, the power of 

— XXI 

my thought may so work on the minci of another person as to 
produce far-reaching physical changes in him, or in others through 

(17) A man may learn to use any force so as to serve 
any purpose, by taking advantage of the above theorems. 

(Illustration: A man may use a razor to make himself vigilant 
over his speech, by using it to eut himself whenever he unguardedly 
utters a chosen word. He may serve the same purpose by resolving 
that every incident of his life shall remind him of a particular thing, 
making every impression the starting point of a connected sériés of 
thoughts ending in that thing. He might also devote his whole 
energies to some one particular object, by resolving to do nothing 
at variance therewith, and to make every act turn to the advantage 
of that object.) 

(18) He may attract to himself any force of the Uni verse 
by making himself a fit réceptacle for it, establishing a 
connection with it, and arranging conditions so that its 
nature compels it to flow toward him. 

(Illustration: If I want pure water to drink, I dig a well in a 
place where there is underground water; I prevent it from leaking 
away; and I arrange to take advantage of water’s accordance with 
the laws of Hydrostatics to fill it.) 

(19) Man’s sense of himself as separate from, and 
opposed to, the Universe is a bar to his conducting its 
currents. It insulates him. 

(Illustration: A popular leader is most successful when he 
forgets himself, and remembers only “The Cause”. Self-seeking 
engenders jealousies and schism. When the organs of the body 
assert their presence otherwise than by silent satisfaction, it is a 
sign that they are diseased. The single exception is the organ of 
reproduction. Yet even in this case its self-assertion bears witness 
to its dissatisfaction with itself, since it cannot fulfil its function 
until completed by its counterpart in another organisai.) 

(20) Man can only attract and employ the forces for 
which he is really fitted. 

(Illustration: You cannot make a silk purse ont of a sow’s ear. A 


true man of science learns from every phenomenon. But Nature 
is dumb to the hypocrite; for in her there is nothing false. 1 ) 

(21) There is no limit to the extent of the relations of 
any man with the Universe in essence; for as soon as man 
makes himself one with any idea the means of measurement 
cease to exist. But liis power to utilize that force is limited 
by his mental power and capacity, and by the circumstances 
of his human environment. 

(Illustration: When a man falls in love, the whole world 

becomes, to him, nothing but love boundless and immanent; but 

his mystical State is not contagious; his fellow-men are either 

amused or annoyed. He can only extend to others the effect which 

his love has had upon himself by means of his mental and physical 

qualities. Thus, Catullus, Dante and Swinburne made their love a 

mighty mover of mankind by virtue of their power to put their 

thoughts on the subject in musical and éloquent language. Again, 

Cleopatra and other people in authority moulded the fortunes of 

many other people by allowing love to influence their political 

actions. The Magician, however well he succeed in making contact 

with the secret sources of energy in nature, can only use them to the 

extent permitted by his intellectual and moral qualities. 

Mohammed’s intercourse with Gabriel was only effective because 

of his statesmanship, soldiership, and the sublimity of his command 

of Arabie. Hertz’s discovery of the rays which we now use for 

wireless telegraphy was stérile until reflected through the minds 

and wills of the people who could take his truth, and transmit it 

to the world of action bv means of mechanical and économie 



(22) Every individual is essentially sufficient to himself. 
But he is unsatisfactory to himself until he has established 
himself in his right relation with the Universe. 

(Illustration: A microscope, however perfect, is useless in the 

i. It is no objection that the hypocrite is himself part of Nature. He 
is an “endothermie” product, divided against himself, with a tendency to 
break up. He will see his own qualities everywhere, and thus obtain a 
radical misconception of phenomena. Most religions of the past hâve 
failed by expecting Nature to conform with their ideals of proper conduct. 


hands of savages. A poet, however sublime, must impose himself 
upon his génération if he is to enjoy (and even to understand) 
himself, as theoretically should be the case.) 

(23) Magick is the Science of understanding oneself and 
one’s conditions. It is the Art of applying that under¬ 
standing in action. 

(Illustration: A golf club is intended to move a spécial bail in a 
spécial way in spécial circumstances. A Niblick should rarely be 
used on the tee, or a Brassie under the bank of a bunker. But 
also, the use of any club demands skill and expérience.) 

(24) Every man has an indefeasible right to be what he is. 

(Illustration: To insist that any one else shall comply with one’s 
own standards is to outrage, not only him, but oneself, since both 
parties are equally born of necessity.) 

(25) Every man must do Magick each time that he acts or 
even thinks, since a thought is an internai act whose 
influence ultimately affects action, though it may not do 
so at the time. 

(Illustration: The least gesture causes a change in a man’s own 
body and in the air around him; it disturbs the balance of the 
entire Universe, and its effects continue eternally throughout ail 
space. Every thought, however swiftly suppressed, has its effect 
on the mind. It stands as one of the causes of every subséquent 
thought, and tends to influence every subséquent action. A golfer 
may lose a few yards on his drive, a few more with his second and 
third, he may lie on the green six bare inches too far from the hole 1 , 
but the net resuit of these trifling mishaps is the différence of a 
whole stroke, and so probably between halving and losing the 

(26) Every man has a right, the right of self-préserva¬ 
tion, to fulfil himself to the utmost. 1 

(Illustration: A function imperfectly performed injures, not 

I. Men of “criminal nature” are simply at issue with their true Wills. 
The murderer has the Will-to-Live; and his will to murder is a false wilî 
at variance with his true Will, since he risks death at the hands of Society 
by obeying his criminal impulse. 


only itself, but everything associated with it. If the heart is afraid 
to beat for fear of disturbing the liver, the liver is starved for 
blood, and avenges itself on the heart by upsetting digestion, which 
disorders respiration, on which cardiac welfare dépends.) 

(27) Every man should make Magick the keynote of liis 
life. He should learn its laws and live by them. 

(Illustration: The Banker should discover the real meaning of 
his existence, the real motive which led him to choose that profes¬ 
sion. He should understand banking as a necessary factor in the 
économie existence of mankind, instead of as merelv a business 
whose objects are independent of the general welfare. He should 
learn to distinguish false values from real, and to act not on 
accidentai fluctuations but on considérations of essential impor¬ 
tance. Such a banker will prove himself superior to others; because 
he will not be an individual limited by transitory things, but a 
force of Nature, as împersonal, impartial and eternal as gravitation, 
as patient and irrésistible as the tides. His System will not be 
subject to panic, any more than the law of Inverse Squares is 
disturbed by Elections. He will not be anxious about his affairs 
because they will not be his; and for that reason he will be able to 
direct them with the calm, clear-headed confidence of an onlooker, 
with intelligence unclouded by self-interest and power unimpaired 
by passion.) 

(28) Every man has a right to fulfil his own will without 
being afraid that it may interfère with that of others; for 
if he is in his proper place, it is the fault of others if they 
interfère with him. 

(Illustration: If a man like Napoléon were actually appointed 
by destiny to contrai Europe, he should not be blamed for 
exercising his rights. To oppose him would be an error. Any 
one so doing would hâve made a mistake as to his own destiny, 
except in so far as it might be necessary for him to learn the 
lessons of defeat. The sun moves in space without interférence. 
The order of Nature provides an orbit for each star. A clash 
proves that one or the other has strayed from its course. But as 
to each man that keeps his true course, the more firmly he acts, the 
Jess likely are others to get in his way . His example will help 


them to find their own paths and pursue them. Every man that 
becomes a Magician helps others to do likewise. The more firrnly 
and surely men move, and the more such action is accepted as the 
standard of morality, the less will conflict and confusion hamper 
humanity. ) 

I hope that the above principles will ciemonstrate to 


that their welfare, their very existence, is bound up in 


I trust that they will understand, not only the reasonableness, but 
the necessity of the fundamental truth which I was the means of 
giving to mankind: 

“Do what thou wilt shall be the whole of the Law.” 

I trust that they will assert themselves as individually absolute, that 
they will grasp the fact that it is their right to assert themselves, and 
to accomplish the task for which their nature fits them. Yea, more, 
that this is their duty, and that not only to themselves but to 
others, a duty founded upon universal necessity, and not to be 
shirked on account of any casual circumstances of the moment which 
may seem to put such conduct in the light of inconvenience or even 
of cruelty. 

I hope that the principles outlined above will help them to 
understand this book, and prevent them from being deterred from 
its study by the more or less technical language in which it is 

The essence of 


is simple enough in ail conscience. It is not otherwise with the art 
of government. The Aim is simply prosperity; but the theory is 
tangled, and the practice beset with briars. 

In the same wav 


is merely to be and to do. I should add: a to suffer”. For Magick 
is the verbj and it is part of the Training to use the passive voice. 
This is, however, a matter of Initiation rather than of Magick in 


its ordinary sense. It is not my fauJt if being is baffling, and doing 

Y et, once the above principles are firmly fixed in the mind, it is 
easy enough to sum up the situation very shortly. One must 
find out for oneself, and make sure beyond doubt, who one is, what 
one is, why one is. This done, one may put the Will which is 
implicit in the “Why” into words, or rather into One Word. Being 
thus conscious of the proper course to pursue, the next thing is to 
understand the conditions necessary to following it out. After 
that, one must eliminate from oneself every element alien or 
hostile to success, and develop those parts of oneself which are 
spécially needed to control the aforesaid conditions. 

Let us make an analogy. A nation must become aware of its 
own character before it can be said to exist. From that knowledge 
it must divine its destiny. It must then consider the political 
conditions of the world ; how other countries may help it or hinder 
it. It must then destroy in itself any éléments discordant with its 
destiny. Lastly, it must develop in itself those qualifies which will 
enable it to combat successfully the external conditions which 
threaten to oppose its purpose. We hâve had a recent example in 
the case of the young German Empire, which, knowing itself and 
its will, disciplined and trained itself so that it conquered the 
neighbours which had oppressed it for so many centuries. But 
after 1866 and 1870, 1914! It mistook itself for superhuman, it 
willed a thing impossible, it failed to eliminate its own internai 
jealousies, it failed to understand the conditions of victory, it did 
not train itself to hold the sea, and thus, having violated every 
principle of 


it was pulled down and broken into pièces by provincialism and 
democracy, so that neither individual excellence nor civic virtue 
has yet availed to raise it again to that majestic unity which made 
so bold a bid for the mastery of the race of man. 

The sincere student will discover, behind the symbolic techni- 
calities of this book, a practical method of making himself a 

1. At least, it allowed England to discover its intentions, and so to 
combine the world against it. 


Magician. The processes described will enable him to discriminate 
between what he actually is, and what he has fondly imagined 
himself to be. 2 He must behold his soûl in ali its awful 
nakedness, he must not fear to look on that appalling actuality. 
He must discard the gaudy garments with which his shame has 
screened him; he must accept the fact that nothing can make him 
anything but what he is. He may lie to himself, drug himself, 
hide himself; but he is always there. Magick will teach him that 
his mind is playing him traitor. It is as if a man were told that 
tailors’ fashion-plates were the canon of human beauty, so 
that he tried to make himself formless and featureless like them, 
and shuddered with horror at the idea of Holbein making a portrait 
of him. Magick will show him the beauty and majesty of the self 
which he has tried to suppress and disguise. 

Having discovered his identity, he will soon perceive his purpose. 
Another process will show him how to make that purpose pure 
and powerful. He may then learn how to estimate his environ¬ 
ment, learn how to make allies, how to make himself prevail against 
ail powers whose error has caused them to wander across his path. 

In the course of this Training, he will learn to explore the 
Hidden Mysteries of Nature, and to develop new senses and 
faculties in himself, whereby he may communicate with, and 
control, Beings and Forces pertaining to orders of existence which 

2. Prof essor Sigmund Freud and his school hâve, in recent years, 
discovered a part of this body of Truth, which has been taught for many 
centuries in the Sanctuaries of Initiation. But failure to grasp the fullness 
of Truth, especially that implied in my Sixth Theorem (above) and its 
corollaries, has led him and his followers into the error of admitting that 
the avowedly suicidai “Censor” is the proper arbiter of conduct. Official 
psycho-analysis is therefore committed to upholding a fraud, although the 
foundation of the science was the observation of the disastrous effects on 
the individual of being false to his Unconscious Self, whose <£ writing on 
the wall” in dream language is the record of the sum of the essential 
tendencies of the true nature of the individual. The resuit has been that 
psycho-analysts hâve misinterpreted life, and announced the absurdity that 
every human being is essentially an anti-social, criminal, and insane animal. 
It is évident that the errors of the Unconscious of which the psycho-analysts 
complain are neither more nor less than the “original sin” of the theologians 
whorn they despise so heartily. 


hâve been hitherto inaccessible to profane research, and available 
only to that unscientific and empirical 


(of tradition) which I came to destroy in order that I might fulfil. 

I send this book into the world that every man and woman may 
take hold of life in the proper manner. It does not matter if 
one’s présent house of flesh be the hut of a shepherd; by virtue 
of my 


he shall be such a shepherd as David was. If it be the studio of a 
sculptor, he shall so chisel from himself the marble that masks his 
idea that he shall be no less a master than Rodin. 

Witness mine hand : 

TO META 0HPION (nnn) • The Beast 666; MAGUS 9°=2° 
A.*. A.*, who is The Word of the Aeon THELEMA; 
whose name is called V.V.V.V.V. 8° = 3 0 A.*. A.-, in the City of 
the Pyramids; OU MH 7 0 = 4 0 ; OL SONUF VAORESAGI 

6° = 5 0 , and . 5 0 = 6° A.\ A.*, in the Mountain of 

Abiegnus: but FRATER PERDURABO in the Outer Order or 
the A.'. A.*, and in the World of men upon the Earth, Aleister 
Crowley of Trinity College, Cambridge. 




Chapter 0* The Magical Thcory of the Universe. 

Describes and explains the magical alphabet, and the correspondences 
of the Qabalah as a convenient System of classification of the Universe. 

Chapter I. The Principles of Ritual* 

The object of ail ritual is the uniting of the Macrocosm with the 
Microcosm—in the language of mysticism, Union with God. 

Chapter IL The Formulae of the Elemental Weapons. 

A classification of ail formulae under the headings of the elemental 
weapons,—the Wand, Cup, Dagger, and Pantacle. 

Chapter III. The Formula of Tetragrammaton* 

The formula of création described and explained. 

Chapter IV* The Formula of Alhim : also that of Alim. 

Formulae of consécration, and of re-arrangement. 

Chapter V* The Formula of LA.O. 

The formula of the rédemption of mankind, extended by the Master 
Therion to F.LA.O.F. to satisfy the new conditions of Magick imposed 
by progress. 

Chapter VI* The Formula of the Néophyte* 

The ceremony to endow a thing inert and impotent with balanced 
motion in a given direction. 

Chapter VIL The Formula of the Holy Graal : and of Abrahadabra* 

Formulae of renunciation, and of the Great Work or Mystical Union 
with God. 

Of Certain Other Words* 

Formulae of Vitriol : ArAI 1H ; OEAHMA and AUMGN explained 
in detail. 

Some Remarks on the Magical Memory* 

Shows the importance of remembering previous incarnations, and gives 
practical instruction in the Art. The truth is to be apprehended by the 
correct translation of the symbolic language in which the memory speaks. 

Chapter VIII* Of Equilibrium* 

Any idea (below the Abyss) not equilibrated with its opposite contains 
in itself unmitigated duality or falsehood. 

Of the General and Particular Method of Préparation of the 
Furniture of the Temple and the Instruments of Art* 


Chapter IX* Of Silence and Secrecy : and of the Barbarous Names 
of Evocation* 

Instruction in the theory and practice of conjurations, “The long strings 
of formidable words which roar and moan through so many conjurations, 
hâve a real effect in exalting the consciousness of the magician to the 
proper pitch.” 

Chapter X* Of the Gestures* 

Instruction in the theory and technique of circumambulations, changes 
of position, and knocks or knells. 

Chapter XL Of our Lady Babalon, and of the Beast whereon she 


The MASTER THERION will only communicate this section verbally 
to those fit to receive it. 

Also concerning Transformations : 

Transformation can be achieved either by building up the appropriate 
body from its éléments, or by taking some organism already existing 
and taking possession of the same. 

Chapter XIL Of the Bloody Sacrifice* 

Energy is liberated varying in quantity according to the size and health 
of the animal and in quality according to its mental and moral character. 

Of Matters Cognate î 

Concerning the Sacrifice veiled beneath the formula of the ROSY 

The victim in this instance is the Magician himself. 

Chapter XIII* Of the Banishings and Purifications* 

Chapter XIV* Of the Consécrations : 

Consécration is the active dedication of a being to a single purpose. 
Banishing prevents its use for any other purpose ; but it remains inert 
until consecrated. 

An Account of the Nature and Nurture of the Magical Link* 

In every operation of Magick the Link must be properly made ; i.e. the 
appropriate kind of means used in adéquate measure, and applied in 
ways pertinent to the purpose. 

Chapter XVI* Part I* Of the Oath* 

The foundation of ail work in MAGICK is an affirmation of the Will. 
An oath binds the Magician for ever. 

Chapter XV* Of the Invocation* 

The secret is “Inflame thyself in praying.” 


Chaptcr XVI. Part II* Of the Charge to the Spirit, with some 
account of the Constraints and Curses occasionally necessary* 

Chapter XVII. Of the Licence to Départ* 

Theory and instruction to guard the Magician from obsession during 
and after an operation. 

Chapter XVIII. Of Clairvoyance ; and of the Body of Light* Its 
Powers and its Development* 

Theory and practice of the development of the powers of the astral 
body, particularly those of sight, travel and interprétation. Until this 
has been accomplished the Magician is not fitted to deal with the 

Also concerning Devination* 

The art of communication with superior Intelligences through the 
medium of a suitable sériés of symbols. Five Systems are discussed 
and compared with each other ; astrology, geomancy, the Tarot, the 
Holy Qabalah, and the Yi King. 

Chapter XIX* Of Dramatic Rituals* 

Their object is the invocation of a God, and that God is conceived of 
in a more or less material and personal fashion. 

Chapter XX* Of the Eucharist* 

This is more important than any other ceremony of MAGICK. The 
whole of the force expended is completely reabsorbed, and in addition 
is that vast gain represented by the Abyss between Man and God. 

Of the Art of Alchemy* 

Alchemical and magical symbology are reconciled. The object of the 
Alchemist is to take a dead thing, impure, valueless, and powerless, 
and transform it into a live thing, active, invaluable and thaumaturgie. 

Chapter XXI* Of Black Magic* 

The Black Brothers are those who “shut themselves up,” who refuse 
their blood to the Cup, who hâve trampled Love in the race for self- 

Of Pacts with the Devil* 

The powers of nature are to be trained and tamed to the saddle and 
bridle. “My Adepts stand upright, their heads above the heavens, 
their feet below the hells.” 

Of the Main Types of the Operations of Magick Art* 

A spécial section is devoted to Necromancy and Spiritism. 


Of the Powers of the Sphinx» 

Instruction in mental and bodily training, which is the basis of the 
Great Work. 

Appendix L General literature recommended to aspirants for The 
A. * . A. *. and a list of the principal books of instruction issued by 

the A. *. A. * . 

Appendix IL One Star in Sight. An essay on the structure and System 
of the Great White Brotherhood. 

Appendix III» Liber Samech» Text with elaborate schoüon of the Ritual 
successfully employed by the MASTER THERION for the Attain- 
ment of the Knowledge and Conversation of His Holy Guardian Angel. 

Appendix IV» Tables showing the principal correspondences Ci the 
Qabalah, reprinted with additions from 777. 

Appendix V» A few principal Rituals, Books of Instruction mostly reprinted 
from the 11 volumes of the Equinox. 

Appendix VI» Notes for an Astral Atlas» A detailed uranography of 
the Astral Plane. Gontains a discourse on the objective and subjective 
existence of “Astral Seings,” and culminâtes with an account of the 
Book of the Law. This is a magical document communicated to the 
MASTER THERION by an Intelligence giving the name of AIWAZ. 
It proves the prime postulate of religion, namely the existence of 
praeter-human intelligence independent of bodily form. 

— XXXIV — 


The Magical Theory of the Universe. 

There are tliree main théories of tlie Universe: Dualism, 
Monism and Nihilism. It is impossible to enter into a discussion 
of their relative merits in a popular manual of this sort. They 
may be studied in Erdmann’s “History of Philosophy” and similar 

Ail are reconciled and unified in the theory which we shall 
now set forth. The basis of this Harrnony is given in Crowley’s 
“Berashith” — to which reference should be made. 

Infinité space is called the goddess NUIT, while the 
infini tely small and atomic y et omniprésent point is called 
HADIT. 1 These are unmanifest. One conjunction of these 
infinités is called RA-HOOR-KHUIT, 2 3 a Unity which 
includes and heads ail tliings. 3 (There is also a particular 
Nature of Him, in certain conditions, such as hâve obtained since 
the Spring of 1904, e.v.) This profoundly mystical conception 

1. I présent this theory in a very simple form. I cannot even explain 
(for instance) that an idea may not refer to Being at ail, but to Going. 
The Book of the Law demands spécial study and initiated appréhension. 

2 . More correctly, HERU-RA-HA, to include HOOR-PAAR- 

3 . The basis of this theology is given in Liber CCXX, AL vel Legis 
which forins Part IV of this Book 4 . Hence I can only outline the matter 
in a very crude way; it would require a separate treatise to discuss even the 
true meaning of the terms employed, and to show how The Book of the 
Law anticipâtes the recent discoveries of Frege, Cantor, Poincaré, Russell, 
Whitehead, Einstein and others. 


is faased upon actual spiritual expérience, but the trained reason 1 
can reach a réflexion of this idea by the method of logical con¬ 
tradiction which ends in reason transcending itself. The reader 
should consult “The Soldier and the Hunchback” in Equinox I, I, 
and “Konx Om PaxT 

Unity transcends consctoiisness. It is above ail division. The 
Father of thought — the Word —* is called Chaos — the dyad. 
The number Three, the Mother, is called Babalon. In connection 
with this the reader should study “The Temple of Solomon the 
King” in Equinox I, V, and Liber 418. 

This first triad is essentially unity, in a manner transcending 
reason. The compréhension of this Trinity is a matter of spiritual 
expérience. Ail true gods are attrîbuted to this Trinity. 2 3 

An immeasurable abyss divides it from ail manifestations of 
Reason or the lower qualifies of man. In the ultimate analysis of 
Reason, we find ail reason identified with this abyss. Yet this abyss 
is the crown of the mind. Purely intellectual faculties ail obtain 
here. This abyss has no number, for in it ail is confusion. 

Below this abyss we find the moral qualifies of Man, of which 
there are six. The highest is symbolised by the number Four. Its 
nature is fatherly s ; Mercy and Authority are the attributes of its 

The number Five is balanced against it. The attributes of Five 
are Energy and Justice. Four and Five are again combined and 
harmonized in the number Six, whose nature is beauty and 
harmony, mortality and immortality. 

In the number Seven the féminine nature is again prédominant, 

1. Ail advance in understanding demands the acquisition of a new 
point-of-view. Modem conceptions of Mathematics, Chemistry, and 
Physics are sheer paradox to the “plain man” who thinks of Matter as 
something that one can knock up against. 

2. Considérations of the Christian Trinity are of a nature suited only 
to Initiâtes of the IX° of O. T. O., as they enclose the final secret of ail 
praçtical Magick. 

3. Each conception is, however, balanced in itself. Four is also Daleth, 
the letter of Venus; so that the mother-idea is included. Again, the 
Sephira of 4 is Chesed, referred to Water. 4 is ruled by Jupiter, Lord of 
the Lightning (Fire) yet ruler of Air. Each Sephira is complété in its way. 


but it is the masculine type of female, the Amazon, whô' is 
balanced in the number Eight by the féminine type of male. 

In the number Nine we reach the last of the purely mental 
qualities. It identifies change with stability. 

Pendant to this sixfold System is the number Ten 1 which includes 
the whole of Matter as we know it by the senses. 

It is impossible here to explain thoroughly the complété 
conception; for it cannot be too clearly uriderstood that this is a 
classification of the Universe, that there is nothing which is not 
comprehended therein. 

The Article on the Qabalah in Vol. I, No. V of the Equinox is 
the best which has been written on the subject. It should be deeply 
studied, in connection with the Qabalistic Diagrams in Nos. II and 
III: “The Temple of Solomon the King”. 

Such is a crude and elementary sketch of this System. 

The formula of Tetragrammaton is the most important for the 
practical magician. Here Yod = 2, Hé = 3, Vau = 4 to 9, Hé 
final =10. 

The Number Two represents Yod, the Divine or Archétypal 
World, and the Number One is only attained by the destruction of 
the God and the Magician in Samadhi. The world of Angels is 
under the numbers Four to Nine, and that of spirits under the 

I. The balance of the Sephiroth: 



“Kether is in Malkuth, and Malkuth is in Kether, but 
after another manner.” 



is Yod of Tetragrammaton, and there fore also XJnity. 



is Hé of Tetragrammaton, and there fore “The 



is Daleth, Venus the female. 



is the Sephira of Mars, the Male. 


( 6 ) 

is the Hexagram, harmonizing, and mediating between 
Kether and Malkuth. Also it reflects Kether. “That 
which is above, is îike that which is below, and that 
which is below, is like that which is above . 55 


( 7 ) 

and Hod ( 8 ) balanced as in text. 


( 9 ) 

see text. 



contains ail the numbers. 


number len. * Ail these numbers are o£ course parts of the 
mogician himself considérée! as the microcosm. The microcosm 
is an exact image o£ the Macrocosm; the Great Work is the 
raising of the whole man in perfect balance to the power of 

The reader will remark that ail criticism directed against the 
Magical Hierarchy is futile. One cannot call it incorrect — the 
only line to take might be that it was inconvénient. In the same 
way one çannot say that the Roman alphabet is better or worse 
than the Greek, since ail required sounds can be more or less 
satisfactorily represented by either; yet both these alphabets were 
found so liitle satisfactory when it came to an attempt at phonetic 
printing of Oriental languages, that the alphabet had to be 
expanded by the use of italics and other diacritical marks. In the 
same way our magical alphabet of the Sephiroth and the Paths 
(thirtv-two letters as it were) has been expanded into the four 
worlds corresponding to the four letters of the name nîPP > 
and each Sephira is supposed to contain a Tree of Life of its own. 
Thus we obtain four hundred Sephiroth instead of the original 
ten, and the Paths being capable of similar multiplications, or 
rather of subdivision, the number is still further extended. Of 
course this process might be indefinitely continued without 
destroying the original System. 

The Apologia for this System is that our purest eoncep- 

(i) It is not possible to give a full account of the twenty-two “patlis’* 
in this condensed sketch. They shouîd be studied in view of ail their 
attributes in 777, but more especially that in which they are attributed to 
the planets, éléments and signs, as also to the Tarot Trumps, while their 
position on the Tree itself and their position as links between the particular 
Sephiroth which they join is the final key to their understanding. It will 
be noticed that each chapter of this book is attributed to one of them. 
This was. not intentional. The book was originally but a collection 
of haphazard dialogues between Fra. P. and Soror A.; but on arranging 
the MSS, they fell naturally and of necessity into this division. Conversely, 
my knowledge of the Schéma pointed out to me numerous gaps in my 
original exposition; thanks to this, I hâve been able to make it a complété 
and systematic treatise. That is, when my laziness had been jogged by 
the criticisms and suggestions of various colleagues to vvhom I had 
submitted the early drafts. 


lions are symbolized in Mathematicg. “God is the Gréai 
Arithmetician.” “God is the Grand Geomeler.” It is bèst 
therefore to préparé lo apprehend Him by formula ting our 
minds according to these measures. 1 

lo return, each letter of this alphabet may hâve its spécial 
magical sigil. The student must not expect to be given a cut- 
and-dried définition of what exactly is meant by any of ali this. 
On the contrary, he must work backwards, putting the whole of 
his mental and moral outfit into these pigeon-holes. You would 
not expect to be able to buy a filing cabinet with the names of ali 
y our past, présent and future correspondents ready indexed: y our 
cabinet has a System of letters and numbers meaningless in them- 
selves, but ready to take on a meaning to you, as you fill up the 
files. As your business increased, each letter and number would 
receive fresh accessions of meaning for youj and by adopting this 
orderly arrangement you would be able to hâve a much more 
comprehensive grasp of your affairs than would otherwise be the 
case. By the use of this System the magician is able 
ultimately to unify the whole of his knowledge — to trans¬ 
mute, even on the Intellectual Plane, the Many into the 


The reader can now understand that the sketch given above 
of the magical Hierarchy is hardly even an outline of the real 
theory of the Universe. This theory may indeed be studied iii 
the article already referred to in No. V of the Equinox, and, môre 
deeply, in the Book of the Law and the Commentaries thereon: 
but the true understanding dépends entirely upon the work of the 
Magician himself. Without magical expérience it will be 

In this there is nothing peculiar. It is so with ail scientific 
knowledge. A blind man might cram up astronomy for the 
purpose of passing examinations, but his knowledge would be 

I. By “God” I here mean the Idéal Identity of a man’s inmost 
nature. “Something ourseîves (I erase Arnold's imbécile and guilty ‘not’) 
^that makes for righteousness; ” righteousness being rightly defined as 
internai cohérence. (Internai Cohérence împlies that which is written 
“Detegitur Yod.”) 

almost entirely unrelated to his éxperience, and it would certainly 
not give him sight. A similar phenomenon is observed when a 
gentleman who has taken an “honours degree” in modem 
languages at Cambridge arrives in Paris, and is unable to order 
his dinner. To exclaim against the Master Therion is to act like 
a person who, observing this, should attack both the professors 
of French and the inhabitants of Paris, and perhaps go on to 
deny the existence of France. 

Let us say, once again, that the magical language is nothîng but 
a convenient System of classification to enable the magician to 
docket his expériences as he obtains them. 

Yet this is true also, that, once the language is mastered, one can 
divine the unknown by study of the known, just as one’s 
knowledge of Latin and Greek enables one to understand some 
unfamiliar English word derived from those sources. Also, there 
is the similar case of the Periodic Law in Chemistry, which 
enables Science to prophesy, and so in the end to discover, the 
existence of certain previously unsuspected éléments in nature. 
Ail discussions upon philosophy are necessarily stérile, 
since truth is beyond language. Tliey are, liowever, useful 
if carried far enough — if carried to the point when it 
becomes apparent that ail arguments are arguments in a 
circle. * But discussions of the details of purely imaginary 
: qualifies are frivolous and may be deadly. For the great danger 
of this magical theory is that the student may mistake the 
alphabet for the things which the words represent. 

An excellent man of great intelligence, a iearned Qabalist, once 
amazed the Master Therion by stating that the Tree of Life 
was the framework of the Universe. It was as if some one had 
seriously maintained that a ait was a créature constructed by 
placing the letters C. A. T. in that order. It is no wonder that 
Magick has excited the ridicule of the unintelligent, since even its 

i. See “The Soldier and the HunchbackT Equinox I, i. The 
apparatus of human reason is simply one particular System of coordinating 
impressions; its structure is determined by the course of the évolution of 
the species. It is no more absolute than the évolution of the species. It is 
no more absolute than the mechanism of our muscles is a complété type 
wherewith ali other Systems of transmitting Force must conform. 

- 6 - 

educated students can be guilty of so gross a violation of the first 
principles of common sense. 1 

A synopsis of the grades of the A.*. A.*, as illustrative of the 
Magical Hierarchy in Man is given in Appendix 2 “One Star in 
Sight.” This should be read before proceeding with the chapter. 
The subject is very difficult. To deal with it in full is entirely 
beyond the limits of this small treatise. 


Ail these letters of the magical alphabet — referred to above 
— are like so many names on a map. Man himself is a complété 
microcosm. Few other beings hâve this balanced perfection. Of 
course every sun, every planet, may hâve beings similarly consti- 
tuted. 2 But when we speak of dealing with the planets in Magick, 

1. Long since writing the above, an even grosser imbecility bas been 
perpetrated. One who ought to hâve known better tried to improve the 
Tree of Life by turning the Serpent of Wisdom upside down! Yet he 
could not even make his scheme symmetrical: bis little remaining good 
sense revolted at the suprême atrocities. Yet be succeeded in reducing the 
whole Magical Alphabet to nonsense, and shewing that he had never 
understood its real meaning. 

The absurdity of any such disturbance of the arrangement of the Paths 
is évident to any sober student from such examples as the following. 
Binah, the Supernal Understanding, is connected with Tiphereth, the 
Human Consciousness, by Zain, Gemini, the Oracles of the Gods, or the 
Intuition. That is, the attribution represents a psychological fact: to 
replace it by The Devil is either humour or plain idiocy. Again, the card 
‘Tortitude”, Léo, balances Majesty and Mercy with Strength and Severity: 
what sense is there in putting “Death”, the Scorpion, in its stead ? There 
are twenty other mistakes in the new wonderful illuminated-from-on-high 
attribution; the student can therefore be sure of twenty more laughs if he 
cares to study it. 

2 . Equally, of course, we hâve no means of knowing what we really 
are. We are limited to symbols. And it is certain that ail our sense- 
perceptions give only partial aspects of their objects. Sight, for instance, 
tells us very little about solidity, weight, composition, electrical character, 
thermal conductivity, etc., etc. It says nothing at ail about the very 
existence of such vitally important ideas as Heat, Hardness, and so on. 
The impression which the mind combines from the senses can never claim 
to be accurate or complété. We hâve indeed learnt that nothing is fn 
itself what it seems to be to us. 


the référencé is usually not to the actual planets, but to parts of 
the earth which are of the nature attributed to these planets. Thus, 
when we say that Nakhiel is the “Intelligence” of the Sun, we do 
not mean that he lives in the Sun, but only that he has a certain 
rank and character; and although we can invoke hinij we do not 
necessarily mean that he exists in the same sense of the Word in 
which our butcher exists. 

When we “conjure Nakhiel to visible appearance,” it may be 
that our process resembles création — or, rather imagination — 
more nearly than it does calling-forth. The aura of a man is 
called the “magical mirror of the universe”; and, so far as any 
one can tell, nothing exists outside of this mirror. It is at least 
convenient to represent the whole as if it were subjective. It leads 
to less confusion. And, as a man is a perfect microcosm, 1 it is 
perfectly easy to re-model one’s conception at any moment. 

Now there is a traditional correspondance, which modem 
experiment has shown to be fairly reliable. There is a 
certain natural connexion between certain letters, words, 
numbers, gestures, sliapes, perfumes and so on, so that 
any idea or (as we might call it) “spirit”, may be com- 
posed or called forth by the use of those things which are 
harmonious with it, and express particular parts of its 
nature. These correspondences hâve been elaborately mapped 
in the Book 777 in a very convenient and compendious form. It 
will be necessary for the student to make a careful study of this 
book in connexion with some actual rituals of Magick, for example, 

I. He is this only by définition. The universe may contain an infinité 
variety of worlds inaccessible to human appréhension. Yet, for this very 
reason, they do not exist for the purposes of the argument. Man has, how- 
ever, some instruments of knowledge; we may, therefore, define the Macro- 
cosm as the totality of things possible to his perception. As évolution deve- 
lops those instruments, the Macrocosm and the Microcosm extend; but they 
always maintain their mutual relation. Neither can possess any meaning 
except in terrns o£ the other. Our ^d^^veries^ are exactly as much of 
ourselves as they are of Nature. America and Electricity did, in a sense, 
exist before we were aware of them; but they are even now no more than 
incomplète ideas, expressed in symbolic terrns of a sériés of relations between 
two sets of inscrutable phenomena. 


that of the évocation of Taphtatharath printed in Equinox I, III, 
pages 170-190, where he will see exactîy why these things are to 
be used. Of course, as the student advances in knowledge 
by expérience he will find a progressive subtlety in the 
magical universe corresponding to his own; for let it be 
said yet again! not only is his aura a magical mirror of the 
universe, but the universe is a magical mirror of his aura. 

In this chapter we are only able to give a very thin outline of 
magical theory — faint pencilling by weak and wavering fingers 
— for this subject may almost be said to be co-extensive with one’s 
whole knowledge. 

Fhe knowledge of exoteric science is comically limited by the 
fact that we hâve no access, except in the most indirect way, to any 
other celestial body than our own. In the last few years, the 
semi-educated hâve got an idea that they know a great deal about 
the universe, and the principal ground for their fine opinion of 
themselves is usually the téléphoné or the airship. It is pitiful 
to read the bombastic twaddle about progress, which journalists 
and others, who wish to prevent men from thinking, put out for 
consumption. We know infinitesimally little of the material 
universe. Our detailed knowledge is so contemptibly 
minute, that it is hardly worth référencé, save that our 
shame may spur us to increased endeavour. Such know¬ 
ledge 1 as we hâve got is of a very general and abstruse, of 
a philosopliical and almost magical character. This consists 
principally of the conceptions of pure mathematics. It is, 
therefore, almost legitimate to say that pure mathematics 
is our link with the rest of the universe and with “God”. 

Now the conceptions of Magick are themselves profoundly 
mathematical. The whole basis of our theory is the Qabalah, 
which corresponds to mathematics and geometry. The method 
of operation in Magick is based on this, in very much the same 
way as the laws of mechanics are based on mathematics. So far, 
therefore as we can be be said to possess a magical theory of the 
universe, it must be a matter solely of fundamental law, with a 

J* Knowledge is, moreover, an impossible conception. Ali propositions 
corne ultimately back to “A is A”. 

9 — 

few simple and comprehensive propositions stated in very general 

I might expend a life-time in exploring the details of one plane, 
just as an explorer might give his life to one corner of Africa, or 
a chemist to one subgroup of compounds. Each surh detailed 
piece of work may be very valuable, but it does not as a rule throw 
light on the main principles of the universe. Its truth is the truth 
of one angle. It might even lead to error, if some inferior person 

were to generalize from too few facts. 

Imagine an inhabitant of Mars who wished to philosophise 
about the earth, and had nothing to go by but the diary of some 
man at the North Pôle! But the work of every explorer, on 
whatever branch of the Tree of Life the Caterpillar he is after 
may happen to be crawling, is immensely helped by a grasp of 
general principles. Every magician, therefore, should study the 
Holy Qabalah. Once he has mastered the main principles, he 
will find his work grow easy. 

Solvitur ambulando: which does not mean: 46 Call the 



The Principles of Ritual,. 

There is a single main définition of the object of ail 
magical Ritual. It is the uniting of the Microcosm with the 
Macrocosm. The Suprême and Complété Ritual is there- 
fore the Invocation of the Holy Guardian Angel; 1 or* in 
the language of Mysticism, Union with God. 2 

Ail other magical Rituals are particular cases of this general 
principle, and the only excuse for doing them is that it sometimes 
occurs that one particular portion of the microcosm is so weak that 
its imperfection of impurity would vitiate the Macrocosm of 
which it is the image, Eidolon, or Reflexion. For example, God 
is above sex; and therefore neither man nor woman as such can 
be said fully to understand, much less to represent, God. It is 
therefore incumbent on the male magician to cultivate those female 
virtues in which he is déficient, and this task he must of course 
accomplish without in any way impairing his virility. It will then 
be lawful for a magician to invoke Isis, and identify himself with 
her; if he fail to do this, his appréhension of the Universe when 
he attains Samadhi will lack the conception of maternity. The 
resuit will be a metaphysical and — by corollary — ethical limita¬ 
tion in the Religion which he founds. Judaism and Islam are 
striking examples of this failure. 

To take another example, the ascetic Üfe which dévotion to 

1. See the “Book of the Sacred Magic of Abramelin the Mage”; and 
Liber 418, 8th Aethyr, Liber Samekh; see Appendix 3. 

2. The différence between these operations is more of theoreticaî than 
of practical importance. 

magick so often involves argues a poverty o£ nature, a narrowness, 
a lack of generosity. Nature is infinitely prodigal — not one in a 
million seeds ever cornes to fruition. Whoso fails to recognise 
this, let him invoke Jupiter. 1 2 

The danger o£ cérémonial magick — the subtlest and deepest 
danger —is this: that the magician will naturally tend to invoke 
that partial being which most strongly appeals to him, so that his 
natural excess in that direction will be still further exaggerated. 
Let him, before beginning his Work, endeavour to map out 
his own being, and arrange his invocations in such a way as 
to redress the balance. 2 This, of course, should hâve been 
done in a preliminary fashion during the préparation of the 
weapons and furniture of the Temple. 

To consider in a more particular mammer this question of the 
Nature of Ritual, we may suppose that he finds himself lacking 
in that perception of the value of Life and Death, alike of 
individuals and of races, which is characteristic of Nature. He 
has perhaps a tendency to perceive the ‘first noble truth’ uttered 
by Buddha, that Everything is sorrow. Nature, it seems, is a 
tragedy. He has perhaps even experienced the great trance called 
Sorrow. He should then consider whether there is not some 
Deity who expresses this Cycle, and yet whose nature is joy. He 
will find what he requires in Dionysus. 

There are three main methods of invoking any Deity. 

The First Method consists of dévotion to that Deity, and, 
being mainly mystical in character, need not be dealt with in this 
place, especially as a perfect instruction exists in Liber 175 (See 

The Second Method is the straightforward cérémonial 
invocation. It is the method which was usually employed in the 
Middle Ages. Its advantage is its directness, its disadvantage its 

1. There are much deeper considérations in which it appears that 
“Everything that is, is right”. They are set forth elsewhere; we can 
only summarise them here by saying that the survîval of the frttest is their 

2. The ideaî method of doing this is given in Liber 913 (Equinox 
VII). See also Liber CXI Aleph. 


crudity. The “Goetia” gives clear instruction in this method, and 
$o do many other Rituals, white and black. We shall presently 
devote some space to a clear exposition of this Art. 

In the case of Bacchus, however, we may roughly outline the 
procedure. We find that the symbolism of Tiphareth expresses 
the nature of Bacchus. It is then necessary to construct a Ritual of 
Tiphareth. Let us open the Book 777 ; we shall find in line 6 of 
each column the various parts of our required apparatus. Having 
ordered everything duly, we shall exalt the mind by repeated 
prayers or conjurations to the highest conception of the God, until, 
in one sense or another of the Word, He appears to us and floods 
our consciousness with the light of His divinity. 

The Third Method is the Dramatic , perhaps the most 
attractive of ail; certainly it is so to the artist’s tempérament, for 
it appeals to his imagination through his aesthetic sense. 

Its disadvantage lies principally in the difficulty of its per¬ 
formance by a single person. But it has the sanction of the highest 
antiquity, and is probably the most useful for the foundation of a 
religion. It is the method of Catholic Christianity, and consists in 
the dramatization of the legend of the God. The Bacchae of 
Euripides is a magnificent example of such a Ritual; so also^ 
though in a less degree, is the Mass. We may also mention many 
of the degrees in Freemasonry, particularly the Third. The 
5° — 6° Ritual published in N° III of the Equinox is another 

In the case of Bacchus, one commémorâtes firstly his birth of a 
mortal mother who has yielded her treasure-house to the Father 
of AU, of the jealousy and rage excited by this incarnation, and of 
the heavenly protection afforded to the infant. Next should be 
commemorated the journeying westward upon an ass. Now cornes 
the great scene of the drama: the gentle, exquisite youth with his 
foliowing (chiefly composed of women) seems to threaten the 
established order of things, and that Established Order takes steps 
to put an end to the upstart. We find Dionysus confronting the 
angry King, not with défiance, but with meekness; yet with a 
subtle confidence, an underlying laughter. His forehead is 
wreathed with vine tendrils. He is an effeminate figure with 
those broad leaves clustered upon his brow? But those leaves hide 


horns. King Pentheus, représentative of respectabilité 1 2 is 
destroved by his pnde. He goes ont into the monntams to actack 
the wornen who bave followed Bacchus, the youth whom Aie 
has mocked, scourged, and put in chains, yet who h as only 
smiled; and by those women, in their divine madness* he is torn 

to pièces. 

It has already seemed impertinent to say so mueh when Walter 
Pater has told the story with such sympathy and insight. We will 
not further transgress by dwelling upon the identity of this legend 
with the course of Nature, its madness, its prodigality, its 
intoxication, its joy, and above ali its sublime persistence through 
the cycles of Life and Death. The pagan reader must labour to 
understand this in Pater’s “Greek Studies”, and the Christian 
reader will recognise it, incident for incident, in the story of 
Christ. This legend is but the dramatization of Spring. 

The magician who wishes to invoke Bacchus by this method must 
therefore arrange a ceremony in which he takes the part of Bacchus, 
undergoes ail His trials, and emerges triumphant from beyond 
death. He must, however, be warned against mistaking the 
symbolism. In this case, for example, the doctrine of individual 
immortality has been dragged in, to the destruction, of truth. It 
is not that utterly worthless part of man, his individual consciousness 
as John Smith, which défiés death — that consciousness which dies 
and is reborn in every thought. That which persists (if anything 
persist) is his real John Smithiness, a quality of which he was 
probably never conscious in his life. " 

Even that does not persist unchanged. It is always growing. 
The Cross is a barren stick, and the petals of the Rose fall and 
decayj but in the union of the Cross and the Rose is a constant 

1. There is a much deeper interprétation in which Pentheus is himself 
“The Dying God”. See my “Good Hunting!” and Dr. J. G. Frazer’s 
“Golden Bough 

2. See “The Book of Lies,” Liber 333, for se vend sermons to this 

effect. Caps. A, A f H, LE, II, IH, KA, KH, in particular. The réin¬ 
carnation of the Khu or magical Self is another matter entirely, too 
abstruse to discuss in this elementary manual. 


succession of new lives. 1 Without this union, and without this 
death of the individual, the cycle would be broken. 

A chapter will be consecrated to removing the practical diffi- 
culties of this method of Invocation. It will doubtless hâve 
been noted by the acumen of the reader that in the great 
essentials these three methods are one. In each case the 
magician identifies himself with the Deity invoked. To 
invoke is to call in, just as to evoke ïs to call forth. This is the 
essential différence between the two branches of Magick. In 
invocation, the macrocosm floods the consciousness. In évocation, 
the magician, having become the macrocosm, créâtes a microcosm. 
You i/zvoke a God into the Circle. You evokt a Spirit into the 
Triangle. In the first method identity with the God is attained 
by J ove and by surrender, by giving up or suppressing ail irrelevant 
(and illusionary) parts of yourself. It is the weeding of a garden. 

In the second method identity is attained by paying spécial 
attention to the desired part of yourself: positive, as the first 
method is négative. It is the potting-out and watering of a 
particular flower in the garden, and the exposure of it to the sun. 

In the third, identity is attained by sympathy. It is very 
difficult for the ordinary man to lose himself completely in the 
subject of a play or of a novelj but for those who can do so, this 
method is unquestionably the best. 

Observe: each element in this cycle is of equal value. It is 
wrong to say triumphantly “Mors janua vitæ”, unless you add, 
with equal triumph, “Vita janua mortis”. To one who understands 
this chain of the Aeons from the point of view alike of the sorrowing 
Isis and of the triumphant Osiris, not forgetting their link in the 
destroyer Apophis, there remains no secret veiled in Nature. He 
cries that name of God which throughout History has been echoed 
by one religion to another, the infinité swelling paean I.A.O. ! 2 

1. See “The Book of Lies”, Liber 333, for several sermons to this 
effect. The whole theory of Death must be sought in Liber CXI Aleph. 

2. This name. I. A. O. is qabalistically identical with that of The 
Beast and with His number 666, so that he who invokes the former 
invokes also the îatter. Also with AIWAZ and the Number 93. See 
Chapter V. 





The Formulae of the Elemental Weapons. 

Before discussing magical formulae in detail, one may observe 
that most rituals are composite, and contain many formulae which 
must be harmonized into one. 

The fîrst formula is that of the wand. In the sphere of the 
principle which the magician wishes to invoke, he rises from point 
to point in a perpendicular line, and then descends 5 or else, 
beginning at the top, he cornes directly down, invoking fîrst the 
god of that sphere by devout supplication 1 that Fie may deign 
to send the appropriate Archangel. He then beseeches the 
Àrchangel to send the Angel or Angels of that sphere to his aid; 
he conjures this Angel or Angels to send the intelligence in 
question, and this intelligence he will conjure with authority to 
compel the obedience of the spirit and his manifestation. To this 
spirit he issues commands . 

It will be seen that this is a formula rather of évocation than of 
invocation, and for the latter the procedure, though apparently 
the same, should be conceived of in a difiFerent manner, which 
brings it under another formula, that of Tetragrammaton. The 
essence of the force invoked is one, but the “God” represents the 
germ or beginning of the force, the “Archangel” its development; 
and so on, until, with the “Spirit”, we hâve the completion and 
perfection of that force. 

I. Beware, O brother, lest thou bend the knee! Liber CCXX teaches 
the proper attitude. See also Liber CCCLXX. Infra, furthermore, there 
is spécial instruction : Chapter XV and elsewhere. 


The formula of the Cup is not so well suited for Evocations, 
and the magical Hierarchy is not involved in the same way; for 
the Cup being passive rather than active, it is not fitting for the 
magician to use it in respect of anything but the Highest. In 
practical working it consequently means little but prayer, and that 
prayer the “prayer of silence”. 1 

The formula of the dagger is again unsuitable for either pur- 
pose, since the nature of the dagger is to criticise, to destroy, to 
disperse j and ail true magical ceremonies tend to concentration. 
The dagger will therefore appear principally in the banishings, 
preliminary to the ceremony proper. 

The formula of the pantacle is again of no particular use; for 
the pantacle is inert. In fine, the formula of the wand is the only 
one with which we need more particularly concern ourselves. 2 

Now in order to invoke any being, it is said by Hermes Tris- 
megistus that the magi employ three methods. The first, for the 
vulgar, is that of supplication. In this the crude objective theory 
is assumed as true. There is a god named A, whom you, B, 
proceed to pétition, in exactly the same sense as a boy might ask his 
father for pocket-mcney. 

The second method involves a little more subtlety, inasmuch as 
the magician endeavours to harmonize himself with the nature of 
the god, and to a certain extent exalts himself, in the course of the 
ceremony; but the third method is the only one worthy of our 

This consists of a real identification of the magician and the 
god. Note that to do this in perfection involves the attain- 
ment of a species of Samadhi; and this fact alone suffices 
to link irrefragably magie k with mysticism. 

Let us describe the magical method of identification. The 
symbolic form of the god is first studied with as much care as an 
artist would bestow upon his model, so that a perfectly clear and 

1. Considérations which might lead to a contrary conclusion are un- 
suited to this treatise. See Liber LXXXI. 

2 . Later, these remarks are amplified, and to some extent modified. 

unshakeable mental picture of the god is présent to the mind. 
Similarly, the attributes of the god are enshrined in speech, and 
such speeches are committed perfectly to memory. The invoca¬ 
tion will then begin with a prayer to the god, commemorating his 
physical attributes, always with profound understanding of their 
real meaning. In the second fart of the invocation, the voice of 
the god is heard, and His characteristic utterance is recited. 

In the thirâ fortion of the invocation the magician asserts the 
identity of himself with the god. In the fourth fortion the god is 
again invoked, but as if by Himself, as if it were the utterance of 
the will of the god that He should manifest in the magician. At 
the conclusion of this, the original object of the invocation is 

Th us, in the invocation of Thoth which is to be found in the 
rite of Mercury (Equinox I, VI) and in Liber LXIV, the first 
part begins with the words “Majesty of Godhead, wisdom- 
crowned TAHUTI, Thee, Thee I invoke. Oh Thou of the Ibis 
head, Thee, Thee I invoke”$ and so on. At the conclusion of this 
a mental image of the God, infinitely vast and infinitely splendid, 
should be perceived, in just the same sense as a man might see the 

The second part begins with the words: 

'“Behold! I am yesterday, to~day, and the brother of to- 

The magician should imagine that he is hearing this voice, and 
at the same time that he is echoing it, that it is true also of himself. 
This thought should so exalt him that he is able at its conclusion 
to utter the sublime words which open the third part: “Behold! 
he is in me, and I am in him.” At this moment, he loses con- 
sciousness of his mortal being; he is that mental image which he 
previously but saw. This consciousness is only complété as he 
goes on: “Mine is the radiance wherein Ptah floateth over his 
firmament. I travel upon high. I tread upon the firmament of 
Nu. I raise a flashing flame with the lightnings of mine eye: 
ever rushing on in the splendour of the daily glorified Ra — giving 
my life to the treaders of Earth ! ” This thought gives the relation 
of God and Man from the divine point of view. 

The magician is only recalled to himself at the conclusion of the 

— 18 — 

third part; in which occur, almost as if by accident, the words: 
‘‘Therefore do ail things obey my word.” Yet in the fourth part, 
which begins: “Therefore do thou corne forth unto me”, it is not 
really the magician who is addressing the God; it is the God 
who hears the far-off utterance of the magician. If this invocation 
has been correctly performed, the words of the fourth part will 
Sound distant and strange. It is surprising that a dummy (so the 
magus now appears to Himself) should be able to speak! 

The Egyptian Gods are so complété in their nature, so perfectly 
spiritual and yet so perfectly material, that this one invocation is 
sufficient. The God bethinks him that the spirit of Mercury 
should now appear to the magician; and it is so. This Egyptian 
formula is therefore to be preferred to the Hierarchical formula 
of the Hebrews with its tedious prayers, conjurations, and curses. 

It will be noted, however, that in this invocation of Thoth which 
we hâve summârized, there is another formula contained, the 
Reverberating or Reciprocating formula, which may be called the 
formula of Horus and Harpocrates. The magician addresses the 
God with an active projection of nis will, and then becomes passive 
while the God addresses the Universe. In the fourth part he 
remains silent, listening, to the prayer which arises therefrom. 

The formula of this invocation of Thoth may also be classed 
under Tetragrammaton. The first part is fire, the eager prayer 
of the magician, the second water, in which the magician°listens to, 
or catches the reflection of, the god. The third part is air, the 
marriage of fire and water; the god and the man hâve become 
one; while the fourth part corresponds to earth, the condensa¬ 
tion 01 matenalization of those three highcr principles. 

With regard to the Hebrew formulae, it is doubtful whether 
inost magicians who use them hâve ever properly grasped the 
principles underlying the method of identity. No passage which 
împlies it occurs to mind, and the extant ntuais certainly give no 
hmt of such a conception, or of any but the most personal and 
material views of the nature of things. They seem to hâve 
thought that there was an Archangel named Ratziel in exactly the 
same sense as there was a statesman named Richelieu, an 
individual being living in a definite place. Eté had possibly 
certain powers of a somewhat metaphysical order—he might be 

— 19 — 

in two places at once, 1 for example, though even the possibilité 
of so simple a feat (in the case of spirits) seems to be denied by 
certain passages in extant conjurations which tell the spint that if 
he happens to be in chains in a particular place in Hell, or if some 
other magician îs conjuring him so that he cannot comc, then let 
him send a spirit of simîlar nature, or otherwisé avoid the dif- 
ficulty. But of course so vulgar a conception would not occur to 
the student of the Qabalah. It is just possible that the magi wrote 
their conjurations on this crude hypothesis in order to avoid the 
clouding of the mind by doubt and metaphysical spéculation. 

He who became the Master Therion was once confronted by 
this very difficulty. Being determined to instruct mankind, He 
sought a simple statement of his object. His will was sufficiently 
informed by common sense to décidé him to teach man T he Nexi 
Step, the thing which was immediately above him. He might 
hâve called this “God”, or “The Higher Self”, or “The 
Augoeides”, or “Adi-Buddha”, or 61 other things —but He had 
discovered that these w'ere ali one, yet that each one represented 
some theory of the Universe which would ultimately be shattered 
by criticism — for He had already passed through the realm of 
Reason, and knew that every statement contained an absurdity. 
He therefore said: “Let me déclaré this Work under this title: 
'The obtaining of the Knowledge and Conversation of the Holy 
Guardian AngeP ”, because the theory implied in these words is 
so patently absurd that only simpletons would waste much time in 
analysing it. It would be accepted as a convention, and no one would 
incur the grave danger of building a philosophical system upon it. 

With this understanding, we may rehabilitate the Hebrew 
System of invocations. The mind is the great enemy; so, by 
invoking enthusiastically a person whom we know not to 
exist, we are rebuking that mind. Yet we should not refrain 
altogether from philosophising in the light of the Holy Qabalah. 
We should accept the Magical Hierarchy as a more or less con- 
venient classification of the facts of the Universe as they are 

i. He could do this provided that he can travel with à speed exceeding 
that of Light, as he does. See A. S. Eddington a Space, Time, and Gra¬ 
vitation”. Also : what means “at once”? 


known to us; and as our knowledge and understanding of those 
facts increase, so should we endeavour to adjust our idea of what 
we mean by any symbol. 

At the same time let us reflect that there is a certain definite 
consensus of expérience as to the corrélation of the various 
beings of the hierarchy with the observed facts of Magick. 

In the simple matter of astral vision, for example, one striking 
case may be quoted. 

Without telling him what it was, the Master Therion once 
recited as an invocation Sappho’s “Ode to Venus” before a Proba- 
tioner of the A.-. A.\ who was ignorant of Greek, the language 
of the Ode. The disciple then went on an “astral journey,” and 
everything seen by him was without exception harmonious with 
Venus. This was true down to the smallest detail. He even 
obtained ail the four colour-scales of Venus with absolute 
correctness. Considering that he saw something like one hundred 
symbols in ail, the odds against coincidence are incalculably great. 
Such an expérience (and the records of the A.’. A.*, contain dozens 
cf similar cases) alfords proof as absolute as any proof can be in 
this world of Illusion that the correspondences in Liber 777 really 
represent facts in Nature. 

It suggests itself that this “straightforward” System of magick 
was perhaps never really employed at ail. One might maintain 
that the invocations which hâve corne down to us are but the ruins 
of the Temple of Magick. The exorcisms might hâve been 
committed to writing for the purpose of memorising them, while 
it was forbidden to make any record of the really important parts 
of the ceremony. Such details of Ritual as we possess are meagre 
and unconvincing, and though much success h as been attained in 
the quite conventional exoteric way both by Frater Perdu- 
rabo and by many of his colleagues, yet ceremonies of this 
character hâve always remained tedious and difficult. It lias 
seemed as if the success were obtained almost in spite of the 
ceremony. In any case, they are the more mysterious parts of the 
Ritual which hâve evoked the divine force. Such conjurations as 
those of the “Goetia” leave one cold, although, notably in the 
second conjuration, there is a crude attempt to use that formula 
of Commémoration of which we spoke in the preceding Chapter. 



The Formula of Tetragrammaton. 1 

This formula is of most universal aspect, as ail things are 
necessarily comprehended in it$ but its use in a magical ceremony 
is little understood. 

The climax of the formula is in one sense before even the 
formulation of the Yod. For the Yod is the most divine aspect 
of the Force —the remaining letters are but a solidification of the 
same thing. It must be understood that we are here speaking of 
the whole ceremony considered as a unity, not merely of that 
formula in which Yod is the God invoked, Hé the Archangel, 
and so on. In order to understand the ceremony under this 
formula, we must take a more extended view of the functions of 
the four weapons than we hâve hitherto done. 

The formation of the Yod is the formulation of the first créative 
force, of that father who is called “self-begotten ,? , and unto 
whom it is said: <c Thou hast formulated thy Father, and made 
fertile thy Mother”. The adding of the Hé to the Yod is the 
marriage of that Father to the great co-equal Mother, who is a 
reflection of Nuit as He is of Hadit. Their union brings forth 
the son Vau who is the heir. Finally the daughter Hé is produced. 
She is both the twin sister and the daughter of Vau. 2 

His mission is to redeem her by making her his bride -, the 
resuit of this is to set her upon the throne of her mother, and it 
is only she whose youthful embrace can reawaken the eld of the 

1. mm ; Yod, Hé, Yau, Hé, the Ineffable Name (Jéhovah) of the 
Hebrews. The four letters refer respectively to the four “éléments”, Fire, 
Water, Air, Earth, in the order named. 

2 . There is a further mystery herein, far deeper, for initiâtes. 


All-Father. In this complex family relationship 1 is sym¬ 
bolisée! the whole course of the Universe. It will be seen that 
(after ail) the Climax is at the end. It is the second half of the 
formula which symbolises the Great Work which we are pledged 
to accomplish. The first step of this is the attainment of th^ 
Knowledge and Conversation of the Holy Guardian Angel, which 
constitutes the Adept of the Inner Order. 

The re-entry of these twin spouses into the womb of the mother 
is that initiation described in Libe»* 418, which gives admission to 
the Inmost Order of the A.*. A.*. Of the last step we cannot speak. 

It will now be recognised that to devise a practical magical 
ceremony to correspond to Tetragrammaton in this exalted sense 
might be difficult if not impossible. In such a ceremony the 
Rituals of purification alone might occupy many incarnations. 

It will be necessary, therefore, to revert to the simpler view of 
Tetragrammaton, remembering only that the Hé final is the 
Throne of the Spirit, of the Shin of Pentagrammaton. 

The Yod will represent a swift and violent créative energy; 
following this will be a calmer and more reflective but 
even more powerful flow of will, the irrésistible force of 
a mighty river. This State of mind will be foliowed by an 
expansion of the consciousness ; it will penetrate ail space, 
and this will finally undergo a crystallization resplendent 
with interior light. Such modifications of the original Will 
may be observed in the course of the invocations when they are 
properly performed. 

The peculiar dangers of each are obvious — that of the first is 
a flash in the pan — a misfire; that of the second, a falling into 
dreaminess or reverie; that of the third, loss of concentration. A 
mistake in any of these points will prevent, or injure the proper 
formation of, the fourth. 

In the expression which will be used in Chapter XV: “Enflame 
thyself”, etc., only the first stage is specified; but if that is properly 
done the other stages will follow as if by necessity. So far is it 
written concerning the formula of Tetragrammaton. 

I. The formula of Tetragrammaton, as ordinarily understood, ending 
with the appearance of the daughter, is indeed a dégradation. 

23 — 


The Formula of Alhim, and that of Alim. 

A LH IM (Elohim) is the exoteric word for Gods. 1 It is the 
masculine plural of a féminine noun, but its nature is principally 
féminine. 2 It is a perfect hieroglyph of the number 5. This 
should be studied in “A Note on Genesis” (Equinox LU). 

The Eléments are ail represented, as in Tetragrammaton, but 
there is no development from one into the others. They are, as it 
were, thrown together — untamed, only sympathising by virtue 
of their wild and stormy but elastically resistless energy. The 
Central letter is Hé — the letter of breath — and represents 
Spirit. The first letter Àleph is the natural letter of Air, and the 
Final Mem is the natural letter of Water. Together, Aleph and 
Mem make Am — the mother within whose womb the Cosmos is 
conceived. But Yod is not the natural letter of Fire. Its juxta¬ 
position with Hé sanctifies that fire to the Yod of Tetragrammaton. 
Similarly we find Lamed for Earth, where we should expect Tau 
— in order to emphasize the influence of Venus, who rules Libra. 

ALHIMy therefore, represents rather the formula of Consécra¬ 
tion than that of a complété ceremony. It is the breath of 
bénédiction, yet so potent that it can give life to clay and light to 

In consecrating a weapon, Aleph is the whirling force of the 
thunderbolt, the lightning which flameth out of the East even 

1. “Gods” are the Forces of Nature; their “Names” are the Laws 
of Nature. Thus They are eternal, omnipotent, omniprésent and so on; 
and thus their “Wills” are immutable and absolute. 

• 2. It represents Sakti, or Teh; femininity always means form, mani¬ 

festation. The masculine Siva, or Tao, is always a concealed force. 


into the West. This is the gift of the wielding of the thunderbolt 
of Zeus or Indra, the God of Air. Lamed is the Ox-goad, the 
driving force; and it is also the Balance, representing the truth 
and love of the Magician. It is the loving care which he bestows 
upon perfecting his instruments, and the équilibration of that fierce 
force which initiâtes the ceremony \ 

Yod is the créative energy — the procreative power ; and yet 
Yod is the solitude and silence of the hermitage into which the 
Magician has shut himself. Mem is the letter of Water, and it is 
the Mem final, whose long fiat lines suggest the Sea at peace □ ; 
not the ordinary (initial and médial) Mem whose hieroglyph is 
a wave 2 And then, in the Centre of ail, broods Spirit, which 
combines the mildness of the Lamb with the horns of the Ram, 
and is the letter of Bacchus or “Christ”. 8 

After the magician has created his instrument, and balanced it 
truly, and filled it with the lightnings of his Will, then is the 
weapon laid away to rest; and in this Silence, a true Consécra¬ 
tion cornes. 

The Formula of Alim 

It is extremely interesting to contrast with the above the for¬ 
mula of the elemental Gods deprived of the créative spirit. One 

1. The letters Aleph and Lamed are infinitely important in this Aeon 
of Horus; they are indeed the Key of the Book of the Law. No more can 
be said in this place that that Aleph is Harpocrates, Bacchus Diphues, the 
Holy Ghost, the “Pure Fool” or Innocent Babe who is also the Wandering 
Singer who imprégnâtes the King’s Daughter with Himself as Her Child; 
Lamed is the King’s Daughter, satisfied by Him, holding His “Sword and 
Balances” in her lap. These weapons are the Judge, armed with power 
to execute His Will, and Two Witnesses “in whom shall every Truth be 
established” in accordance with whose testimony he gives judgment. 

2. In the symbolism above outlined, Yod is the Mercurial “Virgin 
Word”, the Spermatozoon concealing its light under a cloke; and Mem 
is the amniotic fluid, the flood wherein is the Life-bearing Ark. See A. 
Crowley “The Ship”, Equinox I, X. 

3. The letter Hé is the formula of Nuith, which makes possible the 
process described in the previous notes. But it is not permissible here to 
explain fully the exact matter or manner of this adjustment. I hâve 
preferred the exoteric attributions, which are sufficiently informative for 
the beginner. 


might suppose that, as ALIM is the masculine plural of the 
masculine noun AL, its formula wouîd be more virile than that 
of ALHIM, which is the masculine plural of the féminine noun 
ALH. A moments investigation is sufficient to dissipate the 
illusion. The Word masculine has no meaning except in relation 
to some féminine corrélative. 

The word ALIM may in fact be considered as neuter. By a 
rather absurd convention, neuter objects are treated as féminine 
on account of their superficial resemblance in passivity and 
inertness with the unfertilized female. But the female produces 
life by the intervention of the male, while the neuter does so 
only when impregnated by Spirit. Thus we find the féminine 
AM A becoming AIMA 1 through the operation of the phallic 
Yod, while ALIM, the congress of dead éléments, only fructifies 
by the brooding of Spirit. 

This being so, how can we describe ALIM as containing a 
Magical formula ? Inquiry discloses the fact that this formula is 
of a very spécial kind. 

The word adds up to 81, which is a number of the moon. It 
is thus the formula of witchcraft, which is under Hecate 2 . It is 
only the romantic mediaeval perversion of science that represents 
young women as partaking in witchcraft, which is, properly 
speaking, restricted to the use of such women as are no longer 
women in the Magical sense of the word, because they are no 
longer capable of corresponding to the formula of the male, and 
are therefore neuter rather than féminine. It is for this reason 
that their method has always been referred to the moon, in that 
sense of the term in which she appears, not as the féminine corré¬ 
lative of the sun, but as the burnt-out, dead, airless satellite of 

No true Magical operation can be performed by the formula 

of ALIM. Ail the works of witchcraft are illusory; and 
their apparent effects dépend on the idea that it is possible 
to aiter things by the mere rearrangement of them. One 

1. AMA is 42, the number of sterility; AIMA, 52, that of fertility, 
of BN, the SON. 

2. See A. Crowley “Orpheus" for an Invocation of this Goddess. 


must not rely upon the false analogy of the Xylenes to rebut this 
argument. It is quite true that geometrical isomers act in différent 
manners towards the substances to which they are brought into 
relation. And it is of course necessary sometimes to rearrange the 
éléments of a molécule before that molécule can form either the 
masculine or the féminine element in a true Magical combination 
with some other molécule. 

It is therefore occasionally inévitable for a Magician to re- 
organize the structure of certain éléments before proceeding to 
his operation proper. Although such work is technically witch- 
craft, it must not be regarded as undesirable on that ground, for 
ail operations which do not transmute matter fall strictly speaking 
under this heading. 

The real objection to this formula is not inhérent in its own 
nature. Witchcraft consists in treating it as the exclusive préoc¬ 
cupation of Magick, and especially in denying to the Holy Spirit 
his right to indwell His Temple. 1 

I. The initiate of the XI 0 of O. T. O. will remark that there is a 
totaliy different formula of ALIM, complementary with that here discussed. 
8 l may be regarded as a number of Yesod rather than of Luna. The actual 
meaning of the word may be taken as indicating the formula. Aleph may 
be referred to Harpocrates, with allusion to the well-known poem of 
Catullus. Lamed may imply the exaltation of Saturn, and suggest the 
Three of Swords in a particular manner. Yod will then recall Hermes, 
and Mem the Hanged Man. We hâve thus a Tetragrammaton which 
contains no féminine component. The initial Force is here the Holy 
Spirit and its vehicle or weapon the “Sword and Balances . Justice is 
then done upon the Mercurial “Virgin”, with the resuit that the Man 
is “Hanged” or extended, and is slain in this manner. Such an operation 
makes création impossible — as in the former case; but here there is no 
question of re-arrangement; the Creative force is employed deliberately for 
destruction, and is entirely absorbed in its own sphere (or cylinder, on 
Einstein’s équations) of action. This Work is to be regarded as Holiness 
to the Lord”. The Hebrews, in fact, conferred the title of Qadosh 
(holy) upon its adepts. Its effect is to consecrate the Magicians who 
perforai it in a very spécial wav. We may take note also of the correspond¬ 
ance of Nine with Teth, XI, Léo, and the Serpent. The great merits 
of this formula are that it avoids contact with the inferior planes, that 
it is self-sufhcient, that it involves no responsibilities, and that it leaves 
its masters not only stronger in themselves, but wholly free to fulfil their 
essential Natures. Its abuse is an abomination. 



The Formula of I.A.O. 

This formula is the principal and most characteristic formula 
of Osiris, of the Rédemption of Mankind. I is Isis, Nature, 
ruined by A , Apophis the Destroyer, and restored to life by the 
Redeemer Osiris. 1 The sanie idea is expressed by the Rosicrucian 
formula of the Trinity: 

Ex Deo nas ci mur. 

In Je su morimur . 

Per Sfiritum Sanctum reviviscimus . 

This is also identical with the Word Lux L.V.X., which is 
formed by the arrns of a cross. It is this formula which is implied 
in those ancient and modem monuments in which the phallus is 
worshipped as the Saviour of the World. 

The doctrine of résurrection as vulgarly understood is false and 
absurd. It is not even “Scriptural”. St. Paul does not identify 
the glorified body which rises with the mortal body which dies. 
On the contrary, he repeatedly insists on the distinction. 

The same is true of a magical ceremony. The magician who is 
destroyed by absorption in the Godhead is really destroyed. The 

I. There is a quite different formula in which I is the Father, O the 
Mother, A the child — and yet another, in which I. A. O. are ail fathers 
of different kir.ds balanced by H. H. H., 3 Mothers, to complété the 
Universe. In a third, the true formula of the Beast 666, I and O are 
îhe opposites which form the field for the operation of A. But this is a 
higher matter unsuited for this eîementary handbook. See, however, 
Liber Samekh, Point II, Section J. 


misérable mortal automaton remains in the Circle. It is of no 
more conséquence to Him than the dust of the floor. 1 

But before entering into the details of LA.O. as a magick 
formula it should be remarked that it is essentially the formula 
of Yoga or méditation; in fact, of elementary mysticism in ail its 

In beginning a méditation practice, there is always 2 a 
quiet pleasure, a gentle natural growth; one takes a lively 
interest in the work; it seems easy; one is quite pleased to hâve 
started. This stage represents Isis. Sooner or later it is suc- 
ceeded by dépréssion -— the Dark Night of the Soûl, an infinité 
weariness and détestation of the work. The simplest and easiest 
acts become almost impossible to perform. Such impotence fills 
the mind with appréhension and despair. The intensity of this 
loathing can hardly be understood by any person who has not 
experienced it. This is the period of Apophis. 

It is followed by the arising not of Isis, but of Osiris. The 
ancient condition is not restored, but a new and superior 
condition is created, a condition only rendered possible by the 
process of death. 

The Alchemists themselves taught this same truth. The first 
matter of the work was base and primitive, though “natural”. 
After passing through various stages the “black dragon” appeared; 
but from this arose the pure and perfect gold. 

Even in the legend of Prometheus we find an identical formula 
concealed; and a similar remark applies to those of Jésus Christ, 
and of many other mythical god-men worshipped in different 

countries. 3 

A magical ceremony constructed on this formula is thus in close 
essential harmony with the natural mystic process. We find it the 

1. It is, for ail that, His instrument, acquired by Him as an astrono- 
mer buys a telescope. See Liber Aleph, for a full explanation of the 
objects attained by the stratagem of incarnation; also Part IV of this 

Book 4. 

2. If not, one is not working properly. 

3. See J. G. Frazer, “The Golden Bough:” J. M. Robertson “Pagan 
Christs;” A. Crowley “Jésus,” etc., etc. 

29 — 

basis of many important initiations, notably the Third degree in 
Masonry, and the 5®— 6 ° ceremony of the G.D. described in 
Equinox I, III. A cérémonial self-initiation may be constructed 
with advantage on this formula. The essence of it consists in 
robing yourself as a king, then stripping and slaying vourself, and 
rising from that death to the Knowledge and Conversation of the 
Holy Guardian Angel \ There is an etymological identitv 
between Tetragrammaton and I A 0 9 but the m agi cal formulæ are 
entirely different, as the descriptions here given hâve schewn. 

Professor William James, in his “Varieties of Religious 
Expérience”, has well classified religion as the <£ once~born” and 
the “twice-born”; but the religion now proclaimed in Liber Legis 
harmonizes these by transcending them. There is no attempt to 
get rid of death by denying it, as among the once-born; nor to 
accept death as the gâte of a new life, as among the twice-born. 
With the A.*. A.*, life and death are equally incidents in a career, 
very much like day and night in the history of a planet. But, to 
pursue the simile, we regard this planet from afar. A Brother 
of A.*. A.*, looks at (what another person would call) “him- 
self”, as one — or, rallier, sonie — among a group of 
phenomena. He is that “nothing” whose consciousness is 
in one sense the universe considered as a single phenomenon 
in time and space, and in another sense is the négation of 
that consciousness. The body and mind of the man are only 
important (if at ail) as the telescope of the astronomer to him. 
If the telescope were destroyed it would make no appréciable 
différence to the Universe which that telescope reveals. 

It will now be understood that this formula of I A O is a 
formula of Tiphareth. The magician who employa it is conscious 
of himself as a man liable to suffering, and anxious to transcend 
that state by becoming one with God. It will appear to him as 
the Suprême Ritual, as the final stepj but, as has already been 

I. This formula, although now superseded by that of HORUS, the 
Crowned and Conquering Child, remains valid for those who hâve not 
yet assimilated the point of view of the Law of Thelema. But see 
Appendix, Liber SAMEKH. Compare also “The Book of the Spirit of 
the Living Gods,” where there is a ritual given in extenso on slightly 
different lines: Equinox I, III, pages 269-272. 

— 30 

pointée! out, it is but a preliminary. For the normal man to-day, 
however, it represents considérable attainment; and there is a 
much earlier formula whose investigation will occupy Chapter VI. 

The Master Therion, in the Seventeenth year of the Aeon, 
has reconstructed the Word I A O to satisfy the new conditions 
of Magick imposed by progress. The Word of the Law being 
Thelema, whose number is 93, this number should be the canon 
of a corresponding Mass. Accordingly, he Has expanded I A O 
by treating the O as an Ayin, and then adding Vau as prefix and 
affix. The full Word is then 


whose number is 93. We may analyse this new Word in detail 
and demonstrate that it is a proper hieroglyph of the Ritual of 
Self-Initiation in this Aeon of Horus. For the correspondence in 
the following note, see Liber 777. The principal points are 

— 3i 









(Tarot Trump) 




in Nature 


The Hiero- 


Vau (a nail) 


Taurus (An 

The Sun. The son in Te- 

pliant. (Osi- 

Englîsh V, 

earthy sign 

tragrammaton. (See Cap. 

ris throned 

W, or vo- 

r u 1 e d by 

III). The Pentagram 

& crowned, 

wel between 

Venus ; the 

which shows Spirit master 

with Wand. 

0 and U» 

Moon exalt- 

& reconciler of the Four 

ma’ajab and 

ed therein* 



but male.) 

Four Wor~ 

Liberty, i.e. 

The Hexagram which unités 

shippers; the 

free will. 

God and Man. The cons- 

four ele- 

ciousness or Ruach. 


Parzival as the Child in his 

widowed mother’s care : 
Horus, son of Isis and 
the slain Osiris. 

Parzival as King & Priest 

in Montsalvat performing 
the miracle of rédemp¬ 
tion; Horus crowned and 
conquering, taking the 
place of his father. 

Christ-Bacchus in Heaven- 

Olympus saving the 


The Hermit 


Yod (a hand) 


V i r g o (an 

The root of the Alphabet. 

(H e r m e s 

English I 

earthy sign 

The Spermatozoon. The 

with Lamp, 

or Y. 

ruled by 

youth setting out on his 



adventures after receiving 


e x a 1 t e d 

the Wand. Parzival in 

Cloak, and 

therein ; 

the desert. Christ taking 


se x u a'I ly 

refuge in Egypt, and on 


the Mount tempted by the 

Light, i. e. 

Devil. The Unconscious 

of Wisdom, 
the Inmost. 

Will, or Word. 










(Tarot Trurap) 




in Nature 


The Pool 


Aleph (an ox) 


Air (The con- 

The free breath. The 

(The Babe 

English A, 

dit ion of 

Svastika. The Holy Ghost 

in thc Eg£ 

more or 

ail Life, 

The Virgin’s Womb. Par- 

on the Lo- 


the impar- 

zi val as “der reine Thor” 

tus, Bacchus 

tial vehicle. 

who knows nothing. 

D i p h u e s, 

S e. x u a 11 y 

Horus. Christ-Bacchus as 



the innocent babe, pursued 

ed). Life j 

by Herod-Héré. Hercules 

i.e. the or- 

strangling the serpents. 


gan of nos- 

The Unconscious Self not 

sible exprès- 

yet determined in any 



The Devil 


A y i n (a n 



Parzival in Black Armour, 


eye) En- 

(an earthy 

ready to return to Mont- 

throned & 

glish A, or 

sign ruled 

salvat as Redeemer-King: 

adored by 

O more or 

by Saturn; 

Horus corne to fulî 

Male & Fe- 

less : the 

Mars exalt- 

growth. Christ-Bacchus 

male. See 

bleat of a 

ed therein. 

with Calvary-Cross Ki- 

E 1 i p h a s 

goat, A’a. 

S e x u a 11 y 

thairon - Thyrsus. 

Levi’s de- 






Love: i. e. 

the instinct 

to s a t î s f y 

Godhead by 
. . 

unitmg ît 
with the 
Uni verse. 




» ■ . 

A 1 ' . 

IAF varies in significance with successive Aeons. 

33 — 

Aeon of his . Matriarchal Age. The Great Work conceived as 
a straightforward simple affair. 

We find the theory reflected in the customs of Matriarchy. 
Parthenogenesis is supposed to be true. The Virgin (Yod-Virgo) 
contains in herself the Principle of Growth — the epicene Her- 
metic seed. It becornes the Babe in the Egg (A — Harpocrates) 
by virtue of the Spirit (A = Air, impregnating the Mother- 
Vulture) and this becomes the Sun or Son (F = the letter of 
Tiphareth, 6, even when spelt as Oméga, in Coptic. See 777). 

Aeon of Osiris. Patriarchal âge. Two sexes. I conceived as 
the Father-Wand. (Yod in Tetragrammaton). A The Babe 
is pursued by the Dragon, who casts a flood from his mouth to 
swallow it. See Rev. VIL The Dragon is also the Mother — 
the “Evil Mother” of Freud. It iâ Harpocrates, threatened by 
the crocodile in the Nile. We find the symbolism of the Ark, 
the Coffin of Osiris, etc. The Lotus is the Yoni; the Water the 
Amniotic Fluid. In order to live his own life, the child must 
leave the Mother, and overcome the temptation to return to her 
for refuge. Kundry, Armida, Jocasta, Circe, etc., are svmbols 
of this force Which tempts the Hero. He may take her as his 
servant 1 when he has mastered her, so as to heal his father 
(Amfortas), avenge him (Osiris), or pacify him (Jéhovah). But 
in order to grow to manhood, he must cease to dépend on her, 
earning the Lance (Parzival), claiming his arms (Achilles), or 
making his club (Hercules) 2 , and wander in the waterless 
wilderness like Krishna, Jésus, Oedipus, x. t. A. — until the hour 
when, as the “King’s Son” or knight-errant, he must win the 
Princess, and set himself upon a strange throne. Almost ail the 
legends of heroes imply this formula in strikingly similar symbols. 
F. Vau the Sun — Son. He is supposed to be mortal ; but how is 
this shewn? It seems an absolute perversion of truth: the sacred 
symbols hâve no hint of it. This lie is the essence of the Great 
Sorcery. Osirian religion is a Freudian phantasy fashioned of 
man’s dread of death and ignorance of nature. The partheno- 

1. Her sole speech in the last Act is “Dienen: Dienen ”. 

2 . Note that alî these three remain for a time as neuters among 
women, prevenled from living the male life. 

genesis-idea persists, but is now the formula for incarnating 
demi-gods, or divine kings; these must be slain and raised from 
the dead in one way or another. 1 
Aeon of Horus. Two sexes in one person. 

FIAOF: 93, the full formula, recognizing the Sun as the Son 
(Star), as the pre-existent manifested Unit from which ail springs 
and to which ail returns. The Great Work is to make the initial 
FF of Assiah (the world of material illusion) into the final FIF 
of Atziluth, 2 the world of pure reality. 

Spelling the Name in full, FF -f- IFD -f- ALP -f- OIN -f- FI -j~ 
309 = Sh T = XX -f- XI = 31 the secret Key of the Law. 
F is the manifested Star. 

I is the secret Life. Serpent 

— Light . Lamp 

— Love . Wand 

— Liberty . Wings 

— Silence . Cloak 

These symbols are ail shewn in the Atu “The Hermit”. 
They are the powers of the Yod, whose extension is the Vau. 

Yod is the Hand wherewith man does his Will. It is also 
the Virgin ; his essence is inviolate. 

A is the Babe “who has formulated his Father, and made fertile 
his Mother” — Harpocrates, etc., as before; but he develops 

O The exalted “Devil” (also the other secret Eye) by the 
formula of the Initiation of Horus elsewhere described in 
detail. This “Devil” is called Satan or Shaitan, and regarded 
with horror by people who are ignorant of his formula, and, 
imagining themselves to be evil, accuse Nature herself of their 
own phantasmal crime. Satan is Saturn, Set, Abrasax, Adad, 
Adonis, Attis, Adam, Adonai, etc. The most serious charge against 
him is only that he is the Sun in the South. The Ancient Initiâtes, 

1. Ail these ideas may be explained by reference to anthropology. 
But this is not their condemnation, but their justification; for the customs 
and legends of mankind reflect the true nature of the species. 

2. For these spellings see 777. 

dwelling as they did in lands whose blood was the water of thé 
Nile or the Euphrates, connectée! the South with life-withering 
heat ? and cursed that quarter where the solar darts were deadliest. 
Even in the legend of Hiram, it is at high noon that he is stricken 
down and slain. Capricornus is moreover the sign which the Sun 
enters when he reaches his extreme Southern déclination at the 
Winter Solstice, the season of the death of végétation, for the folk 
of the Northern hemisphere. This gave them a second cause for 
cursing the South. A third; the tyranny of hot, dry, poisonous 
windsj the menace of deserts or océans dreadful because mysterious 
and impassable; these also were connected in their minds with the 
South. But to us, aw^are of astronomical facts, this antagonism to 
the South is a silly superstition which the accidents of their local 
conditions suggested to our animistic ancestors. We see no enmitv 
between Right and Left, Up and Down, and similar pairs of 
opposites. These antithèses are real only as a statement of 
relation; they are the conventions of an arbitrary device for 
representing our icleas in a pluralistic symbolism based on duality. 
“Good” must be defined in terms of human ideals and instincts. 
“East” has no meaning except with reference to the earth’s internai 
aff airs ; as an absolute direction in space it changes a degree every 
four minutes. “Up” is the same for no two men, unless one 
chance to be in the line joining the other with the centre of the 
earth. “Hard” is the private opinion of our muscles. “True” is 
an utterly unintelligible epithet which has proved refractory to 
the analysis of our ablest philosophers. 

We hâve therefore no scruple in restoring the “devil-worship” 
of such ideas as those which the laws of sound, and the phenomena 
of speech and hearing, compel us to connect with the group of 
“Gods” whose names are based upon ShT or D, vocalized by the 
free breath A. For these Names imply the qualifies of courage, 
frankness, energy, pride, power and triumph; they are the words 
which express the créative and paternal will. 

Thus “the Devil” is Capricornus, the Goat who leaps upon 
the loftiest mountains, the Godhead which, if it become manifest 
in man, makes him Aegipan, the Ail. 

The Sun enters this sign when he turns to renew the year in 
the North. He is also the vowel O, proper to roar, to boom, and 


to command, being a forcible breath controlled by the firm circle 
of the mouth. 

He is the Open Eye of the exalted Sun, before whom ail 
shadows flee away: also that Secret Eye which makes an image 
of its God, the Light, and gives it power to utter oracles, 
enlightening the mind. 

Thus, he is Man made God, exalted, eager; he has corne 
consciously to his full stature, and so is ready to set out on his 
journey to redeem the world. But he may not appear in this true 
form; the Vision of Pan would drive men mad with fear. He must 
conceal Himself in his original guise. 

He therefore becomes apparently the man that he was at the 
beginning; he lives the life of a man; indeed, he is wholly man. 
But his initiation has made him master of the Event by giving him 
the understanding that whatever happens to him is the execution 
of his true will. Thus the last stage of his initiation is expressed 
in our formula as the final: 

F — The sériés of transformations has not affected his identity; 
but it has explained him to himself. Similarly, Copper is still 
Copper after Cu 4-0 = CuO : -h H 2 S0 4 = CuS.Oi^O): 
-h K 2 S = CuS(K 2 S0 4 ) l 4- blowpipe and reducing agent 

= Cu(S). 

It is the same copper; but we hâve learnt some of its properties. 
We observe especially that it is indestructible, inviolably itself 
throughout ail its adventures, and in ail its disguises. We see 
moreover that it can only make use of its powers, fulfil the possi¬ 
bilités of its nature, and satisfy its équations, by thus combining 
with its counterparts. Its existence as a separate substance is 
evidence of its subjection to stress; and this is felt as the ache of 
an incompréhensible yearning until it réalisés that every expérience 
is a relief, an expression of itself; and that it cannot be injured by 
aught that may befall it. In the Aeon of Osiris it was indeed' 
realised that Man must die in order to live. But now in the Aeon 
of Horus we know that every event is a death; subject and object 
slay each other in “love under will”; each such death is itself life, 
the means by which one réalisés oneself in a sériés of épisodes. 

The second main point is the completion of the A babe Bacchus 
by the O Pan (Parzival wins the Lance, etc.). 


The first process is to find the I in the V — initiation, purifica¬ 
tion, finding the Secret Root of oneself, the epicene Virgin who is 
io (Malkuth) but spelt in fui! 20 (Jupiter). 

This Yod in the Virgin expands to the Babe in the Egg by 
formulating the Secret Wisdom of Truth of Hermes in the Silence 
of the Fool. He acquires the Eye-Wand, beholding and acting 
and being adored. The Inverted Pentagram — Baphomet — the 
Hermaphrodite fully grown — begets himself on himself as V 

Note that there are now two sexes in one person throughout, so 
that each individual is self-procreative sexually, whereas Isis knew 
only one sex, and Osiris thought the two sexes opposed. Also the 
formula is now Love in ail cases; and the end is the beginning, on 
a higher plane. 

The I is formed from the V by removing its tail, the A by 
balancing 4 Yods, the O by making an inverted triangle of Yods, 
which suggests the formula of Nuit — Hadit — Ra-Hoor-Khuit. 
A is the éléments whirling as a Svastika — the créative Energy in 
equilibrated action. 

3 » 


The Formula of the Néophyte \ 

This formula has for its “first matter” the ordinary man entirely 
ignorant of everything and incapable of anything. He is therefore 
represented as blindfolded and bound. His only aid is his aspira¬ 
tion, represented by the officer who is to lead him into the Temple. 
Before entering, he must be purified and consecrated. Once within 
the Temple, he is required to bind himself by an oath. His 
aspiration is now formulated as Will. He makes the mystic 
circumambulation of the Temple for the reasons to be described in 
the Chapter on “Gesture”. After further purification and consécra¬ 
tion, he is allowed for one moment to see the Lord of the West, 
and gains courage 1 2 to persist. For the third time he is purified and 
consecrated, and he sees the Lord of the East, who holds the balance, 
keeping him in a straight line. In the West he gains energy. In 
the East he is prevented from dissipating the same. So fortified, 
he may be received into the order as a néophyte by the three 
principal officers, thus uniting the Cross with the Triangle. He 
may then be placed between the pillars of the Temple, to receive 
the fourth and final consécration. In this position the secrets of the 
grade are communicated to him, and the last of his fetters is 
removed. Ail this is sealed by the sacrament of the Four Eléments. 

It will be seen that the effect of this whole ceremony is to 
endow a thing inert and impotent with balanced motion in 
a given direction. Numerous examples of this formula are given 

1. See the Néophyte Ceremony, Equinox I, II. 

2. Fear is the source of ail false perception. Even Freud had a 
glimpse of this fact. 


in Equinox I, Nos. II and III. It is the formula of the Néophyte 
Ceremony of G.D. It should be employed in the consécration of 
the actual weapons usecl by the magician, and may also be used as 
the first formula of initiation. 

In the book called Z 2 1 (Equinox I, III) are given full details of 
this formula, which cannot be too carefully studied and practised. 
It is unfortunately, the most complex of ail of them. But this is 
the fault of the first matter of the work, which is so muddled that 
many operations are required to unify it. 

i. Those sections dealing with divination and alchemy are the most 
grotesque rubbish in the îatter case, and in the former obscure and 

— 40 


The Formula of the Holy Graal: 


and of certain other Words. 

Also : The Magicai. Memory. 

The Hieroglyph shewn in the Seventh Key of the Tarot (des- 
cribed in the I2th Aethyr, Liber 418, Equinox I, V) is the 
Charioteer of Our Lady Babalon, whose Cup or Graal he bears. 

Now this is an important formula. It is the First of the 
Formulæ, in a sense, for it is the formula of Renunciation. 1 2 It is 
also the Last ! 

This Cup is said to be full of the Blood of the Saints ; that is, 

every “sainC’ or magician must give the last drop of his 
life’s blood to tliat cup. It is the original price paid for magick 
power. And if by magick power we mean the true power, 
the assimilation of ail force with the Ultimate Light, the true 
Bridai of the Rosy Cross, then is that blood the offering of 
Virginity, the sole sacrifice well-pleasing to the Master, the 
sacrifice whose only reward is the pain of child-bearing unto him. 

But “to sell one’s soûl to the devil”, to renounce no matter 
what for an équivalent in personal gain % is hlack magic. 
You are no longer a noble giver of your ail, but a mean huckster. 

1. There is no moral implication here. But to choose A implies to 
refuse not-A: at least, that is so, below the Abyss. 

2. Supfosed personal gain. There is really no person to gain; so 
the whole transaction is a swindle on both sides. 

This formula is, however, a little different in symbolism, since 
it is a Woman whose Cup must be filled. It is rather the sacrifice 
of the Man, who transfers life to his descendants. For a woman 
does not carry in herself the principle of new life, except tem- 
porarily, when it is given her. 

But here the formula implies much more even than this. For it 
is his whole life that the Magus offers to Our Lady. The Cross 
is both Death and Génération, and it is on the Cross that the Rose 
blooms. The full significance of these symbols is so lofty that it is 
hardly fitted for an elementary treatise of this type. One must be 
an Exempt Adept, and hâve become ready to pass on, before one 
can see the symbols even from the lower plane. Only a Master 
of the Temple can fully understand them. 

(However, the reader may study Liber CLVI in Equinox I, VI, 
the I2th and 2nd Aethyrs in Liber 418 in Equinox I, V, and the 
Symbolism of the V° and VI° in O.T.O.) 

Of the préservation of this blood which Our Lady offers 
to the Ancient one, Chaos 1 the All-Father, to revive him, 
and of how his divine Essence fills the Daughter (the soûl of Man) 
and places her upon the Throne of the Mother, fulfilling the 
Economy of the Universe, and thus ultimately rewarding the 
Magician (the Son) ten thousandfold, it would be still more 
improper to speak in this place. So holy a mystery is the Arcanum 
of the Masters of the Temple, that it is here hinted at in order to 
blind the presumptuous who may, unworthy, seek to lift the veil, 
and at the same time to lighten the darkness of such as may be 
requiring only one ray of the Sun in order to spring into life and 


Abrahadabra is a Word to be studied in Equinox I, V., 
a The Temple of Solomon the King”. It represents the Great 
Work complété, and it is therefore an archétype of ail lesser 
magical operations. It is in a way too perfect to be applied in 

1. Chaos is a general name for the totality of the Units of Existence; 
it is thus a name féminine in form. Each unit of Chaos is itself All- 


advance to any of them. But an example of such an operation may 
be studied in Equinox I, VII, “The Temple of Solomon the King”, 
where an invocation of Horus on this formula is given in full. 
Note the réverbération of the ideas one against another. The 
formula of Horus has not yet been so fully worked out in details 
as to justify a treatise upon its exoteric theory and practice; but one 
may say that it is, to the formula of Osiris, what the turbine is to 
the reciprocating engine. 


There are many other sacred words which enshrine formulæ of 
great efficacity in particular operations. 

For example, V.I.T.R.I.O.L gives a certain Regimen of the 
Planets useful in Alchemical work. Ararita is a formula of the 
macrocosm potent in certain very lofty Operations of the Magick 
of the Inmost Light. (See Liber 813.) 

The formula of Thelema may be summarized thus: Q “Babalon 
and The Beast conjoined” — £ unto Nuith (CCXX, 1, 51) — 
A The Work accomplished in Justice — y) the Holy Graal — p. The 
Water therein — a The Babe in the Egg (Harpocrates on the 

That of Agape is as follows: 

Dionysus (Capital A) — The Virgin Earth y — The Babe in the 
Egg (small a — the image of the Father) — The Massacre of the 
Innocents, tz (winepress) — The Draught of Ecstasy, y). 

The student will find it well worth his while to seek out these 
ideas in detail, and develop the technique of their application. 

There is also the Gnostic Name of the Seven Vowels, which gives 
a musical formula most puissant in évocations of the Soûl of Nature. 
There is moreover ABRAXAS; there is XNOUBIS; there is 
MEITHRAS; and indeed it may briefly be stated that every true 
name of God gives the formula of the invocation of that 
God. 1 It would therefore be impossible, even were it désirable, to 
analyse ail such names. The general method of doing so has been 

I. Members of the IV° of the O. T. O . are well aware of a Magick 
Word whose analysis contains ail Truth, human and Divine, a Word 
indeed potent for any group which dares to use it. 


given, and the magician must himself work out his own formula 
for particular cases. 1 


It should also be remarked that every grade bas its peculiar 
magical formula. Thus, the formula of Abrahadabra concerns us, 
as men, principally because each of us represents the pentagram or 
microcosm ; and our équilibration must therefore be with the hexa- 
gram or macrocosm. In other words, 5 0 = 6° is the formula of 
the Solar operation $ but then 6°=5° is the formula of the Martial 
operation, and this reversai of the figures implies a very different 
Work. In the former instance the problem was to dissolve the 
microcosm in the macrocosm 5 but this other problem is to separate 
a particular force from the macrocosm, just as a savage might hew 
out a flint axe from the deposits in a chalk cliff. Similarly, an 
operation of Jupiter will be of the nature of the équilibration of 
him with Venus. Its graphie formula will be 7°=4°, and there 
will be a Word in which the character of this operation is described, 
just as Abrahadabra describes the Operation of the Great Work. 

It may be stated without unfairness, as a rough general principie, 
that the farther from original equality are the two sides of the 
équation, the more difficult is the operation to perform. 

Thus, to take the case of the personal operation symbolized by 
the grades, it is harder to become a Néophyte, i° = io°, than to 
pass from that grade to Zelator, 2° = 9 0 . 

Initiation is, therefore, progressively easier, in a certain sense, 
after the first step is taken. But (especially after the passing of 
Tiphareth) the distance between grade and grade increases as it 
were by a geometrical progression with an enormously high factor, 
which itself progresses. 2 

1. The Holy Qabalah (see Liber D in Eqiiinox I, VIII, Supplément, 
and Liber 777) affords the means of analysis and application required. 
See also Equinox I, V, “The Temple of Solomon The King”. 

2. A suggestion has recently been made that the Hierarchy of the 
Grades should be “destroyed, and replaced by”—a ring System of 13 
grades ail equal. There is, of course, one sense in which every grade is 
a Th in g-in-Itself. But the Hierarchy is only a convenient method 


It is evidently impossible to give details of ail these formulæ. 
Before beginning any operation soever the magician must make a 
thorough Qabalistic study of it so as to work out its theory in 
symmetry of perfection. Preparedness in Magick is as important 
as it is in War. 


It should be profitable to make a somewhat detailed study of 
the strange-looking word AUMGN, for its analysis affords an 
excellent illustration of the principles on which the Practicus may 
construct his own Sacred Words. 

This word has been uttered by the Master Therion himself, 
as a means of declaring his own personal work as the Beast, the 
Logos of the Aeon. To understand it, we must make a preliminary 
considération of the word which it replaces and from which it was 
developed: the word AUM. 

The word AUM is the sacred Hindu mantra which was the 
suprême hieroglyph of Truth, a compendium of the Sacred 
Knowledge. Many volumes hâve been written with regard to 
it j but, for our présent purpose, it will be necessary only to 
explain how it came to serve for the représentation of the principal 
philosophical tenets of the Rishis. 

of classifying observed facts. One is reminded of the Democracy, who, 
on being informed by the Minister of the Interior that the scarcity of 
provisions was due to the Law of Supply and Demand, passed a unanimous 
resolution calling for the immédiate repeal of that iniquitous measure! 

Every person, whatever his grade in the Order, has also a “natural” 
grade appropriate to his intrinsic virtue. He may expect to be “cast out” 
into that grade when he becomes 8° = 3 0 . Thus one man, throughout 
his career, may be essentially of the type of Netzach; another, of Hod. 
In the same way Rembrandt and Raphaël retained their respective points 
of view in ail stages of their art. The practical considération is that some 
aspirants may find it unusually difficult to attain certain grades; or, worse, 
allow their inhérent prédispositions to influence them to neglect anti- 
pathetic, and indulge sympathetic, types of work. They may thus become 
more unbalanced than ever, with disastrous results. Success in one’s 
favourite pursuit is a temptress; whose yields to her wiles limits his own 
growth. True, every Will is partial; but, even so, it can only fulfil itself 
by symmetrical expansion. It must be adjusted to the Universe, or fail of 


Firstly, it represents the complété course of sound. It is pro- 
nounced by forcing the breath from the back of the throat with 
the mouth wide open, through the buccal cavity with the lips so 
shaped as to modify the sound from A to O (or U), to the closed 
lips, when it becomes M. Symbolically, this announces the course 
of Nature as proceeding from free and formless création through 
controlled and formed préservation to the silence of destruction. 
The three sounds are harmonized into one; and thus the Word 
represents the Hindu Trinity of Brahma, Vishnu, and Shiva; and 
the operations in the Universe of their triune energy. It is thus 
the formula of a Manvantara, or period of manifested existence, 
which alternâtes with a Pralaya, during which création is latent. 

Analysed Qabalistically, the Word is found to possess similar 
properties. A is the négative, and also the unity which concentrâtes 
it into a positive form. A is the Holy Spirit who begets God in 
flesh upon the Virgin, according to the formula familial* to students 
of “The Golden Bough”. A is also the “babe in the Egg” thus 
produced. The quality of A is thus bisexual. It is the original 
being — Zeus Arrhenothelus, Bacchus Diphues, or Baphomet. 

U or V is the manifested son himself. Its number is 6. It refers 
therefore, to the dual nature of the Logos as divine and human; 
the interlacing of the upright and averse triangles in the hexagram. 
It is the first number of the Sun, whose last number 1 is 666, “the 
number of a man”. 

The letter M exhibits the termination of this process. It is the 
Hanged Man of the Tarot ; the formation of the individual from 
the absolute is closed by his death. 

We see accordingly how AUM is, on either System, the expres¬ 
sion of a dogma which implies catastrophe in nature. It is cognate 
with the formula of the Slain God. The “résurrection” and 
“ascension” are not implied in it. They are later inventions 
without basis in necessity; they may be described indeed as 
Freudian phantasms conjured up by the fear of facing reality. To 

I. The Sun being 6, a square 6X6 contains 36 squares. We arrange 
the numbers fiom I to 36 in this square, so that each line, file, and 
diagonal adds to the same number. This number is 111 ; the total of ail 
is 666. 


the Hindu, indeed, they are still less respectable. In his view, 
existence is essentially objectionable 1 2 j and his principal concern is 
to invoke Shiva " to destroy the illusion whose thrall is the curse 
of the Manvantara. 

The cardinal révélation of the Great Aeon of Horus is 
that this formula AUM does not represent the facts of 
nature. 1 he point of view is based upon misapprehension of the 
character of existence. It soon became obvious to The Master 
Fherion that AUM was an inadéquate and misleading hieroglyph. 
It stated only part of the truth, and it implied a fundamental 
falsehood. He consequently determined to modify the Word in 
such a manner as to fit it to represent the Arcana unveiled by the 
Aeon of which He had attained to be the Logos. 

The essential task was to emphasize the fact that nature is not 
catastrophic, but proceeds by means of undulations. It might be 
suggested that Manvantara and Pralaya are in reality com- 
plementary curvesj but the Hindu doctrine insists strongly on 
denying continuity to the successive phases. It was nevertheless 
important to avoid disturbing the Trinitarian arrangement of the 
word, as would be done by the addition of other letters. It was 
equally désirable to make it clear that the letter M represents an 
operation which does not actually occur in nature except as the 
withdrawal of phenomena into the absolute; which process, even 
when so understood, is not a true destruction, but, on the contrary, 
the émancipation of anything from the modifications which it had 
mistaken for itself. It occurred to him that the true nature of 
Silence was to permit the uninterrupted vibration of the undulatory 
energy, free from the false conceptions attached to it by the 
Ahamkara or Ego-making faculty, whose assumption that conscious 
individuality constitutes existence led it to consider its own 
apparently catastrophic character as pertaining to the order of 

1. Thelemites agréé that manifested existence implies Imperfection. 
But they understand why Perfection devises this disguise. The Theory 
is developed fully in Liber Aleph, and in Part IV of this Book 4. See 
also Cap V Paragraph on F final of Fiaof. 

2. The Vaishnava theory, superficially opposed to this, turns out on 
analysis to be practically identical. 


The undulatory formula of putréfaction is represented in the 
Qabalah by the letter N, which refers to Scorpio, whose triune 
nature combines the Eagle, Snake and Scorpion. These hiero- 
glyphs themselves indicate the spiritual formulæ of incarnation. 
He was also anxious to use the letter G, another triune formula 
expressive of the aspects of the moon, which further déclarés the 
nature of human existence in the following manner. The moon 
is in itself a dark orb; but an appearance of light is communicatec! 
to it by the surij and it is exactly in this way that successive 
incarnations create the appearance, just as the individual star, 
which every man is, remains itself, irrespective of whether earth 
perceives it or not. 

Now it so happens that the root GN signifies both knowledge 
and génération combined in a single idea, in an absolute form 
independent of personality. The G is a silent letter, as in oür 
word Gnosisj and the sound GN is nasal, suggesting therefore the 
breath of life as opposed to that of speech. Impelled by these 
considérations, the Master Therion proposed to replace the M of 
AUM by a compound letter MGN, symbolizing thereby jthe 
subtle transformation of the apparent silence and death which 
terminâtes the manifested life of Vau by a continuous vibration of 
an impersonal energy of the nature of génération and knowledge, 
the Virgin Moon and the Serpent furthermore operating to 
include in the idea a commémoration of the legend so grossly 
deformed in the Hebrew legend of the Garden of Eden, and its 
even more malignantly debased falsification in that bitterly 
sectarian broadside, the Apocalypse. 

Sound work invariably vindicates itself by furnishing 
confirmatory corollaries not contemplâted by the Qabalist. 
In the présent instance, the Master Therion was delighted to 
remark that his compound letter MGN, constructed on theoretical 
principles with the idea of incorporating the new knowledge of 
the Aeon, had the value of 93 (M = 40, G = 3, N = 50). 93 is 
the number of the word of the Law — T helema — Will, and of 
Agapé -— Love, which indicates the nature of Will. It is further¬ 
more the number of the Word which overcomes death, as members 
of the degree of M.M. of the O.T.O. are well awarej and it is 
also that of the complété formula of existence as expressed in the 


Irue Word of the Néophyte, where existence is taken to import 
that phase of the whole which is the finite resolution of the 
Qabalistic Zéro. 

Finally, the total numération of the Word AUMGN is ioo, 
which, as initiâtes of the Sanctuary of the Gnosis of the O.T.O. 
are taught, expresses the unity under the form of complété mani¬ 
festation by the symbolism of pure number, being Kether by 
Aiq Bkr 1 2 ; also Malkuth multiplied by itself ~, and thus estab- 
lished in the phénoménal universe. But, moreover, this number 
IOO mysteriously indicates the Magical formula of the Universe 
as a reverberatory engine for the extension of Nothingness through 
the device of equilibrated opposites. 3 

It is moreover the value of the letter Qoph, which means “the 
back of the head”, the cerebellum, where the créative or repro¬ 
ductive force is primarily situated. Qoph in the Tarot is “the 
Moon”, a card suggesting illusion, yet shewing counterpartal 
forces operating in darkness, and the Winged Beetle or Midnight 
Sun in his Bark travelling through the Nadir. Its Yetziratic 
attribution is Pisces, symbolic of the positive and négative currents 
of fluidic energy, the male Ichthus or “Pesce” and the female 
Vesica, seeking respectively the anode and kathode. The number 
ioo is therefore a synthetic glyph of the subtle energies employed 
in creating the Illusion, or Reflection of Reality, which we call 
manifested existence. 

The above are the principal considérations in the matter of 
AUMGN. They should suffice to illustrate to the student the 
methods employed in the construction of the hieroglyphics of 
Magick, and to arm him with a mantra of terrifie power by virtue 
whereof he may apprehend the Universe, and control in himself 
its Karmic conséquences. 

i. A method of exegesis in which i — io = 100, 2 — 20 — 200, 


2. I0“= 100. 

3. rp = IOO (‘20 -f* 80). 3 = X = 

s] — = <ï>a)Ao; (by 

49 — 


The M agi cal Memory. 


There is no more important task than the exploration of one’s 
previous incarnations \ As Zoroaster says: “Explore the river of 
the soûl; whence and in what order thou hast corne.” One cannot 
do one’s True Will intelligently unless one knows what it is. 
Liber Thisarb, Equinox I, VII, gives instructions for determining 
this by calculating the résultant of the forces which hâve made 
one what one is. But this practice is confined to one’s présent 

If one were to wake up in a boat on a strange river, it would be 
rash to conclude that the direction of the one reach visible was that 
of the whole stream. It would help very much if one remembered 
the bearings of previous reaches traversed before one’s nap. It 
would further relieve one’s anxiety when one became aware that 
a uniform and constant force was the single déterminant of ail 
the flindings of the stream: gravitation. We could rejoice “that 
even the weariest river winds somewhere safe to sea.” 

Liber Thisarb describes a method of obtaining the Magical 
Memory by learning to remember backwards. But the careful 

I. It has been objected to reincarnation that the population of this 
planet has been increasing rapidly. Where do the new soûls corne from? 
It is not necessary to invent théories about other planets; it is enough to 
say that the earth is passing through a period when human units are being 
built up from the éléments with increased frequency. The evidence for this 
theory springs to the eye: in what other âge was there such puerility, such 
lack of race-experience, such reliance upon incohérent formulas? (Contrast 
the infantile emotionalism and credulity of the average “well-educated” 
Anglo-Saxon with the shrewd common sense of the normal illiterate 
peasant.) A large proportion of mankind to-day is composed of “soûls’ 
who are living the human life for the fîrst time. Note especially the 
incredible spread of congénital homosexuality and other sexual deficiencies 
in many forms. These are the people who hâve not understood, accepted, 
and used even the Formula of Osiris. Kin to them are the ‘once-born’ 
of William James, who are incapable of philosophy, magick, or even 
religion, but seek instinctively a refuge from the horror of contemplating 
Nature, which they do not comprehend, in soothing-syrup affirmations 
such as those of Christian Science, Spiritualism, and ail the sham ‘occult’ 
creeds, as well as the emasculated forms of so-called Christianity. 


practice of Dharana is perhaps more generally useful. As one 
prevents the more accessible thoughts from arising, we strike 
deeper strata — memories of childhood reawaken. Still deeper lies 
a class of thoughts whose origin puzzles us. Sojne of these 
apparently belong to former incarnations. By cultivating these 
departments of one’s mind we can develop them; we become 
expert ; we form an organized cohérence of these originally 
disconnected éléments ; the faculty grows with astonishing rapidity, 
once the knack of the business is mastered. 

It is much easier (for obvious reasons) to acquire the Magical 
Memory when one has been sworn for many lives to reincarnate 
immediately. The great obstacle is the phenomenon called 
Freudian forgetfulness; that is to say, that, though an unpleasant 
event may be recorded faithfully enough by the mechanism of 
the brain, we fail to recall it, or recall it wrong, because it is 
painful. “The Psychopathology of Everyday Life” analyses and 
illustrâtes this phenomenon in detail. Now, the King of Terrors 
being Death, it is hard indeed to look it in the face. Mankind has 
created a host of phantastic masks; people talk of “going to 
heaven”, “passing over”, and so on; banners flaunted from paste- 
board towers of baseless théories. One instinctively flinches from 
remembering one’s last, as one does from imagining one’s next, 
death. 1 The point of view of the initiate helps one immensely. 

As soon as one has passed this Pons Asinorum, the practice 
becomes much easier. It is much less trouble to reach the life 
before the last; familiarity with death breeds contempt for it. 

It is a very great assistance to the beginner if he happens to 
hâve some intellectual grounds for identifying himself with some 
definite person in the immédiate past. A brief account of Aleister 
Crowley’s good fortune in this matter should be instructive. It 
will be seen that the points of contact vary greatly in character. 

i. The date of Eliphas Levi’s death was about six months 
previous to that of Aleister Crowley s birth. The reincarnating 
ego is supposed to take possession of the foetus at about this stage 
of development. 

i. This latter is a very valuable practice to perforai. See Liber 
HHH; also read up the Buddhist méditations on the Ten Impurities. 

— 51 — 

2. Eliphas Levi had a striking personal resemblarice td Aleister 
Growley’s father. This of course merely suggests a certain degree 
of suitability from a physical point of view. 

3. Aleister Crowley wrote a play called “The Fatal Force” at 
a time when he had not read any of Eliphas Levi’s Works. The 
motive of this play is a Magical Operation of a very peculiar kincl 
The formula which Aleister Crowley supposed to be his original 
idea is mentioned by Levi. We hâve not been able to trace it 
anywhere else with such exact correspondent in every dtail. 

4. Aleister Crowley found a certain quarter of Paris incom- 
prehensibly familiar and attractive to him. This was not the 
ordinary phenomenon of the déjà vu, it was chiefly a sense of 
being at home again. He discovered long after that Levi had 
lived in the neighbourhood for many years. 

5. There are many curious similarities between the events of 
Eliphas Levi’s life and that of Aleister Crowley. The intention 
6f the parents that their son should hâve a religious career; the 
inability to make use of very remarkable talents in any regular 
wây; the inexplicable ostracism which afflicted him, and whose 
authors seemed somehow to be ashamed of themselves; the 
events relative to marriage 1 : ail these offer surprisingly close 

6 . The characters of the two men présent subtle identities in 
many points. Both seem to be constantly trying to reconcile 
insuperable antagonisms. Both find it hard to destroy the delusion 
that men’s fixed beliefs and customs may be radically altered by a 
féw friendly explanations. Both show a curious fondness for 
oüt-the-way learning, preferring recondite sources of knowledge 
they adopt eccentric appearances. Both inspire what can only be 
called panic fear in absolute strangers, who can give no reason 
wFatever for a repulsion which sometimes almost amounts to 

I. Levi, on her deliberately abandoning him, withdrew his protection 
from his wife; she lost her beauty and intelligence, and became the prey 
of an aged and hideous pithecoid. Aleister Crowley’s wife insisted upon 
doing her own will, as she defined it; this compelled him to stand aside. 
What happened to Mme. Constant happened to her, although in a more 
violent and disastrous form. 


temporary insanity. The ruling passion in each case is that of 
helping humanity. Both show quixotic disregard of their personal 
prosperity, and even comfort, yet both display love of luxury and 
splendour. Both hâve the pride of Satan. 

7. When Aleister Crowley became Frater OT MH and had to 
write his thesis for the grade of Adeptus Exemptus, he had already 
collected his ideas when Levi s “Clef des Grands Mystères” fell 
ipto his hands. It was remarkable that he, having admired Levi 
for many years, and even begun to suspect the identity, had not 
troubled (although an extravagant buyer of books) to get this 
particular work. He found, to his astonishment, tha^t almost 
everything that he had himself intended to say was there written. 
The resuit of this was that he abandoned writing his original work, 
and instead translated the masterpiece in question. 

8. The style of the two men is strikingly similar in numerous 
subtle and deep-seated ways. The general point of view is almost 
identical. The quality of the irony is the same. Both take a 
perverse pleasure in playing practical jokes on the reader. In 
one point, above ail, the identity is absolute — there is no third 
name in literature which can be put in the same class. The point 
is this: In a single sentence is combined sublimity and enthusiasm 
with sneering bitterness, scepticism, grossness and scorn. It is 
evidently the suprême enjoyment to strike a chord composed of 
as many conflicting éléments as possible. The pleasure seems to 
be derived from gratifying the sense of power, the power to 
compel every possible element of thought to contribute to the 

If the theory of reincarnation were generally accepted, the 
above considérations would make out a strong case. Frater 
Perdurabo was quite convinced in one part of his mind of this 
identity, long before he got any actual memories as such. 1 


• « • * 1 ■ * , . . 

Unless one has a groundwork of this sort to start with, one must 
get back to one’s life as best one can by the methods above indicated. 

1. Long since writing the above, the publication of the biography of 
Eliphas Levi by M. Paul Chacornat has confirmed the hypothesis in 
innumerable striking ways. 


It may be of sortie assistance to give a few characteristics of 
geunine Magical Memory; to mention a few sources of error, and 
to lay down critical mies for the vérification of one’s results. 

The first great danger arises from vanity. One should always 
beware of “remembering” that one was Cleopatra or Shakespeare. 

x4gain, superficial resemblances are usually misleading. 

One of the great tests of the genuineness of any recollection is 
that one remembers the really important things in one’s life, not 
those which mankind commonly classes as such. For instance, 
iUeister Crowley does not remember any of the décisive events in 
the life of Eliphas Levi. He recalls intimate trivialities of 
childhood. He has a vivid recollection of certain spiritual crises; 
in particular, one which was fought out as he paced up and down 
a lonely stretch of road in a fiat and desolate district. He 
remembers ridiculous incidents, such as often happen at suppers 
when the conversation takes a turn such that its gaiety somehow 
strikes to the soûl, and one receives a suprême révélation which is 
yet perfectly inarticulate. He has forgotten his marriage and its 
tragic results *, although the plagiarism which Fate has been shame- 
less enough to perpetrate in his présent life, would naturally, one 
might think, reopen the wound. 

There is a sense which assures us intuitively when we are 
running on a scent breast high. There is an oddness about' the 
memory which is somehow annoying. It gives a feeling of shame 
and guiltiness. There is a tendency to blush. One feels like a 
schoolboy caught red-handed in the act of writing poetry. There 
is the same sort of feeling as one has when one finds a faded photo- 
graph or a lock of hair twenty years old among the rubbish in 
some forgotten cabinet. This feeling is independent of the ques¬ 
tion whether the thing remember was in itself a source of pleasure 
or of pain. Can it be that we resent the idea of our “previoüs 
condition of servitude”? We want to forget the past, however 
good reason we may hâve to be proud of it. It is well known that 
many men are embarrassed in the presence of a monkey. 

i. It is perhaps signifïcant that although the name of the woman has 
been familiar to him since 1898, he has never been able to commit it 
to memory. 


When this “loss of face” does not occur, distrust the accuracy 
of the item which you recall. The only reliable recollections* 
which présent themselves with serenity are invariably connected 
with what men call disasters. Instead of the feeling of being 
caught in the slips, one has that of being missed at the wicket. 
One has the sly satisfaction of having done an outrageously foolish 
thing and got off scot free. When one sees life in perspective, it 
is an immense relief to discover that things like bankruptcy, 
wedlock, and the gallows made no particular différence. They 
were only accidents such as might happen to anybody; they had no 
real bearing on the point at issue. One consequently remembers 
having one’s ears cropped as a lucky escape, while the casual jest of 
a drunken skeinsmate in an all-night café stings one with the 
shame of the parvenu to whom a poli te stranger has unsuspectingly 
mentioned “Mine Uncle”. 

The testimony of intuitions is, however, strictly subjective, and 
shrieks for collateral security. It would be a great error to ask 
too much. In conséquence of the peculiar character of the recol¬ 
lections which are under the microscope, anything in the shape of 
gross confirmation almost présumés per jury. A pathologist would 
arouse suspicion if he said that his bacilli had arranged themselves 
on the slide so as to spell Staphylococcus. We distrust an arrange¬ 
ment of flowers which tells us that “Life is worth living in 
Detroit, Michigan”. Suppose that Aleister Crowley remembers 
that he was Sir Edward Kelly. It does not follow that he will be 
able to give us details of Cracow in the time of James I of» 
England. Material events are the words of an arbitrary languagej 
the symbols of a cipher previously agreed on. What happened to 
Kelly in Cracow may hâve meant something to him, but there is 
no reason to présumé that it has any meaning for his successor. 

There is an obvious line of criticism about any recollection. It 
must not clash with ascertained facts. F or example one cannot 
hâve two lives which overlap, unless there is reason to suppose 
that the earlier died spiritually before his body ceased to breathe. 
This might happen in certain cases, such as insanity. 

It is not conclusive against a previous incarnation that the 
présent should be inferior to the past. One’s life may represent 
the full possibilities of a certain partial Karma. One may hâve 


devoted one’s incarnation to discharging the liabilities of one part 
of one’s previous character. For instance, one might devote a 
lifetime to settling the bill run up b y Napoléon for causing un- 
necessary suffering, with the object of starting afresh, clear of 
debt, in a life devoted to reaping the reward of the Corsican’s 
invaluable services to the race. 

The Master Therion, in fact, rernembers several incarnations 
of almost uncompensated wretchedness, anguish and humiliation, 
voluntarily undertaken so that he might résumé his work un- 
hampered by spiritual creditors. 

These are the stigmata. Memory is hall-marked by its corre- 
spondence with the facts actually observed in the présent. This 
correspondence may be of two kinds. It is rare (and it is unimpor- 
tant for the reasons stated above) that one s memory should be 
confirmed by what may be called, contemptuously, external 
evidence. It was indeed a reliable contribution to psychology to 
remark that an evil and adulterous génération sought for a sign. 

(Even so, the permanent value of the observation is to trace the 
genealogy of the Pharisee — from Caiaphas to the modem 

Signs mislead, from “Painless Dentistry” upwards. The fact 
that anything is intelligible proves that it is addressed to the wrong 
quarter, because the very existence of language présupposés 
impotence to communicate directly. When Walter Raleigh flung 
his cloak upon the muddy road, he merely expressed, in a cipher 
contrived by a combination of circumstances, his otherwise inex- 
pressible wish to get on good terms with Queen Elizabeth. The 
significance of his action was determined by the concourse of 
circumstances. The reality can hâve no reason for reproducing 
itself exclusively in that especial form. It can hâve no reason for 
remembering that so extravagant a ritual happened to be necessary 
to worship. Therefore, however well a man might remember his 
incarnation as Julius Caesar, there is no necessity for his 
representing his power to set ail upon the hazard of a die by 
imagining the Rubicon. Any spiritual State can be symbolized 
by an infinité variety of actions in an infinité variety of circum¬ 
stances. One should recollect only those events which happen to 

56 — 

be immediately linked with one’s peculiar tendencies to imagine 
one thing rather than another. 1 

Genuine recollections almost invariably explain oneself to 
oneself. Suppose, for example, that you feel an instinctive aversion 
to some particular kind of wine. Try as you will, you can find 
no reason for your idiosyncrasy. Suppose, then, that when you 
explore some previous incarnation, you remember that you died 
by a poison administered in a wine of that character, your aversion 
is explained by the proverb, a A burnt. child dreads the fire.” It 
may be objected that in such a case your libido has created a 
phantasm of itself in the manner which Freud has explained. 
The criticism is just, but its value is reduced if it should happen 
that you were not aware of its existence until your Magical 
Memory attracted your attention to it. In fact, the essence of the 
test consists in this: that your memory notifies you of something 
which is the logical conclusion of the prémisses postulated by the 

As an example, we may cite certain memories of the Master 
Therion. He followed a train of thought which led him to 
remember his life as a Roman named Marius de Aquila. It would 
be straining probability to présumé a connection between (a) this 
hieroglyphically recorded mode of self-analysis and (J 3 ) ordinary 
introspection conducted on principles intelligible to himself. He 
remembers directly various people and various events connected 
with this incarnation ; and they are in themselves to ail appearance 
actual. There is no particular reason why they, rather than any 
others, should hâve entered his sphere. In the act of remembering 
them, they are absolute. He can find no reason for correlating 
them with anything in the présent. But a subséquent examina¬ 
tion of the record shows that the logical resuit of the Work of 
Marius de Aquila did not occur to that romantic reprobate; in 
point of fact, he died before anything could happen. Can we 
suppose that any cause can be baulked of effect? The Universe 
is unanimous in rebuttal. If then the exact effects which might be 
expected to resuit from these causes are manifested in the career 

i. The exception is when some whimsical circumstance ties a knot in 
the corner of one’s mnemonic handkerchief. 


of the Master Therion, it is assuredly the easiest and most reasona- 
ble explanation to assume an identity between the two men. 
Nobodv is shocked to observe that the ambition of Napoléon has 
diminished the average stature of Frenchmen. We Know that 
somehow or other every force must find its fulfilment; and those 
people who hâve grasped the fact that external events are merely 
symptoms of external ideas, cannot find any difficulty in attributing 
the correspondences of the one to the identities of the other. 

Far be it from any apologist for Magick to insist upon the 
objective validity of these concaténations! It would be childish to 
cling to the belief that Marius de Aquila actually existed; it 
matters no more than it matters to the mathematician whether the 
use of the symbol X 22 involves the ‘reality* of 22 dimensions of 
space. The Master Therion does not care a scrap of yesterday’s 
newspaper whether he was Marius de Aquila, or whether there 
ever was such a person, or whether the Universe itself is anything 
more than a nightmare created by his own imprudence in the 
matter of rum and water. His memory of Marius de Aquila, of 
the adventures of that person in Rome and the Black Forest, 
matters nothing, either to him or to anybody else. What matters 
is this: True or false, he has found a symbolic form which has 
enabled him to govern himself to the best advantage. “Quantum 
nobis prodest haec fabula Christi!” The ‘falsity’ of Aesop’s bables 
does not diminish their value to mankind. 

The above réduction of the Magical Memory to a device for 
externalizing one’s interior wisdom need not be regarded as 
sceptical, save only in the last resort. No scientific hypothesis can 
adduce stronger evidence of its validity than the confirmation of 
its prédictions by experimental evidence. The objective can 
always be expressed in subjective symbols if necessary. The cori- 
troversy is ultimately unmeaning. However we interpret the 
evidence, its relative truth dépends in its internai cohérence. We 
may therefore say that any magical recollection is genuine if it 
gives the explanation of our external or internai conditions. 
Anything which throws light upon the Universe, anything which 
reveals us to ourselves, should be welcome in this world of riddles. 

As our record extends into the past, the evidence of its truth is 
cumulative. Every incarnation that we remember must increase 

our compréhension of ourselves as we are. Each accession of 
knowledge must indicate with unmistakable accuracy the solution 
of some enigma which is propounded by the Sphynx of our own 
unknown birth-city, Thebes. The complicated situation in which 
we find ourselves is composed of éléments \ and no element of it 
came out of nothing. Newton’s First Law applies to every 
plane of thought. The theory of évolution is omniform. There 
is a reason for one’s prédisposition to goût, or the shape of one’s 
ear, in the past. The symbolism may change ; the facts do not. 
In one form or another, everything that exists is derived from 
some previous manifestation. Hâve it, if you will, fhat the 
memories of other incarnations are dreamsj but dreams are 
determined by reality just as much as the events of the day. The 
truth is to be apprehended by the correct translation of the 
symbolic language. The last section of the Oath of the Master 
of the Temple is: “I swear to interpret every phenomenon as a 
particular dealing of God with my soûl.” The Magical Memory 
is (in the last analysis) one manner, and, as expérience testifies, one 
of the most important manners, of performing this vow. 



Of Equilibrium, and of the General and Particular 
Method of Préparation of the Furniture of the 
Temple and of the Instruments of Art. 


“Before there was equilibrium, countenance beheld not count¬ 
enance.” 1 So sayeth the holiest of the Books of the ancient 
Qabalah. (Siphra Tzeniutha I. 2.) One countenance here spoken 
of is the Macrocosm, the other the Microcosm. 2 

As said above, the object of any magick ceremony is to unité the 
Macrocosm and the Microcosm. 

It is as in optics; the angles of incidence and reflection are equal. 

You must get your Macrocosm and Microcosm exactly 
balanced, vertically and horizontally, or the images will 
not coincide. 

This equilibrium is affirmed by the magician in arranging the 
Temple. Nothing must be lop-sided. If you hâve anything in 
the North, you must put something equal and opposite to it in the 

South. The importance of this is so great, and the truth of 
it so obvious, that no one with the most médiocre capacity 

1. The full significance of this aphorism is an Arcanum of the grade 
of Ipsissimus. It may, however, be partially apprehended by study of 
Liber Aleph, and the Book of the Law and the Commentaries thereon. 
It explains Existence. 

2. This is the case because we happen ourselves to be Microcosms 
whose Law is “love under will”. But it is aîso Magick for an unit 
which has attained Perfection (in absolute nothingness, 0 °), to become 
“divided for love’s sake, for the chance of union”. 

6 o 

for magick can lolerate any unbalanced object for a moment. 
His instinct instantly revolts. 1 For this reason the weapons, 
altar, circle, and magus are ail carefully proportioned one with 
another. It will not do to hâve a cup like a thimble and a wand 
like a weaver’s beam. 1 2 3 

Again, the arrangement of the weapons on the altar must be 
such that they look balanced. Nor should the magician hâve any 
unbalanced ornament. If he hâve the wand in his right hand, let 
him hâve the Ring " on his left, or let him take the Ankh, or the 
Bell, or the Cup. And however little he move to the right, let 
him balance it by an équivalent movement to the left; or if 
forwards, backwards; and let him correct each idea by 
implying the contradictory contained therein. If he invoke 
Severity, let him recount that Severity is the instrument of 
Mercy; 4 if Stability, let him show the basis of that Stability to be 
constant change, just as the stability of a molécule is secured by 
the momentum of the swift atoms contained in it. 5 

In this way let every idea go forth as a triangle on the base of 
two opposites, making an apex transcending their contradiction in a 
higher harmony. 

It is not safe to use any thought in Magick, unless that 
thought bas been thus equilibrated and destroyed. 

Thus again with the instruments themselves; the Wand must 
be ready to change into a Serpent, the Pantacle into the whirling 
Svastika or Disk of Jove, as if to fulfil the functions of the Sword. 

1. This is becausc the essence of his being a Magician is his intuitive 
appréhension of the fundamental principles of the Universe. His instinct 
is a subconscious assertion of the structural identity of the Macrocosm 
and the Microcosm. Equilibrium is the condition of manifested existence. 

2. See Bagh-i-Muattar, V, par. 2. 

3. The Ring has not been described in Part II of this book, for 
reasons which may be or may not be apparent to the reader. It is the 
Symbol of Nuit, the totality of the possible ways in which he may repo¬ 
sent himself and fulfil himself. 

4. For example, as when Firmness with one’s self or another is the 
truest kindness; or when amputation saves life. 

5. See Liber 418, nth Aethyr. 


The Cross is both the death of the “Saviour” 1 and the Phallic 
symbol of Résurrection. Will itself must be ready to culminate 
in the surrender of that Will: 2 the aspirations arrow that is shot 
against the Holy Dove must transmute itself into the wondering 
Virgin that receives in her womb the quickening of that same Spirit 
of God. 

Any idea that is thus in itself positive and négative, active 
and passive, male and female, is fit to exist above the 
Abyss; any idea not so equilibrated is below the Abyss, 
contains in itself an unmitigated duality or falsehood, and 
is to that extent qliphotic 3 and dangerous. Even an idea like 
“truth” is unsafe unless it is realized that ail Truth is in one sense 
falsehood. For ail Truth is relative ; and if it be supposed 
absolute, will mislead. 4 “The Book of Lies falsely so called” 
(Liber 333) is worthy of close and careful study in this respect. 
The reader should also consult Konx Om Pax, “Introduction”, 
and “Thien Tao” in the same volume. 

Ail this is to be expressed in the words of the ritual itself, and 
symbolised in every act performed. 


It is said in the ancient books of Magick that everything used 
by the Magician must be “virgin”. That is: it must never hâve 
been used by any other person or for any other purpose. The 

1. It is the extension in matter of the Individual Self, the Indivisible 
Point determined by reference to the Four Quarters. This is the formula 
which enables it to express its Secret Self; its dew falling upon the Rose 
is developed into an Eidolon of Itself, in due season. 

2. See Liber LXV and Liber VIL 

3. See The Qabalah for the use of this Word, and study the doctrine 
concerning the Kings of Edom. 

4. See Poincaré for the mathematical proof of this thesis. But 
Spiritual Expérience goes yet deeper, and destroys the Canon of the Law 
of Contradiction. There is an immense amount of work by the Master 
Therion on this subject; it pertains especially to His grade of 9 0 = 2°. 
Such profundities are unsuited to the Student, and may unsettle him 
seriously. It will be best for him to consider (provisionally) Truth in 
the sense in which it is taken by Physical Sicence. 


greatest importance was attached by the Adepts of old to this, and 
it made the task of the Magician no easy one. He wanted a wand; 
and in order to eut and trim it he needed a knife. It was not 
sufficient merely to buy a new knife; he felt that he had to make 
it himself. In order to make the knife, he would require a hundred 
other things, the acquisition of each of which might require a 
hundred more; and so on. This shows the impossibility of 
disentangling one’s self from one’s environment. Even in 
Magick we cannot get on without the Help of others. 1 

There was, however, a further object in this recommendation. 
Ihe more trouble and difficulty your weapon costs, the more 
useful you will find it. “If you want a thing well done, do it 
yourself.” It would be quite useless to take this book to a départ¬ 
aient store, and instruct them to furnish you a Temple according 
to spécification. It is really worth the while of the Student who 
requires a sword to go and dig out iron ore from the earth, to* 
smelt it himself with charcoal that he has himself prepared, to 
forge the weapon with his own hand: and even to take the trouble 
of synthesizing the oil of vitriol with which it is engraved. He 
will hâve learnt a lot of useful things in his attempt to make a 
really virgin sword; he will understand how one thing dépends 
upon another; he will begin to appreciate the meaning of the 
words “the harmony of the Universe”, so often used so stupidly 
and superficially by the ordinary apologist for Nature, and he will 
also perceive the true operation of the law of Karma. 2 

Another notable injunction of the ancient Magick was that 
whatever appertained to the Work should be single. The Wand 
was to be eut with a single stroke of the knife. There must be no 

1. It is, and the fact is still more important, utterly fatal and demora- 
lizing to acquire the habit of reliance on others. The Magician must 
know every detail of his work, and be able and willing to roll up his shirt- 
sleeves and do it, no matter how trivial or menial it may seem. Abra- 
melin (it is true) forbids the Aspirant to perform any tasks of an humilia- 
ting type; but he will never be able to command perfect service unless 
he has expérience of such necessary work, mastered during his early 

2 . In this sense especially: any one thing in volves, and is involved 
in, others apparently altogether alien. 

63 — 

boggling and hacking at things, no clumsiness and no hésitation. 
If you strike a blow at ail, strike with your strength! “Whatsoever 
thy hand findeth to do, do it with ail thy might!” If you are 
going to take up Magick, rnake no compromise. You 
cannot make révolutions with rose-water, or wrestle in a silk hat. 
You will find very soon that you must either iose the hat or stop 
wrestling. Most people do both. They take up the magical 
path with ou t sufficient reflection, without that détermination of 
adamant which made the author of this book exclaim, as he 
took the first oath, “PERDURABO” — “I will endure unto the 
end!” 3 They start on it at a great pace, and then find that their 
boots are covered with mud. Instead of persisting, they go back 
to Piccadilly. Such persons hâve only themselves to thank if the 
very street-boys mock at them. 

Another recommendation was this: buy whatever may be 
necessary without haggling! 

You must not try to strike a proportion between the 
values of incommensurable things. * 2 The least of the 
Magical Instruments is worth infinitely more than ail that 

you possess, or, if you like, than ail that you stupidly suppose 
yourself to possess. Break this rule, and the usual Nemesis of 
the half-hearted awaits you. Not only do you get inferior 
instruments, but you lose in some other way what you thought 
you were so clever to hâve saved. Remember Ananias! 

On the other hand, if you purchase without haggling you 
will find that along with your purchase the vendor has thrown in 

ï. “For, enduring unto the End, at the End was Naught to endure.” 
Liber 333, Cap Z. 

2. However closely the square of any fraction approximates to 2, 

no fraction equals \/2. \J2 is not in the sériés; it is a different kind of 
number altogether. 

3. Observe well that there is never any real équivalence or measurable 
relation between any two things, for each is impregnably Itself. The 
exchange of property is not a mathematically accurate équation. The 
Wand is merely a conventional expression of the Will, just as a word is 
of a thought. It can never be anything else; thus, though the process 
of making it, whether it involves time, money, or labour, is a spiritual 
and moral synthesis, it is not measurable in terms of its éléments. 


the purse of Fortunatus. No matter in what extremity you may 
seem to be, at the last moment your difficulties will be solved. 
For there is no power either of the firmament or of the 
etlier, or of the eartli or under the earth, on dry land or in 
the water, of whirling air or of rushing fire, or any spell or 
scourge of God which is not obedient to the necessity of the 
Magician! That which he has, he has not; but that which he is, 
he is; and that which he will be, he will be. And neither God 
nor Man, nor ail the malice of Choronzon, can either check him, 
or cause him to waver for one instant upon the Path. This 
command and this promise hâve been given by ail the Magi 
without exception. And where this command has been obeyed, 
this promise has been most certainly fulfilled. 


In ail actions the same formulae are applicable. To invoke a 
god, i.e. to raise yourself to that godhead, the process is 

Therefore every magical weapon, and even the furniture of 
the Temple, must be passed through this threefold regimen. The 
details only vary on inessential points. E.g. to préparé the 
magician, he purifies himself by maintaining his chastity 1 and 
abstaining from any défilement. But to do the same with, let us 
say, the Cup, we assure ourselves that the métal has never been 
employed for any other purpose — we smelt virgin ore, and we 
take ail possible pains in refining the métal — it must be chemically 

To sum up this whole matter in a phrase, every article employed 
is treated as if it were a candidate for initiation; but in those parts 
of the ritual in which the candidate is blindfolded, we wrap the 
weapon in a black cloth 2 . The oath which he takes is replaced by 
a “charge” in similar terms. The details of the préparation of 
each weapon should be thought out carefully by the magician. 

1. See The Book of the Law and the Commentaries thereon for the 
true définition of this virtue. 

2 . This refers to the “formula of the Néophyte”. There are alter¬ 


Further, the attitude of the magician to his weapous should 
be tliat of the God to the suppliant who invokes Him. It 
should he the love of the father for his child, the tenderness 
and care of the hridegroom for his bride, and that peculiar 
feeling which the creator of every work of art feeïs for his 

Where this is clearly understood, the magician will find no 
difficulty in observing the proper ritual, not only in the actual 
cérémonial consécration of each weapon, but in the actuai prépara¬ 
tion, a process which should adumbrate this ceremony; e.g., the 
magician will eut the wand from the tree, will strip it of leaves 
and twigs, will remove the bark. He will trim the ends neatly, and 
smooth down the knots: —this is the banishing. 

He will then rub it with the consecrated oil until it becomes 
smooth and glistening and golden. - He will then wrap it in silk 
of the appropriate colour: —this is the Consécration. 

He will then take it, and imagine that it is that hollow tube in 
which Prometheus brought down fire from Heaven, formulating 
to himself the passing of the Holy Influence through it. In this 
and other ways he will perform the initiation; and, this being 
accomplished, he will repeat the whole process in an elaborate 
ceremony. 1 

To take an entirely different case, that of the Circle; the 
magician will synthesize the Vermilion required from Mercury 
and Sulphur which he has himself sublimated. This pure 

I. I hâve omitted to say that the whole subject of Magick is an 
example of Mythopoeia in that particular form called Disease of Lan- 
miage. Thoth, God of Magick, was merely a man who invented writing, 
as his monuments déclaré clearly enough. “Gramarye”, Magick, is.only 
the Greek “Gramma”. So also the old name of a Magical Ritual, 
“Grimoire”, is merely a Grammar. 

It appeared marvellous to the vulgar that men should be able to 
communicate at a distance, and they began to attribute other powers, 
merely invented, to the people who were able to Write. The Wand is 
then nothing but the pen; the Cup, the Inkpot; the Dagger, the knife 
for sharpening the pen; and the disk (Pantacle) is either the papyrus 
roll itself; or the weight which kept it in position, or the sandbox for 
soaking up the ink. And, of course, the “Papyrus of Ani is only the 
Latin for toilet-paper. 

— 66 — 

vermilion he will himself mix with the consecrated oïl, and as he 
uses this paint he will think intently and with dévotion of the 
symbols which he draws. This circle may then be initiated by 
a circumambulation, during which the magician invokes the names 
of God that are on it. 

Any person without sufficient ingenuity to devise proper 
methods of préparation for the other articles required is unlikely 
to make much of a magician; and we shall only waste space if we 
deal in detail with the préparation of each instrument. 

There is a definite instruction in Liber A vel Armorum, in the 
Equinox, Volume I, Number IV, as to the Lamp and the Four 
Elemental Weapons. 

— 6? 


Of Silence and Secrecy : 


The Barbarous names of Evocation 

It is found by expérience (confirming the statement of Zoro- 
aster) that the most potent conjurations are those in an ancient 
and perhaps forgotten language, or even those couched in a corrupt 
and possibly always meaningless jargon. Of these there are several 
main types. The “preliminary invocation” in the “Goetia” consists 
principally of corruptions of Greek and Egyptian names. For 
example, we find “Osorronnophris” for “Asor Un-Nefer”. 1 The 
conjurations given by Dr. Dee (vide Equinox I, VIII) are an a 
language called Angelic, or Enochian. Its source has hnherto 
baffled research, but it is a language and not a jargon, for it 
possesses a structure of its own, and there are traces or grammar 
and syntax. 

However this may be, it works. Even the beginner finds that 
“things happen” when he uses it: and this is an advantage or 
disadvantage ! —shared by no other type of language. The rest 

need skill. This needs Prudence! 

The Egyptian Invocations are much purer, but their meaning 
has not been sufficiently studied by persons magically competent. 
We possess a number of Invocations in Greek of every degree of 
excellence ; in Latin but few, and those of inferioi quality. It will 
be noticed that in every case the conjurations are very sonorous, 

I.. See appendix 4, Liber Samekh; this is an édition of this Invoca¬ 
tion, with an elaborate Rubric, translation, scholia, and instruction. 

68 — 

and there is a certain magical voice in which they should be recited. 
This spécial voice was a natural gift of the Master Therion; but 
it can be easily taught — to the right people. 

Various considérations impelled Him to attempt conjurations 
in the English language. There already existed one example, the 
charm of the witches in Macbeth ; although this was perhaps not 
meant seriously, its effect is indubitable. * 1 

He has found iambic tetrameters enriched with many rimec 
both internai and external very useful. “The Wizard Way” 
(Equinox 1 , 1 ) gives a good idea of the sort of thing. So does 
the Evocation of Bartzabel in Equinox I, IX. There are many 
extant invocations throughout his works, in many kinds of métré, 
of many kinds of being, and for many kinds of purposes. (See 

Other methods of incantation are on record as efficacious. For 
instance Frater I. A., when a child, was told that he could invoke 
the devil by repeating the “Lord’s Prayer” backwards. He went 
into the garden and did so. The Devil appeared., and almost 
scared him out of his life. 

It is therefore not quite certain in what the efficacy of conjura¬ 
tions really lies. The peculiar mental excitement required may 
even be aroused by the perception of the absurdity of the process, 
and the persistence in it, as when once Frater Perdurabo 
(at the end of His magical resources) recited “From Greenland’s 
Icy Mountains”, and obtained His resuit. 1 

It may be conceded in any case that the long strings of 
formidable words which roar and moan through so many 
conjurations hâve a real effect in exalting the consciousness 
of the magician to the proper pitch — that they should do so 
is no more extraordinary than music of any kind should do so. 

Magicians hâve not confined themselves to the use of the 
human voice. The Pan-pipe with its seven stops, corresponding 
to the seven planets, the bull-roarer, the tom-tom, and even the 
violin, hâve ail been used, as well as many others, of which the 

I. A true poet cannot help revealing himself and the truth of things 
in his art, whether he be aware of what he is writing, or no. 

I. See “Eleusis”, A. Crowley, Collected Works, Vol. III Epilogue. 

— 69 

most important is the bell \ though this is used not so much for 
actual conjuration as to mark stages in the ceremony. Of ail 
these the tom-tom will be found to be the most generally useful. 

While on the subject of barbarous names of évocation we 
should not omit the utterance of certain suprême words which 
enshrine (a) the complété formula of the God invoked, or (3 
the whole ceremony. 

Examples of the former kind are Tetragrammaton, I.A.O., and 

An example of the latter kind is the great Word StiBeTTChe- 
PhMeFSHiSS, which is a line drawn on the Tree of Life (Coptic 
attributions) in a certain manner. 1 2 

With ail such words it is of the utmost importance that 
they should never be spoken until the suprême moment, 
and even then they should burst from the magician almost 
despite himself — so great should be his réluctance 3 to 
utter them. In fact, they should be the utterance of the 
God in him at the first onset of the divine possession. So 
uttered, they cannot fail of effect, for they hâve become the effect. 

Every wise magician will hâve constructed (according to the 
principles of the Holy Qabalah) many such words, and he should 
hâve quintessentialised them ail in one Word, which last Word, 
once he has formed it, he should never utter consciously even in 
thought, until perhaps with it he gives up the ghost. Such a 
Word should in fact be so potent that man cannot hear it 
and live. 

1. See Part II. It should be said that in expérience no bell save His 
own Tibetan bell of Electrum Magicum has ever sounded satisfactory 
to the Master Therion. Most bells jar and repel. 

2. It represents the descent of a certain Influnce. See the Evocation 
of Taphtatharath, Equinox I, III. The attributions are given in 777. 
This Word expresses the current Kether - Beth - Binah - Cheth - Geburch - 
Mem - Hod - Shin - Malkuth, the descent from 1 to 10 via the Pillar of 

3. This réluctance is Freudian, due to the power of these words to 
awaken the suppressed subconscious libido. 

— 70 — 

Such a word was indeed the lost Tetragrammaton \ It is said 
that at the utterance of this name the Universe crashes into dis¬ 
solution. Let the Magician eamestly seek this Lost Word, 
for its pronunciation is synonymous with the accomplish- 
ment of the Great Work. 1 2 

In this matter of the efficacity of words there are again two 
formulæ exactly opposite in nature. A word may become potent 
and terrible by virtue of constant répétition. It is in this way 
that most religions gain strength. At first the statement “So 
and so is God” excites no interest. Continue, and you meet 
scora and scepticism: possibly persécution. Continue, and 
the controversy has so far died out that no one troubles to 
contradict your assertion. 

No superstition is so dangerous and so lively as an exploded 
superstition. The newspapers of to-day (written and edited almost 
exclusively by men without a spark of either religion or morality) 
dare not hint that any one disbelieves in the ostensibly prevailing 
cuit j they déploré Atheism — ail but universal in practice and 
implicit in the theory of practically ail intelligent people — as if 
it were the eccentricity of a few negligible or objectionable persons. 
This is the ordinary story of advertisement ; the sham has exactly 
the same chance as the real. Persistence is the only quality 
required for success. 

The opposite formula is that of secrecy. An idea is perpetuated 
because it must never be mentioned. A Freemason never forgets 
the secret words entrusted to him, though these words mean, 
absolutely nothing to him, in the vast majority of cases; the only 
reason for this is that he has been forbidden to mention them, 
although they hâve been published again and again, and are as 
accessible to the profane as to the initiate. 

In such a work of practical Magick as the preaching of a new 

1. The Master Therion has received this Word; it is communicated 
by Him to the proper postulants, at the proper time and place, in the 
proper circumstances. 

2 . Each man has a different Great Work, just as no two points on 
the circumference of a circle are connected with the centre by the same 
radius. The Word will be correspondingly unique. 

7 1 — 

Law, these methods may be advantageously combined ; en the one 
hand infinité frankness and readiness to communicate ail secrets ; 
on the other the sublime and terrible knowledge that ail real 
secrets are incommunicable. 1 

It is, according to tradition, a certain advantage in conjurations 
to employ more than one language. In ail probability the reason 
of this is that any change spurs the flagging attention. A man 
engaged in intense mental labour will frequently stop and walk 
up and down the room — one may suppose for this cause — but 
it is a sign of weakness that this should be necessary. For the; 
beginner in Magick, however, it is permissible 2 to employ any 
device to secure the resuit. 

Conjurations should be recited, not readj 3 4 and the entire 
ceremony should be so perfectly performed that one is hardly 
conscious of any effort of memory. The ceremony should be 
constructed with such logical fatality that a mistake is im¬ 
possible/ The conscious ego of the Magician is to be destroyed 
to be absorbed in that of the God whom he invokes, and the 
process should not interfère with the automaton who is performing 
the ceremony. 

But this ego of which it is here spoken is the true ultimate ego. 
The automaton should possess will, energy, intelligence, reason, 
and resource. This automaton should be the perfect man far more 

1. If this were not the case, individuality wouid not be inviolable. 
No man can communicate even the simplest thought to any other man in 
any full and accurate sense. For that thought is sown in a different soil, 
and cannot produce an identical effect. I cannot put a spot of red upon 
two pictures without altering each in diverse ways. It might hâve little 
effect on a sunset by Turner, but much on a nocturne by Whistler. The 
ïdentity of the two spots as spots wouid thus be fallacious. 

2. This is not to say that it is advisable. O how shameful is human 
weakness! But it does encourage one — it is useless to deny it — to be 
knocked down by a Démon of whose existence one was not really quite 

3. Even this is for the weaker brethren. The really great Magus 
speaks and acts impromptu and extempore. 

4. First-rate poetry is easily memorized because the ideas and the 
musical values correspond to man’s mental and sensory structure. 

— 72 — 

than any other man can be. It is only the divine self within the 
man, a self as far above the possession of will or any other qualities 
whatsoever as the heavens are high above the earth, that should 
reabsorb itself into that illimitable radiance of which it is a spark. 1 

The great difficulty for the single Magician is so to perfect 
himself that these multifarious duties of the Ritual are adequately 
performed. At first he will find that the exaltation destroys 
memory and paralyses muscle. This is an essential difficulty of 
the magical process, and can only be overcome by practice and 
expérience. 2 

In order to aid concentration, and to increase the supply of 
Energy, it has been customary for the Magician to employ assist¬ 
ants or colleagues. It is doubtful whether the obvious advantages 
of this plan compensate the difficulty of procuring suitable 
persons 3 , and the chance of a conflict of will or a misunderstanding 
in the circle itself. On one occasion Frater Perdurabo was 
disobeyed by an assistant ; and had it not been for His promp¬ 
titude in using the physical compulsion of the sword, it is probable 
that the circle would hâve been broken. As it was, the affair 
fortunately terminated in nothing more serious than the destruc¬ 
tion of the culprit. 

However, there is no doubt that an assemblage of persons who 
really are in harmony can much more easily produce an effect 
than a magician working by himself. The psychology of a Revival 
meetings” will be familiar to almost every one, and though such 

1. This is said of the partial or lesser Works of Magick. This is 
an elementary treatise; one cannot discuss higher Works as for example 
those of “The Hermit of Aesopus Island”. 

2. See “The Book of Lies”; there are several chapters on this 
subject. But Right Exaltation should produce spontaneously the proper 
mental and physical reactions. As soon as tho development is secured, 
there will be automatic reflex “justesse”, exactly as in normal aEairs 
mind and body respond with free unconscious rightness to the Will. 

3. The organic development of Magick in the world due to the créative 
Will of the Master Therion makes it with every year that passes easier to 
find scientifically trained co-workers. 


meetings 1 are the foulest and most degraded rituals of black 
magic, the laws of Magick are not thereby suspended. The iaws 
of Magick are the iaws of Nature. 

A singular and world-famous exampie of this is of sufficiently 
recent date to be fresh in the memory of many people now living. 
At a nigger camp meeting in the “United” States of America, 
devotees were worked up to such a pitch of excitement that the 
whole assembly deveioped a furious form of hysteria. The 
comparatively intelligible Cries of “Glory” and “Hallelujah” 
no longer expressed the situation. Somebody screamed out “Ta- 
ra-ra-boom-de-ay! ”, and this was taken up by the whole meeting 
and yelled continuously, until reaction set in. The affair got into 
the papers, and some particularly bright disciple of John Stuart 
Mill, logician and economist, thought that these words, having set 
one set of fools crazy, might do the same to ail the other fools in 
the world. He accordingly wrote a song, and produced the desired 
resuit. This is the most notorious example in recent times of the 
power exerted by a barbarous name of évocation. 

A few words may be useful to reconcile the general notion of 
Causality with that of Magick. How can we be sure that a person 
waving a stick and howling thereby produces thunderstorms ? In 
no other way than that familiar to Science ; we note that whenever 
we put a lighted match to dry gunpowder, an unintelligibly 
arbitrary phenomenon, that of sound, is observedj and so forth. 

We need not dwell upon this point ; but it seems worth while 
to answer one of the objections to the possibility of Magick, 
chosing one which is at first sight of an obviously “fatal” character. 
It is convenient to quote Verbatim from the Diary 2 of a 
distinguished Magician and philosopher. 

“I hâve noticed that the effect of a Magical Work has followed 

1. See, for an account of properly-conducted congregational cérémo¬ 
nial, Equinox I, IX. “Energized Enthusiasm”, and Equinox III. I. Liber 
XV. Ecclesiae Gnosticae Catholicae Canon Missae. The “Revival 
meetings” here in question were deliberate exploitations of religious hysteria. 

2 . In a later entry we read that the diarist has found a similar train 
of argument in “Space, Time, and Gravitation ’, page 5 1 * He was m uch 
encouraged by the confirmation of his thesis in so independent a System 
of thought. 

— 74 

it so closely that it must hâve been started before the time of the 
Work. E. g. I work to night to make X in Paris Write to me. I 
get the letter the next morning, so that it must hâve been written 
before the Work. Does this deny that the Work caused the effect? 

“If I strike a billiard-ball, and it moves, both my will and its 
motion are due to causes long antécédent to the act. I may 
consider both my Work and its reaction as twin effects of the 
eternal Universe. The moved arm and bail are parts of a State 
of the Cosmos which resulted necessarily from its momentarily 
previous State, and so, back for ever. 

“Thus, my Magical Work is only one of the cause-effects 
necessarily concomitant with the cause-effects which set the bail 
in motion. I may therefore regard the act of striking as a cause- 
effect of my original Will to move the bail, though necessarily 
previous to its motion. But the case of magical Work is not quite 
analogous. For my nature is such that I am compelled to perform 
Magick in order to make my will to prevail; so that the cause of 
my doing the Work is also the cause of the balPs motion, and there 
is no reason why one should précédé the other. (Cf. Lewis Carroll , 
where the Red Queen screams before she pricks her finger.) 

“Let me illustrate the theory by an actual example. 

“I Write from Italy to a a man in France and another in Australia 
on the same day, telling them to join me. Both arrive ten days 
later; the first in answer to my letter, which he received, the 
second on “his own initiative”, as it would seem. But I summoned 
him because I wanted him; and I wanted him because he was my 
représentative ; and his intelligence made him résolve to join me 
because it judged rightly that the situation (so far as he knew it) 
was such as to make me desire his presence. 

“The same cause, therefore, which made me Write to him made 
him corne to me; and through it would be improper to say that 
the writing of the letter was the direct cause of his arrivai, it is 
évident that if I had not written I should hâve been different 
from what I actually am, and therefore my relations with him 
would hâve been otherwise than they are. In this sense, therefore, 
the letter and the journey are causally connected. 

“One cannot go farther, and say that in this case I ought to 
Write the letter even if he had arrived before I did so; for it 

75 — 

is part of the whole set of circumstances that I do not use a 
crowbar on an open door. 

“The conclusion is that one should do one’s Will ‘without lust 
of resuit’. If one is working in accordance with the laws of one’s 
own nature, one is doing ‘right’; and no such Wo^k can be 
criticised as ‘useless’, even in cases of the character here discussed. 
So long as one’s Will prevails, there is no cause for complaint. 

“To abandon one’s Magick would shew lack of self-confidence 
in one’s powers, and doubt as to one’s inmost faith in Self and in 
Nature. 1 Of course one changes one’s methods as expérience 
indicates; but there is no need to change them on any such ground 
as the above. 

“Further, the argument here set forth disposes of the need to 
explain the modus operandi of Magick. A successful operation 
does not involve any theory soever, not even that of the existence 
of causality itself. The whole set of phenomena may be con- 
ceived as single. 

“For instance, if I see a star (as it was years ago) I need not 
assume causal relations as existing between it, the earth, and 
myself. The connexion existsj I can predicate nothing beyond 
that. I cannot postulate purpose, or even détermine the manner 
in which the event cornes to be. Similarly, when I do Magick, it is 
in vain to inquire why I so act, or why the desired resuit does or 
does not follow. Nor can I know how the previous and subséquent 
conditions are connected. At most I can describe the consciousness 
which I interpret as a picture of the facts, and make empirical 
generalizations of the superficial aspects of the case. 

“Thus, I hâve my own personal impressions of the act of 
telephoning; but I cannot be aware of what consciousness, electri- 
city, mechanics, sound, etc., actually are in themselves. And 
although I can appeal to expérience to lay down ‘laws’ as to what 

I. i. e. on the ground that one cannot understand how Magick can 
produce the desired effects. For if one possesses the inclination to do 
Magick, it is evidence of a tendency in one’s Nature. Nobody under- 
ftands fully how the mind moves the muscles; but we know that lack of 
confidence on this point means paralysis. “If the Sun and Moon should 
doubt, They’d immediately go out”, as Blake said. Also, as I said 
myself. “Who hath the How is careless of the Why ”. 


conditions accompany the act, I can never be sure that they hâve 
always been, or ever will again be, identical. (In fact, it is certain 
that an event can never occur twice in precisely the same circum- 
stances.) 1 

“Further, my ‘laws’ must always take nearly ail the more 
important éléments of knowledge for granted. I cannot say — 
finally — how an electric current is generated. I cannot be sure 
that some totally unsuspected force is not at work in some entirely 
arbitrary way. For example, it was formerly supposed that 
Hydrogen and Chlorine would unité when an electric spark was 
passed through the mixture ; now we “know J that the presence of a 
minute quantity of aqueous vapour (or some tertium quid) is 
essential to the reaction. We formulated before the days of Ross 
the ‘laws’ of malarial fever, without reference to the mosquitoj 
we might discover one day that the germ is only active when 
certain events are transpiring in some nebula 2 , or when so 
apparently inert a substance as Argon is présent in the air in certain 

“We may therefore admit quite cheerfully that Magick is as 
mysterious as mathematics, as empirical as poetry, as uncertain as 
golf, and as dépendent on the personal équation as Love. 

“That is no reason why we should not study, practice and enjoy 
it • for it is a Science in exactly the same sense as biology; it is no 
less an Art than Sculpture 5 and it is a Sport as much as Moun- 

“Indeed, there seems to be no undue presumption in urging that 
no Science possesses equal possibilities of deep and important 
Knowledge ; 3 that no Art offers such opportunités to the ambi- 

1. If it did so, how could we call it duplex? 

2. The history of the Earth is included in the period of some such 
relation; so that we cannot possibly be sure that we may deny: Malarial 
fever is a function of the présent precession of the Equinoxes”. 

3. Magick is less liable to lead to error than any other Science, 
because its terms are interchangeable, by définition, so that it is based on 
relativity from the start. We run no risk of asserting absolute propo¬ 
sitions. Furthermore we make our measurements in terms of the object 
measured, thus avoiding the absurdity of defining metaphysical ideas by 
mutable standards, (Cf. Eddington “Space, Time, and Gravitation . 

— 77 

tion of the Soûl to express its Truth, in Ecstasy, through Beauty; 
and that no Sport rivais its fascinations of danger and delight, so 
excites, exercises, and tests its devotees to the uttermost, or so 
rewards them by well-being, pride, and the passionate pleasures of 
Personal triumph. 

“Magick takes every thought and act for ifs apparatus; it has 
the Universe for its Library and its Laboratory; ail Nature is its 
Subject; and its Game, free from close seasons and protective 
restrictions, always abounds in infinité variety, being ail that 
exists. * 1 

Prologue.) of being forced to attribute the qualities of human conscious- 
ness to inanimate things (Poincaré, “La mesure du temps”), and of 
asserting that we know anything of the universe in itself, though the 
nature of oui senses and our minds necessanly détermines our observations, 
so that the limit of our knowledge is subjective, just as a thermometer 
can record nothing but its own reaction to one particular type of Energy. 

Magick recognizes frankly (i) that truth is relative, subjective, and 
apparent; (2) that Truth implies Omniscience, which is unattainable by 
mind, being transfînite; just as if one tried to malce an exact map of 
Engiand in England, that map must contain a map of the map, and so 
on, ad infinitum; (3) that logical contradiction is inhérent in reason, 
(Russell,^“Introduction to Mathematical Philosophy”, p. 136; Crowley, 
Eleusis , and elsewhere); (4) that a Continuum requires a Continuum 
to be commensurable with it: (5) that Empiricism is inéluctable, and 
therefore that adjustment is the only possible method of action; and (6) 
that error may be avoided by opposing no résistance to change, and 
registering observed phenomena in their own language. 

1. The elasticity of Magick makes it equal to ail possible kinds of 
environment, and therefore biologically perfect. “Do what thou wilt” 
implies self-adjustment, so that failure cannot occur. One’s true Will 
is necessarily fitted to the whole Universe with the utmost exactitude, 
because each term in the équation a + b+c=0 must be equal and 
opposite to the sum of ail the other terms. No individual can ever be 
aught than himself, or do aught else than his Will, which is his necessary 
relation with his environment, dynamically considered. Ail error is no 
more than an illusion proper to him to dissipate the mirage, and it is a 
general law that the method of accomplishing this operation is to realize, 
and to acquiesce in, the order of the Universe, and to refrain from 
attempting the impossible task of overcoming the inertia of the forces 
which oppose, and therefore are identical with, one’s self. Error in 
thought is therefore failure to understand, and in action to perform 
one s own true Will. F 




This chapter may be divided into the foliowing parts: 

1. Attitudes. 

2. Circumambulations (and similar movements). 

3. Changes of position (This dépends upon the theory of the 
construction of the circle). 

4. The Knocks or Knells. 


Attitudes are of two Kinds: natural and artificial. Of the first 
kind, prostration is the obvious example. It cornes natural to 
man (poor créature!) to throw himself to the ground in the 
presence of the object of his adoration. 1 

Intermediate between this and the purely artificial form of 
gestures cornes a class which dépends on acquired habit. Thus it 
is natural to an European officer to offer his sword in token of 
surrender. A Tibetan would, however, squat, put out his tongue* 
and place his hand behind his right ear. 

Purely artificial gestures comprehend in their class the majority 
of definitely magick signs, though some of these simulate a natural 
action — e.g. the sign of the Rending of the Veil. But the sign 
of Auramoth (see Equinox I, II, Illustration “The Signs of the 
Grades”) merely imitâtes a hieroglyph which has only a remote 
connection with any fact in nature. Ail signs must of course be 
studied with infinité patience, and practised until the connection 

1. The Magician must eschew prostration, or even the “bending of 
the knee in supplication”, as infamous and ignominious, an abdication of 
his sovereignty. 

79 — 

between them and the mental attitude which they represent 
appears necessary. 


The principal movement in the circle is circumambulation. 1 
This has a very definite resuit, but one which is verv difficult to 
describe. An analogy is the dynamo. Circumambulation pro- 
perly performed in combination with the Sign of Horus 
(or “The Enterer”) on passing the East is one of the best 
methods of arousing the macrocosmic force in the Circle. 
It should never be omitted unless there be some spécial reason 
against it. 

A particular tread seems appropriate to it. This tread should 
be light and stealthy, almost furtive, and yet very purposeful. It 
is the pace of the tiger who stalks the deer. 

The number of circumambulations should of course correspond 
to the nature of the ceremony. 

Another important movement is the spiral, of which there are 
two principal forms, one inward, one outward. They can be 
performed in either direction ; and, like the circumambulation, if 
performed deosil 2 they invoke — if widdershins 3 they banish 4 . 
In the spiral the tread is light and tripping, almost 
approximating to a dance : while performing it the magician 
will usually turn on his own axis, either in the same direction as 

1. In Part II of this Book 4 it was assumed that the Magician went 
barefoot. This would imply his intention to make intimate contact with 
his Circle. But he may wear sandals, for the Ankh is a sandal-strap; 
it is borne by the Egyptian Gods to signify their power of Going, that is 
their eternal energy. By shape the Ankh (or Crux Ansata) suggests the 
formula by which this Going is efîected in actual practice. 

2. i. e. 'In the same direction as the hands of a watch move. 

3. i. e. In the opposite direction. 

4. Such, at least, is the traditional interprétation. But there is a 
deeper design which may be expressed through the direction of rotation. 
Certain forces of the most formidable character may be invoked by 
circumambulation Widdershins when it is executed with intent toward 
them, and the initiated technique. Of such forces Typhon is the type, 
and the war of the Titans against the Olympians the legend. (Teitan, 
Titan, has in Greek the numerical value of 666.) 

80 — 

the spiral, or in the opposite direction. Each combination involves 
a different symbolism. 

There is also the dance proper; it has many different forms, 
each God having his spécial dance. One of the easiest and most 
effective dances is the ordinary waltz-step combined with the three 
signs of L.V.X. It is much easier to attain ecstasy in this way than 
is generally supposed. The essence of the process consists in the 
struggle of the Will against giddiness; but this struggle must be 
prolonged and severe, and upon the degree of this the quality and 
intensity of ecstasy atained may dépend. 

With practice, giddiness is altogether conquered; exhaustion 
then takes its place as the enemy of Will. It is through the 
mutual destruction of these antagonisms in the mental and 
moral being of the magician that Samadhi is begotten. 


Good examples of the use of change of position are given in 
the manuscripts Z.i and Z.3; 1 explanatory of the Néophyte 
Ritual of the G. D., where the candidate is taken to various stations 
in the Temple, each station having a symbolic meaning of its own; 
but in pure invocation a better example is given in Liber 831 2 . 

In the construction of a ceremony an important thing to décidé 
is whether you will or will not make such movements. For every 
Circle has its natural symbolism, and even if no use is to be made 
of these facts, one must be careful not to let anything be inhar- 
monious with the natural attributions. 3 For the sensitive aura of 
the magician might be disturbed, and the value of the ceremony 
completely destroyed, by the embarassment caused by the discoverv 
of some such error, just as if a pre-occupied T-totaller found that 
he had strayed into a Temple of the Démon Rum! It is therefore 
impossible to neglect the theory of the Circle. 

1. Equinox I, II, pp. 244-260. 

2. Equinox I, VII, pp. 93 sqq. 

3. The practical necessities of the work are likely to require certain 
movements. One should either exclude this symbolism altogether, or 
else think out everything beforehand, and make it significant. Do not 
let some actions be symbolic and others haphazard. 

— 8l — 

To take a simple example, suppose that, in an Evocation of 
Bartzabel, the planet Mars, whose sphere is Geburah (Severity) 
were situated (actually, in the heavens) opposite to the Square of 
Chesed (Mercy) of the Tau in the Circle, and the triangle placed 
accordingly. It would be improper for the Magus to stand on 
that Square unless using this formula, “I, frora Chesed, rule 
Geburah through the Path of the Lion”; while — taking an 
extreme case -— to stand on the square of Hod (which is naturally 
dominated by Geburah) would be a madness which only a formula 
of the very highest Magick could counteract. 

Certain positions, however, such as Tiphareth *, are so sympa- 
thetic to the Magus himself that he may use them without 
reference to the nature of the spirit, or of the operation; unless 
he requires an exceptionally précisé spirit free of ail extraneous 
éléments, or one whose nature is difficultly compatible with 

To show how these positions may be used in conjunction with 
the spirals, suppose that you are invoking Hathor, Goddess of 
Love, to descend upon the Altar. Standing on the square of 
Netzach you will make your invocation to Her, and then dance an 
inward spiral deosil ending at the foot of the altar, where you 
sink on your knees with your arms raised above the altar as if 
inviting Her embrace. 1 2 3 * 

To conclude, one may add that natural artistic ability, if you 
possess it, forms an excellent guide. Ail Art is Magiek. 

Isadora Duncan has this gift of gesture in a very high degree. 
Let the reader study her dancing; if possible rather in private 
then in public, and learn the superb “unconsciousness” — which 
is magical consciousness — with which she suits the action to the 
melody. 8 T 

There is no more potent means than Art of calling forth 
true Gods to visible appearance. 

1. Tiphareth is hardly “dominated” even by Kether. It is the son 
rather than the servant. 

2. But not “in supplication”. 

3. This passage was written in 1911 e. v. “Wake Duncan with 

thy Knocking? I would thou couldst!” 

82 — 


The knocks or knells are ail of the same character. They 
may be described collectively — the différence between then 
consists only in this, that the instrument with which they are made 
seals them with its own spécial properties. It is of no great 
importance (even so) whether they are made by clapping the 
hands or stamping the feet, by strokes of one of the weapons, or 
by the theoretically appropriate instrument, the bell. It may 
nevertheless be admitted that they become more important in the 
ceremony if the Magician considers it worth while to take up 1 an 
instrument whose single purpose is to produce them. 

Let it first be laid down that a knock asserts a connection between 
the Magician and the object which he strikes. Thus the use of the 
bell, or of the hands, means that the Magician wishes to impress 
the atmosphère of the whole circle with what has been or is about 
to be done. He wishes to formulate his will in Sound, and radiate 
it in every direction ; moreover, to influence that which lives by 
breath in the sense of his purpose, and to summon it to bear 
witness to his Word. The hands are used as symbols of his 
executive power, the bell to represent his consciousness exalted 
into music. To strike with the wand is to utter the fiat of création ; 
the cup vibrâtes with his delight in receiving spiritual wine. A 
blow with the dagger is like the signal for battle. The disk is 
used to express the throwing down of the price of one’s purchase. 
To stamp with the foot is to déclaré one’s mastery of the matter in 
hand. Similarly, any other form of giving knocks has its own 
virtue. From the above examples the intelligent student will hâve 
perceived the method of interpreting each individual case that 
may corne in question. 

As above said, the object struck is the object impressed. Thus, 
a blow upon the altar affirms that he has complied with the laws 
of his operation. To strike the lamp is to summon the Light 
divine. Thus for the rest. 

It must also be observed that many combinations of ideas are 
made possible by this convention. To strike the wand within the 
cup is to apply the Creative will to its proper complément, and so 

i. Any action not purely rhythmical is a disturbance. 

- 83 

erform the Great Work by the formula of Régénération. To 
trike with the hand on the dagger déclarés that one demands 
he use of the dagger as a tocl to extena one’s executive power. 
The reader will recall how Siegfried smote Nothung, the sword 
of Need, upon the lance of Wotan. By the action Wagner, who 
was instructed how to apply magical formulæ by one of the heads 
of our Order, intended his hearers to understand that the reign 
of authority and paternal power had corne to an end 5 that the new 
master of the world was intellect. 

The general object of a knock or a knell is to mark a stage in 
the ceremony. Sasaki Shigetz tells us in his essay on Shinto that 
the Japanese are accustomed to clap their hands four times “to 
drive away evil spirits”. He explains that what really happens is 
that the sudden and sharp impact of the Sound throws the mind 
into an alert activity which enables it to break loose from the 
obsession of its previous mood. It is aroused to apply itself 
aggressively to the ideas which had oppressed it. There is there- 
fore a perfectly rational interprétation of the psychological power 
of the knock. 

In a Magical ceremony the knock is employed for much the 
same purpose. The Magician uses it like the chorus in a Greek 
play. It helps him to make a clean eut, to turn his attention from 
one part of his work to the next. 

So much for the general character of the knock or knell, Even 
this limited point of view offers great opportunities to the 
resourceful Magician. But further possibilities lie to our hand. 
It is not usually désirable to attempt to convey anything except 
emphasis, and possibly mood, by varying the force of the blow. 
It is obvious, moreover, that there is a natural correspondence 
between the hard loud knock of imperious command on the one 
hand, and the soft slurred knock of sympathetic compréhension on 
the other. It is easy to distinguish between the bang of the 
outraged creditor at the front, and the hushed tap of the lover 
at the bedroom, door. Magical theory cannot here add. instruction 
to instinct. 

But a knock need not be single j the possible combinations are 
evidently infinité. We need only discuss the general principles of 
determining what number of strokes will be proper in any case, 

84 - 

and how we may interrupt any sériés so as to express our idea by 
means of structure. 

The general rule is that a single knock has no spécial significance 
as such, because unity is omniform. It represents Kether, which 
is the source of ail things equally without partaking of any quality 
by which we discriminate one thing from another. Continuing on 
these lines, the number of knocks will refer to the Sephira or other 
idea Qabalistically cognate with that number. Thus, 7 knocks 
will intimate Venus, 11 the Great Work, 17 the Trinity of Fathers, 
and 19 the Féminine Principle in its most general sense. 

Analyzing the matter a little further, we remark firstly that a 
battery of too many knocks is confusing, as well as liable to over- 
weight the other parts of the ritual. In practice, 11 is about the 
limit. It is usually not difficult to arrange to cover ail necessary 
ground with that number. 

Secondly, each is so extensive in scope, and includes aspects so 
diverse from a practical standpoint that our danger lies in 
vagueness. A knock should be well definedj its meaning should 
be précisé. The very nature of knocks suggests smartness and 
accuracy. We must therefore devise some means of making the 
sequence significant of the spécial sense which may be appropriate. 
Our only resource is in the use of intervals. 

It is evidently impossible to attain great variety in the smaller 
numbers. But this fact illustrâtes the excellence of our system. 
There is only one way of striking 2 knocks, and this fact agréés 
with the nature of Chokmah; there is only one way of creating. 
We can express only ourselves, although we do so in duplex form. 
But there are three ways of striking 3 knocks, and these 3 ways 
correspond to the threefold manner in which Binah can receive 
the créative idea. There are three possible types of triangle. We 
may understand an idea either as an unity tripartite, as an unity 
dividing itself into a duality, or as a duality harmonized into an 
unity. Any of these methods may be indicated by 3 equal knocks $ 
1 followed, after a pause, by 2; and 2 followed, after a pause, by 1. 

As the nature of the number becomes more complex, the 
possible varieties increase rapidly. There are numerous ways of 
striking 6, each of which is suited to the nature of the several 


aspects of Tiphareth. We may leave the détermination o£ these 
points to the ingenuity of the student. 

The most generally useful and adaptable battery is composed 
o£ il strokes. The principal reasons for this are as follows: 
Firstly> n is the number of Magick in itself. It is therefore 
suitable to ail types of operation. Secondly , it is the sacred number 
par excellence of the new Aeon. As it is written in the Book of 
the Law: “Eleven, as ail their numbers who are of us.” Thirdly , 
it is the number of the letters of the Word ABRAHADABRA, 
which is the Word of the Aeon. The structure of this Word is 
such that it expresses the Great Work, in every one of its aspects. 
Lastly> it is possible thereby to express ail possible spheres of 
operation, whatever their nature. This is effected by making an 
équation between the number of the Sephira and the différence 
between that number and n. For example, 2°=9° is the 
formula of the grade of initiation corresponding to Yesod. Yesod 
represents the instability of air, the sterility of the moonj but 
these qualities are balanced in it by the stability implied in its 
position as the Foundation, and by its function of génération. 
This complex is further equilibrated by identifying it with the 
number 2 of Chokmah, which possesses the airy quality, being the 
Word, and the lunar quali ty, being the reflection of the sun of 
Kether as Yesod is of the sun of Tiphareth. It is the wisdom 
which is the foundation by being création. This entire cycle of 
ideas is expressed in the double formula 2°=9°, 9° =2 ° i 
and any of these ideas may be selected and articulated by a suitable 

We may conclude with a single illustration of how the above 
principles may be put into practice. Let us suppose that the 
Magician contemplâtes an operation for the purpose of helping 
his mind to resist the tendency to wander. This will be a work of 
Yesod. But he must emphasize the stability of that Sephira as 
against the Airy quality which it possesses. His first action will 
be to put the 9 under the protection of the 2; the battery at this 
point will be 1-9-1. But this 9 as it stands is suggestive of the 
changefulness of the moon. It may occur to him to divide this 
into 4 and 5, 4 being the number of fixity, law, and authoritative 
power 5 and 5 that of courage, energy, and triumph of the spirit 

86 — 

over the éléments. He will reflect, moreover, that 4 is symbolic 
of the stability of matter, while 5 expresses the same idca with 
regard to motion. At this stage the battery will appear as 
1-2-5-2-1. After due considération he will probably conclude 
that to split up the central 5 would tend to destroy the simplicity 
of his formula, and décidé to use it as it stands. The possible 
alternative would be to make a single knock the centre of his 
battery as if he appealed to the ultimate immutability of Kether, 
invoking that unity by placing a fourfold knock on either side of 
it. In this case, his battery would be 1-4-1-4-1. He will naturally 
hâve been careful to preserve the balance of each part of the 
battery against the corresponding part. This would be particularly 
necessary in an operation such as we hâve chosen for our example. 

87 - 


Of Our Lady Babalon and of the Beast 
Whereon she Rideth. 

Also concerning Transformations. 


The contents of this section, inasmuch as they concern Our 
Lady, are too important and too sacred to be printed. They are 
only communicated by the Master Therion to chosen pupils in 
private instruction. 


The essential magical work, apart from any particular operation, 
is the proper formation of the Magical Being or Body of Light. 
This process will be discussed at some length in Chapter XVIII. 

We will here assume that the magician has succeeded in 
developing his Body of Light until it is able to go anyy/here and 
do anything. There will, however, be a certain limitation to his 
work, because he has formed his magical body from the fine matter 
of his own element. Therefore, although he may be able to 
penetrate the utmost recesses of the heavens, or conduct vigorous 
combats with the most unpronounceable démons cf the pit, it may 
be impossible for him to do as much as knock a vase from a mantel- 
piece. His magical body is composed of matter too tenuous to 
affect directly the gross matter of which illusions such as tables 
and chairs are made. 1 

I. The one really easy “physical” operation which the Body of Light 
can perform is “Congressus subtilis”. The émanations of the “Body of 
Desire” of the material being whom one visits are, if the visit be agreeabîe, 
so potent that one spontaneously gains substance in the embrace. There 


There has been a good deal of discussion in the past within the 
Colleges of the Holy Ghost, as to whether it would be quite 
legitimate to seek to transcend this limitation. One need not 
présumé to pass judgment. One can leave the decision to the will 
of each magician. 

The Book of the Dead contains many chapters intended 
to enable the magical entity of a man who is dead, and so deprived 
(according to the theory of death then current) of the material 
vehicle for executing his will, to take on the form of certain 
animais, such as a golden hawk or a crocodile, and in such form to 
go about the earth “taking his pleasure among the living.” * 1 As 
a general rule, material was supplied out of which he could 
construct the party of the second part aforesaid, hereinafter 
referred to as the hawk. 

We need not, however, consider this question of death. It may 
often be convenient for the living to go about the world in some 
such incognito. Now, then, conceive of this magical body as 
créative force, seeking manifestation; as a God, seeking 

There are two ways by which this aim may be effected. The 
first method is to build up an appropriate body from its 
éléments. This is, generally speaking, a very hard thing to do, 
because the physical constitution of any material being with much 
power is, or at least should be, the outcome of âges of évolution. 
However, there is a lawful method of producing an homunculus 
which is taught in a certain secret organization, perhaps known to 
some of those who may read this, which could very readily be 
adapted to some such purpose as we are now discussing. 

The second method sounds very easy and amusing. You 
take some organism already existing, which happens to be 
suitable to your purpose. You drive out the magical being 

are many cases on record of Children having been born as the resuit of 
such unions. See the work of De Sinistrari on Incubi and Succubi for a 
discussion of analogous phenomena. 

I. See “The Book of Lies” cap. 44, and The Collected Works of 
Aleister Crowley, Vol. III, pp. 209-210, where occur paraphrased transla¬ 
tions of certain classical Egyptian rituals. 

- 89 

which inhabits il, and take possession. To do this by force 
is neither easy nor justifiable, because the magical being of the 
other was incarnated in accordance with its Will. And “Thou hast 
no right but to do thy Will.” One should hardly strain this 
sentence to make one’s own will include the will to upset somebody 
else’s will! 1 Moreover, it is extremely difficult thus to expatriate 
another magical being ; for though, unless it is a complété 
microcosm like a human being, it cannot be called a star, it is a 
little bit of a star, and a part of the body of Nuit. 

But there is no call for ail this frightfulness. There is no need 
to knock the girl down, unless she refuses to do what you want, 
and she will always comply if you say a few nice things to her. 2 
You can always use the body inhabited by an elemental, 
such as an eagle, hare, wolf, or any convenient animal, by 
making a very simple compact. You take over the res- 
ponsibility for the animal, thus building it up into your 
own magical hierarchy. This represents a tremendous 
gain to the animal. 3 It competely fulfils its ambition by 
an alliance of this extremely intimate sort with a Star. The 
magician, on the other hand, is able to transform and retransform 
himself in a thousand ways by accepting a retinue of such 
adhérents. In this way the projection of the “astral” or Body of 
Light may be made absolutely tangible and practical. At the 
same time, the magician must réalisé that in undertaking 
the Karma of any elemental, he is assuming a very serious 
responsibility• The bond which unités him with that 
elemental is love; and, though it is only a small part of 
the outfit of the magician, it is the whole of the outfit of 
the elemental. He will, therefore, suffer intensely in case of 
any error or misfortune occuring to his protégée. This feeling is 
rather peculiar. It is quite instinctive with the best men. They 

1. Yet it might happen that the Will of the other being was to invite 
the Magician to indwell its instrument. 

2. Bspecially on the subject of the Wand or the Disk. 

3. This is the magical aspect of eating animal food, and its justifica¬ 
tion, or rather the réconciliation of the apparent contradiction between 
the carnivorous and humanitarian éléments in the nature of Homo Safiens. 

— 90 — 

hear of the destruction of a city of a few thousand inhabitants with 
entire callousness, but when they hear of a dog having hurt its 
paw, they feel Weltschmertz acutely. 

It is not necessary to say much more than this concerning trans¬ 
formations. Those to whom the subject naturally appeals will 
readily understand the importance of what has been said. Those 
who are otherwise inclined may reflect that a nod is a good as a 
wink to a blind horse. 

9 * 


Of the Bloody Sacrifice : and Matters Cognate. 

It is necessary for us to consider carefully the problems con- 
necœd with the bloody sacrifice, for this question is indeed 
traditionally important in Magick. Nigh ail ancient Magick 
revolves around this matter. In particular ail the Osirian 
religions — the rites of the Dying God — refer to this, The 
slaying of Osiris and Adonis ; the mutilation of Attis; the cuits 
of Mexico and Peruj the story of Hercules or Melcarth; the 
legends of Dionysus and of Mithra, are ail connected with this 
one idea. In the Hebrew religion we find the same thing 
inculcated. The first ethical lesson in the Bible is that the only 
sacrifice pleasing to the Lord is the sacrifice of bloodj Abel, who 
made this, finding favour with the Lord, while Cain, who offered 
cabbages, was rather naturally considered a cheap sport. The 
idea recurs again and again. We hâve the sacrifice of the Passover, 
following on the story of Abraham s being commanded to sacrifice 
his firstborn son, with the idea of the substitution of animal for 
human life. The annual ceremony of the two goats carries out 
this in perpetuity. And we see again the domination of this idea 
in the romance of Esther, where Haman and Mordecai are the 
two goats or gods; and ultimately in the présentation of the rite 
of Purim in Palestine, where Jésus and Barabbas happened to be 
the Goats in that particular year of which we hear so much, without 
agreement on the date. 

This subject must be studied in the “Golden Bough”, where 
it is most learnedly set forth by Dr. J. G. Frazer. 

Enough has now been said to show that the bloody sacrifice has 
from time immémorial been the most considered part of Magick. 

92 — 

The ethics of the thing appear to hâve concerned no one; nor, to 
tell the truth, need they do so. As St. Paul says, “Without 
shedding of blood there is no remission” ; and who are we to argue 
with St. Paul? But ? after ail that, it is open to any one to hâve 
any opinion that he likes upon the subject, or any other subject, 
thank God! At the same time, it is most necessary to study the 
business, whatever we may be going to do about it; for our ethics 
themselves will naturally dépend upon our theory of the universe. 
If we were quite certain, for example, that everybody went to 
heaven when he died, there could be no serious objection to murder 
or suicide, as it is generally conceded—by those who know 
neither — that earth is not such a pleasant place as heaven. 

However, there is a mystery concealed in this theory of the 
bloody sacrifice which is of great importance to the student, and 
we therefore make no further apology. We should not hâve made 
even this apology for an apology, had it not been for the solicitude 
of a pious young friend of great austerity of character who insisted 
that the part of this chapter which now follows — the part which 
was originally written — might cause us to be misunderstood. 
This must not be. 

The blood is the life. This simple statement is explained by 
the Hindus by saying that the blood is the principal vehicle of 
vital Prana. 1 There is some ground for the belief that there is a 
definite substance 2 , not isolated as yet, whose presence makes ail 

1. Prana or “force” is often used as a generic term for ail kinds 
of subtle energy. The prana of the body is only one of its “vayus”. 
Vayu means air or spirit. The idea is that ail bodily forces are manifesta¬ 
tions of the finer forces of the more real body, this real body being a 
subtle and invisible thing. 

2 . This substance need not be conceived as “material” in the crude 
sense of Victorian science; we now know that such phenomena as the 
rays and émanations of radioactive substances occupy an intermediate 
position. For instance, mass is not, as once supposed, necessarily imper¬ 
méable to mass, and matter itself can be only interpreted in terms of 
motion. So, as to “prana”, one might hypothesize a phenomenon in the 
ether analogous to isomerism. We already know of bodies chemically 
identical whose molecular structure makes one active, another inactive, 
to certain reagents. Metals can be “tired” or even “killed” as to some 
of their properties, without discoverable Chemical change. One can 

— 93 

the différence between live and dead matter. We pass by with 
deserved contempt the pseudo-scientific experiments of American 
charlatans who daim to hâve established that weight is lost at the 
moment of death, and the unsupported statements of alleged 
clairvoyants that they hâve seen the soûl issuing like a vapour 
from the mouth of persons in articulo mortis; but his expériences 
as an explorer hâve convinced the Master Therion that méat loses 
a notable portion of its nutritive value within a very few minutes 
after the death of the animal, and that this loss proceeds with 
ever-diminishing rapidity as time goes on. It is further generally 
conceded that live food, such as oysters, is the most rapidly 
assimilable and most concentrated form of energy. * 1 Laboratory 
experiments in food-values seem to be almost worthless, for 
reasons which we cannot here enter into; the general testimony of 
mankind appears a safer guide. 

It would be unwise to condemn as irrational the practice of those 
savages who tear the heart and liver from an adversary, and 
devour them while yet warm. In any case it was the theory of 

u kill” Steel, and “raise it from the dead”; and flies drowned in ice- 
water can be resuscitated. That it should be impossible to create high 
organic life is scientifically unthinkable, and the Master Therion believes 
it to be a matter of few years indeed before this is done in the laboratory. 
Already we restore the apparently drowned. Why not those dead from 
such causes as syncope? If we understood the ultimate physics and 
chemistry of the brief moment of death we could get hold of the force 
in some way, supply the missing element, reverse the electrical conditions 
or what not. Already we prevent certain kinds of death by supplying 
wants, as in the case of Thyroid. 

I. One can become actually drunk on oysters, by chewing them 
completely. Rigor seems to be a symptom of the loss of what I may call 
the Alpha-energy and makes a sharp break in the curve. The Beta and 
other energies dissipate more slowly. Physiologists should make it their 
hrst duty to measure these phenomena; for their study is evidently a direct 
line of research into the nature of Life. The analogy between the living 
r.nd complex molécules of the Uranium group of inorganic and the 
Protoplasm group of organic éléments is extremely suggestive. The 
faculties of growth, action, self-recuperation, etc., must be ascribed to 
similar properties in both cases; and as we hâve detected, measured and 
partially explained radioactivity, it must be possible to contrive means of 
doing the same for Life. 

94 — 

the ancient Magicians, that any living being is a storehouse 
of energy varying in quantity according to the size and 
health of the animal, and in quality according to its mental 
and moral character. At the death of the animal this energy 
is liberated suddenly. 

The animal should therefore be killed 1 within the Circle, or the 
Triangle, as the case may be. so that its energy cannot escape. An 
animal should be selected whose nature accords with that of the 
ceremony — thus, by sacrificing a female lamb one would not 
obtain any appreciate quantity of the fierce energy useful to a 
Magician who was invoking Mars. In such a case a ram 2 3 would 
be more suitable. And this ram should be virgin — the whole 
potential of its original total energy should not hâve been 
diminished in any way. ;; For the highest spiritual working one 
must accordingly choose that victim which contains the greatest 
and purest force. A male child of perfect innocence and high 
intelligence 4 is the most satisfactory and suitable victim. 

1. It is a mistake to suppose that the victim is injured. On the 
contrary, this is the most blessed and merci fui of ail deaths, for the 
elemental spirit is directly built up into Godhead — the exact goal of its 
efforts through countless incarnations. On the other hand, the practice 
cf torturing animais to death in order to obtain the elemental as a slave 
is indefensible, utterly black magic of the very worst kind, involving as 
it does a metaphysical basis of dualism. There is, however, no objection 
to dualism or black magic when they are properly understood. See the 
account of the Master Therion’s Great Magical Retirement by Lake 
Pasquaney, where He “crucified a toad in the Basilisk abode”. 

2. A wolf would be still better in the case of Mars. See 777 for the 
correspondences between various animais and the “32 Paths” of Nature. 

3. There is also the question of its magical freedom. Sexual 
intercourse créâtes a link between its exponents, and therefore a responsi- 

4. It appears from the Magical Records of Frater Perdurabo that 
He made this particular sacrifice on an average about 150 times every 
year between 1912 e. v. and 1928 e. v. Contrast J. K. Huyman’s “Là- 
Bas”, where a perverted form of Magic of an analogous order is described. 

“It is the sacrifice of oneself spiritually. And the intelligence and 
innocence of that male child are the perfect understanding of the Magician, 
his one aim, without lust of resuit. And male he must be, because what 


For évocations it would be more convenient to place the blood 
of the victim in the Triangle — the idea being that the spirit might 
obtain from the blood this subtle but physical substance which was 
the quintessence of its life in such a manner as to enable it to take 
on a visible and tangible shape. * 1 

Those magiciens wiio object to the use of blood bave 
endeavored to replace it with incense. For such a purpose the 
incense of Abramelin may be burnt in large quantities. Dittany 
of Crete is also a valuable medium. Both these incenses are very 
catholic in their nature, and suitable for almost any materialization. 

But the bloody sacrifice, though more dangerous, is 
more efficacious; and for nearly ail purposes human sacrifice is 
the best. The truly great Magician will be able to use his own 
blood, or possibly that of a disciple, and that without sacrificing 
the physical life irrevocably. 2 An example of this sacrifice is given 
in Chapter 44 of Liber 333. This Mass may be recommended 
generally for daiiy practice. 

One last Word on this subject. There is a Magical Operation 
of maximum importance: the Initiation of a New Aeon. 
When it becomes necessary to utter a Word, the whole 
Planet must be bathed in blood. Before man is ready to 
accept the Law of Thelema, the Great War must be fought. 
This Bloody Sacrifice is the critical point of the Worïd- 

he sacrifices is not the material blood, but his Creative power. ” This 
initiated interprétation of the texts was sent spontaneously by Soror I. W 
E., for the sake of the younger Brethren. 

1. See Equinox (I, V. Supplément: Tenth Aethyr) for an Account 
of an Operation where this was done. Magical phenomena of the créative 
order are conceived and germinate in a peculiar thick velvet darkness, 
crimson, purple, or deep blue, approximating black: as if it were said, 
In the body of Our Lady of the Stars. 

See 777 for the correspondences of the various forces of Nature with 
drugs, perfumes, etc. 

2. Such details, however, may safely be left to the good sense of the 
Student. Expérience here as elsewhere is the best teacher. In the 
Sacrifice during Invocation, however, it may be said without fear of 
contradiction that the death of the victim should coincide with the suprême 


Ceremony of the Proclamation of Horus, the Crowned and 
Conquering Child, as Lord of the Aeon. 1 

This whole matter is prophesied in the Book of the Law itself ; 
let the student take note, and enter the ranks of the Host of the 


There is another sacrifice with regard to which the 
Adepts hâve always maintained the most profound secrecy. 
It is the suprême mystery of practical Magick. Its name is 
the Formula of the Rosy Cross. In this case the victim is 
always — in a certain sense — the Magician himself, and the 
sacrifice must coïncide with the utterance of the most sublime and 
secret name of the God whom he wishes to invoke. 

Properly performed, it never fails of its effect. But it is 
difficult for the beginner to do it satisfactorily, because it is a great 
effort for the mind to remain concentrated upon the purpose of 
the ceremony. The overcoming of this difficulty lends most 
powerful aid to the Magician. 

It is unwise for him to attempt it until he has received 
regular initiation in the true 2 Order of the Rosy Cross, 

1. Note : This paragraph was written in the summer of 1911 e.v., 
just three years before its fulfilment. 

2. It is here désirable to warn the render against the numerous false 
orders which hâve impudently assumed the name of Rosicrucian. The 
Masonic Societas Rosicruciana is honest and harmless; and makes no false 
pretences; if its members happen as a rule to be pompous busy-bodies, 
enlarging the borders of their phylacteries, and scrupulous about cleansing 
the outside of the cup and the platter; if the masks of the Offîcers in their 
Mysteries suggest the Owl, the Cat, the Parrot, and the Cuckoo, while the 
Robe of their Chief Magus is a Lion’s Skin, that is their affair. But those 
orders run by persons claiming to represent the True Ancient Fraternity 
are common swindles. The représentatives of the late S. L. Mathers 
(Count McGregor) are the phosphorescence of the rotten wood of a 
branch which was lopped off the tree at the end of the içth century. Those 
of Papus (Dr. Encausse), Stanislas de Guaita and Péladan, merit respect 
as serious, but lack full knowledge and authority. The “Ordo Rosae 
Crucis” is a mass of ignorance and falsehood, but this may be a deliberate 
device for masking itself. The test of any Order is its attitude towards 
the Law of Thelema. The True Order présents the True Symbols, but 
avoids attaching the True Name thereto; it is only when the Postulant 

— 97 

and hé must hâve taken the vows with the fullest compréhension 
and expérience of their meaning. It is also extremely désirable 
that he should hâve attained an absolute degree of moral 
émancipation *, and that purity of spirit which resnlts from a 
perfect understanding both of the différences and harmonies of 
the planes upon the Tree of Life. 

For this reason Frater Perdurabo has never dared to use 
this formula in a fully cérémonial manner, save once only, on 
an occasion of tremendous import, when, indeed, it was not He 
that made the offering, but ONE in Him. For he perceived a 
grave defect in his moral character which he has been able to 
overcome on the intellectual plane, but not hitherto upon higher 
planes. Before the conclusion of writing this book he will hâve 
done so. * 1 2 3 

The practical details of the Bloody Sacrifice may be studied in 
various ethnological manuals, but the general conclusions are 
summed up in Frazer’s “Golden Bough”, which is strongly 
recommended to the reader. 

Actual cérémonial details likewise may be left to experiment. 
The method of killing is practically uniform. The animal should 
be stabbed to the heart, or its throat severed, in either case by the 
knife. Ail other methods of killing are less efficacious; even in 
the case of Crucifixion death is given by stabbing. 8 

One may remark that warm-blooded animais only are used as 
victims: with two principal exceptions. The first is the serpent, 
which is only used in a very spécial Ritual ; 4 the second the magical 
beetles of Liber Legis. (See Part IV.) 

has taken irrevocable Oaths and been received formally, that he discovers 
what Fraternity he has joined. If he hâve taken false symbols for true, 
and find himself magically pledged to a gang of rascals, so much the 
worse for him! 

1. This results from the full acceptance of the Law of THELEMA, 
persistently put into practice. 

2. P. S. With the happiest results. P. 

3. Yet one might devise methods of execution appropriate to the 
Weapons : Stabbing or clubbing for the Lance or Wand, Drowning or 
poîsoning for the Cup, Beheading for the Sword, Crushing for the Disk, 
Burning for the Lamp, and so forth. 

4. The Serpent is not realîy killed; it is seethed in an appropriate 


One word of warning is perhaps necessary for the begirmer. 
The victim must be in perfect health — or its energy may be as 
it were poisoned. It must also not be too large: * 1 2 3 the amount of 
energy disengaged is almost unimaginably great, and out of ail 
anticipated proportion to the strength of the animal. Con- 
sequently, the Magician may easily be overwhelmed and obsessed 
by the force which he has let loose; it will then probably manifest 
itself in its lowest and most objectionable form. The most 
intense spirituality of purpose is absolutely essential to 

In évocations the danger is not so great, as the Circle forms a 
protection j but the circle in such a case must be protected, not only 
by the names of God and the Invocations used at the same time, 
but by a long habit of successful defence. s If you are easily 
disturbed or alarmed, or if you hâve not yet overcome the ten- 
dency of the mind to wander, it is not advisable for you to perform 

vessel; and it issues in due season refreshed and modified, but still essen- 
tially itself. The idea is the transmission of life and wisdom from a 
vehicle which has fulfilled its formula to one capable of further extension. 
The development of a wild fruit by repeated plantings in suitable soil is an 
analogous operation. 

1. The sacrifice (e.g.) of a bull is sufficient for a large number. of 
people; hence it is commonly made in public ceremonies, and in some 
initiations, e.g. that of a King, who needs force for his whole kingdom. 
Or again, in the Consécration of a Temple. 

See Lord Dunsany, “The Blessing of Pan” — a noble and most 
notable prophecy of Life’s fair future. 

2. This is a matter of concentration, with no ethical implication. 
The danger is that one may get something which one does not want. 
This is “bad” by définition. Nothing is in itself good or evil. The shields 
of the Sabines which crushed Tarpeia were not murderous to them, but 
the contrary. Her criticism of them was simply that they were what she 
did not want in her Operation. 

3. The habituai use of the Lesser Banishing Ritual of the Pentagram 
(say, thrice daily) for months and years and constant assumption of the 
God-form of Harpocrates (See Equinox, I, II and Liber 333, cap. XXV 
for both these) should make the real circle , i.e. the Aura of the Magus, 

This Aura should be clean-cut, résilient, radiant, iridiscent, brilliant, 
glittering. “A soap-bubble of razor-steel, streaming with light from 


the Bloody Sacrifice . 1 Yet it should not be forgotten that this, and 
that other art at which we hâve dared darklv to hint, are the 
suprême formulæ of Practical Magick. 

You are also likely to get into trouble over this chapter unless 
you truly comprehend its meaning. 2 

within” is my first attempt at description; and is not bad, despite its 
incongruities: P. 

“Frater Perdurabo, on the one occasion on which I was able 
to sec Him as He really appears, was brighter than the Sun at noon. I fell 
instantly to the floor in a swoon which lasted several hours, during which 
I was initiated.” Soror A.*,. Cf. Rev. I, 12-17. 

1. The whole idea of the Word Sacrifice, as commonly understaad, 
rests upon an error and superstition, and is unscientific, besides being 
metaphysically false. The law of Thelema has totally changed the Point 
of View as to this matter. Unless you hâve thoroughly assimilated the 
Formula of Horus, it is absolutely unsafe to meddle with this type of 
Magick. Let the young Magician reflect upon the Conservation of Matter 
and of Energy. 

2. There is a traditional saying that whenever an Adept seems to hâve 
made a straightforward, compréhensible statement, then is it most certain 
that He means something entirely different. The Truth is nevertheless 
clearly set forth in His Words: it is His simplicity that baffles the 
unworthy. I hâve chosen the expressions in this Chapter in such a way 
that it is likely to mislead those magicians who allow selfish interests to 
cloud their intelligence, but to give useful hints to such as are bound by 
the proper Oaths to devote their powers to legitimate ends. Thou hast 
no right but to do thy will.” “It is a lie, this folly against self.” The 
radical error of ail uninitiates is that they define “self” as irreconciliably 
opposed to “not-self.” Each élément of oneself is, on the contrary, stérile 
and without meaning, until it fulfils itself, by “love under will”, in its 
counterpart in the Macrocosm. To separate oneself from others is to 
destroy oneself; the way to realize and to extend oneself is to lose that 
self — its sense of separateness — in the other. Thus: Child plus food: this 
does not preserve one at the expense of the other; it “destroys” or rather 
changes both in order to fulfil both in the resuit of the operation — a 
grown man. It is in fact impossible to preserve anything as it is by 
positive action upon it. Its integrity demands inaction; and inaction, 
résistance to change, is stagnation, death and dissolution due to the internai 
putréfaction of the starved éléments. 




r * 

Of the Banishings: 

And of the Purifications. 

Cleanliness is next to Godliness, and had better corne first. 
Purity means singleness. God is one. The wand is not a wand 
if it has something sticking to it which is not an essential part of 
îtself. If you wish to invoke Venus, you do not succeed if there 
are traces of Saturn mixed up with it. 

T-hat is a mere logical commonplace: in Magick one must go 
much farther than this. One finds one’s analogy in electricity. 
If insulation is imperfect, the whole current goes back to earth. 
It is useless to plead that in ail those miles of wire there is only 
one-hundredth of an inch unprotected. It is no good building a 
ship if the water can enter, through however small a hole. 

The first task of the Magician in every ceremony is 
therefore to render his Circle absolutely impregnable. 1 If 
one littlest thought intrude upon the mind of the Mystic, his 
concentration is absolutely destroyed; and his consdousness 
remains on exactly the same level as the Stockbroker’s. Even the 
smallest baby is incompatible with the virginity of its mother. If 
you leave even a single spirit within the circle, the effect of the 
conjuration will be entirely absorbed by it. 2 

1. See, however, the Essay on Truth in “Konx oin Pax”. The 
Circle (in one aspect) asserts Duality, and emphasizes Division. 

2 . While one remains exposed to the action of ail sorts of forces, 
they more or less counterbalance each other, so that the general equilib- 
rium, produced by évolution, is on the whole maintained. But if we 
suppress ail but one, its action becomes irrésistible. Thus, the pressure of 


The Magician must therefore take the utmost care in the 
matter of purification, firstly, of himself, secondly , of his instru¬ 
ments, thirdly, of the place of working. Ancient Magicians 
recommended a preliminary purification of from three days to 
many months. Durîng this period of training they took the 
utmost pains with diet. They avoided animal food, lest the 
elemental spirit of the animal should get into their atmosphère. 
They practised sexual abstinence, lest they should be influenced 
in any way by the spirit of the wife. Even in regard to the 
excrements of the body they were equally carefulj in trimming 
the hair and nails, they ceremonially destroyed * 1 the severed 
portion. They fasted, so that the body itself might destroy 
anvthing extraneous to the bare necessity of its existence. They 
purified the mind by spécial prayers and conservations. They 
avoided the contamination of social intercourse, especially the 
conjugal kind; and their servi tors were disciples specially chosen 
and consecrated for the work. 

In modem times our superior understanding of the 
essentials of this process enables us to dispense to some 
extent with its external rigours; but the internai purification 
must be even more carefully performed. We may eat méat, 
provided that in doing so we affirm that we eat it in order to 
strengthen us for the spécial purpose of our proposed invocation. 2 

the atmosphère would crush us if we “banished” that of our bodies; and 
we should crumble to dust if we rebelled successfully against cohésion. A 
man who is normally an “allround good sorr* often becomes intolérable 
when he gets rid of his collection of vices; he is swept into monomania 
by the spiritual pride which had been previously restrained by counter- 
vailing passions. Again, there is a worse draught when an ill-fitting door 
is closed than when it stands open. It is not as necessary to protect his 
mother and his cattle from Don Juan as it was from the Hermits of 
the Thebaid. 

1. Such destruction should be by burning or other means which 
produces a complété Chemical change. In so doing care should be taken 
to bless and liberate the native elemental of the thing burnt. This maxim 
i c of universal application. 

2 . In an Abbey of Thelema we say “Wïll” before a meal. The 
formula is as follows. “Do what thou wilt shall be the whole of the 


By thus avoiding those actions whiçli might excite the comment 
of our neighbours we avoid the graver dangers of falling into 
spiritual pride. 

We hâve understood the saying: “To the pure ail things are 
pure”, and we hâve learnt how to act up to it. We can analyse 
the mind far more acutely than could the ancients, and we can 
therefore distinguish the real and right feeling from its imitations. 
A man may eat méat from self-indulgence, or in order to avoid 
the dangers of asceticism. We must constantly examine our- 
selves, and assure ourselves that every action is really 
subservient to the One Purpose. 

It is ceremonially désirable to seal and affirm this mental purity 
by Ritual, and accordingly the first operation in any actual 
ceremony is bathing and robing, with appropriate words. The 
bath signifies the removal of ail things extraneous or antagonistic 
to the one thought. The putting on of the robe is the positive 
side of the same operation. It is the assumption of the frame of 
mind suitable to that one thought. 

A similar operation takes place in the préparation of every 
instrument, as has been seen in the Chapter devoted to that 
subject. In the préparation of the place of working, the same 
considérations apply. We first remove from that place ail 
objects; and we then put into it those objects, and only those 

Law.” “What is thy Will? ” “It is my will to eat and drink ” “To 
what end?” “That my body may be fortified thereby.” “To what 
end?” “That I may accomplish the Great Work.” “Love is the law, 
love under will.” “Fall to!” This may be adapted as a monologue. 
One may also add the inquiry “What is the Great Work?” and answer 
appropriately, when it seems useful to specify the nature of the Operation 
in progress at the time. The point is to seize every occasion of bringing 
every available force to bear upon the objective of the assault. It does 
not matter what the force is (by any standard of judgment) so long as it 
plays its proper part in securing the success of the general purpose. Thus, 
even laziness may be used to increase our indifférence to interfering 
impulses, or envy to counteract carelessness. See Liber CLXXV, Equinox 
I, VII, P . 37 - This is especially true, since the forces are destroyed by 
the process. That is, one destroys a compiex which in itself is “evil” 
and puts its éléments to the one right use. 


objects, which are necessary. During many days we occupy 
ourselves in this process of cleansing and consécration; and this 
again is confirmed in the actual ceremony. 

The cleansed and consecrated M agi ci an takes his cleansed and 
consecrated instruments into that cleansed and consecrated place, 
and there proceeds to repeat that double ceremony in the ceremony 
itself, which has these same two main parts. The first part of 
every ceremony is the banishing; the second, the invoking. 
The same formula is repeated even in the ceremony of banishing 
itself, for in the banishing ritual of the pentagram we not only 
command the démons to départ, but invoke the Archangels and 
their hosts to act as guardians of the Circle during our pre-occupa- 
tion with the ceremony proper. 

In more elaborate ceremonies it is usual to banish everything 
by name. Each element, each planet, and each sign, perhaps even 
the Sephiroth themselves; ail are removed, including the very 
one which we wished to invoke, for that force as existing in Nature 
is always impure. But this process, being long and wearisome, is 
not altogether advisable in actual working. It is usually sufficient 
to perform a general banishing, and to rely upon the aid of the 
guardians invoked. Let the banishing therefore be short, but in 
no wise slurred — for it is useful as it tends to produce the proper 
attitude of mind for the invocations. “The Banishing Ritual of 
the Pentagram” (as now rewritten, Liber 333, Cap. XXV) is the 
best to use. 1 Only the four éléments are specifically mentioned, 
but these four éléments contain the planets and the signs 2 — the 
four éléments are Tetragrammaton; and Tetragrammaton is the 
Universe. This spécial précaution is, however, necessary: make 
exceeding sure that the ceremony of banishing is effective ! 

1. See also the Ritual called “The Mark of the Beast” given in an 
Appendix. But this is pantomorphous. 

2. The signs and the planets, of course, contain, the éléments. It is 
important to remember this fact, as it helps one to grasp what ail these 
terms really mean. None of the “Thirty-two Paths” is a simple idea; 
each one is a combination, differentiated from the others by its structure 
smd proportions. The chemical éléments are similarly constituted, as 
the critics of Magick hâve at last been compelled to admit. 

104 — 

Be alert and on your guard ! Watch before you pray ! The 
feeling of success in banishing, once acquired, is unmistakable. 

At the conclusion, it is usually well to pause for a few moments, 
and to make sure once more that every thing necessary to the 
ceremony is in its right place. The Magician may then proceed 
to the final consécration of the furniture of the Temple. 1 

i. That is, of the spécial arrangement of that furniture. Each object 
should hâve been separately consecrated beforehand. The ritual here in 
question should summarize the situation, and devote the particular arrange¬ 
ment to its purpose by invoking the appropriate forces. Let it be well 
remembered that each object is bound by the Oaths of its original consé¬ 
cration as such. Thus, if a Pantacle has been made sacred to Venus, it 
cannot be used in an operation of Mars; the Energy of the Exorcist would 
be taken up in overcoming the opposition of the “Karma” or inertia 
therein inhérent. 



Of the Consécrations : 


Nature and Nurture of the Magical Link. 


Consécration is the active dedication of a thmg to a single 
purpose. Ranishing prevents its use for any other purpose, but 
it remains inert until consecrated. Purification is performed by 
water, and banishing by air, whose weapon is the sword. Consécra¬ 
tion is performed by fire, usually symbolised by the holy oil. 1 

In most extant magical rituals the two operations are per¬ 
formed at once; or (at least) the banishing has the more important 
place, and greater pains seem to be taken with it; but as the 
student advances to Adeptship the banishing will diminish in 
importance, for it will no longer be so necessary. The Circle of 
the Magician will hâve been perfected by his habit of Magical 
work. In the truest sense of that Word, he will never step outside 
the Circle during his whole life. But the consécration, being the 
application of a positive force, can always be raised to a doser 
approximation to perfection. Complété success in banishing is 
soon attained; but there can be no completeness in the advance to 

I. The general conception is that the three active éléments co-operate 
to affect earth; but earth itself may be employed as an instrument. Its 
function is solidification. The use of the Pentacle is indeed very necessary 
in somc types of operation, especially those whose object involves mani¬ 
festation in matter, and the fixation in (more or less) permanent form of 
the subtle forces of Nature. 

The method of consécration is very simple. Takc thc 
wand, or the holy oil, and draw upon the object to be 
consec rated the suprême symbol of the force to which y on 
dedicate it. Confirm this dedication in words, invoking the 
appropriate God to indwell that pure temple which you hâve 
prepared for Him. Do this with fervour and love, as if to balance 
the icy detachment which is the proper mental attitude for 
banishing. 1 

The words of purification are: Asperges me, Therion, hyssopo, 
et mundabor; lavabis me, et super nivem dealbabor. 

Those of consécration are: Accendat in nobis Therion ignem 
sui amoris et flammam aeternae caritatis. 2 

These, as initiâtes of the VIT of O.T.O. are aware, mean more 
than appears. 


It is a strange circumstance that no Magical writer has hitherto 
treated the immensely important subject of the Magical Link. 
It might almost be called the Missing Link. It has apparently 
always been taken for granted; only lay writers on Magick like 
Dr. J. G. Frazer hâve accorded the subject its full importance. 

Let us try to make considérations of the nature of Magick in 
a strictly scientific spirit, as well as, deprived of the guidance of 
antiquity, wc may. 

What is a Magical Operation? It may be defined as any event 
in Nature which is brought to pass by Will. We must not exclude 
potato-growing or banking from our définition. 

1. The Hebrew legends furnish us with the reason for the respective 
virtues of water and lire. The world was purified by water at the Deluge, 
and will be consecrated by lire at the last Judgment. Not until that is 
fmished can the real ceremony begin. 

2. These may now advantageously be replaced by (a) “p ure will 
unassuaged of purpose, delivered from the lust of resuit, is every way 
perfect” (CCXX, I, 44) to banish; and (b) “I am uplifted in thine 
heart; and the kisses of the stars rain hard upon thy body.” (CCXX, 
II, 62) to consecrate. For the Book of the Law contains the Suprême 

— 107 

Let us take a very simple example of a Magical Act: that of a 
man blowing his nose. What are the conditions of the success of 
the Operation? Firstly, that the man’s Will should be to blow 
his nose; secondly, that he should hâve a nose capable of being 
blown; thirdly, that he should hâve at command an apparatus 
capable of expressing his spiritual Will in terms of material force, 
and applying that force to the object which he desires to affect. 
His Will may be as strong and concentrated as that of Jupiter, 
and his nose may be totally incapable of résistance; but unless the 
link is made by the use of his nerves and muscles in accordance 
with psychological, physiological, and physical law, the nose will 
remain unblown through ail eternity. 

Writers on Magick hâve been unsparing in their efforts to 
instruct us in the préparation of the Will, but they seem to hâve 
imagined that no further précaution was necessary. There is a 
striking case of an épidémie of this error whose history is familiar 
to everybody. I refer to Christian Science, and the cognate 
doctrines of “mental healing” and the like. The theory of such 
people, stripped of dogmatic furbelows, is perfectly good Magic 
of its kind, its negroid kind. The idea is correct enough: matter 
is an illusion created by Will through mind, and consequently 
susceptible of alteration at the behest of its creator. But the 
practice has been lacking. They hâve not developed a scientific 
technique for applying the Will. It is as if they expected the 
steam of Watts’ kettle to convey people from place to place 
without the trouble of inventing and using locomotives. 

Let us apply these considérations to Magick in its restricted 
sense, the sense in which it was always understood until the 
Master Therion extended it to cover the entire operations of 

What is the theory implied in such rituals as those of the 
Goetia? What does the Magician do? He applies himself to 
invoke a God, and this God compels the appearance of a spirit 
whose function is to perform the Will of the Magician at the 
moment. There is no trace of what may be called machinery in 
the method. The exorcist hardly takes the pains of preparing a 
material basis for the spirit to incarnate except the bare connection 

-— 108 

of himself with his sigil. It is apparently assumed that the spirit 
already possesses the means of working on matter. The 
conception seems to be that of a schoolboy who asks his father to 
tell the butler to do something for him. In other words, the 
theory is grossly animistic. The savage tribes described by Frazer 
had a far more scientific theory. The same may be said of 
witches, who appear to hâve been wiser than the thaumaturgists 
who despised them. - They at least made waxen images — iden- 
tified by baptism — of the people they wished to control. They 
at least used appropriate bases for Magical manifestations, such 
as blood and other vehicles of animal force, with those of 
vegetable virtue such as herbs. They were also careful to put 
their bewitched products into actual contact — material or astral 
— with their victims. The classical exorcists, on the contrary, for 
ail their learning, were careless about this essential condition. 
They acted as stupidly as people who should Write business letters 
and omit to post them. 

It is not too much to say that this failure to understand the 
conditions of success accounts for the discrédit into which Magick 
fell until Eliphas Levi undertook the task of re-habilitating it two 
générations ago. But even he (profoundly as he studied, and 
luminously as he expounded, the nature of Magick considered as 
a universal formula) paid no attention whatever to that question 
of the Magical Link, though he everywhere implies that it is 
essential to the Work. He evaded the question by making the 
petitio principii of assigning to the Astral Light the power of 
transmitting vibrations of ail kinds. He nowhere enters into 
detail as to how its effects are produced. He does not inform us 
as to the qualitative or quantitative laws of this light. (The 
scientifically trained student will observe the analogy between 
Levi’s postulate and that of ordinary science in re the luminiferous 

It is déplorable that nobody should hâve recorded in a syste- 
matic form the results of our investigations of the Astral Light. 
We hâve no account of its properties or of the laws which obtain 
in its sphere. Yet these are sufficiently remarkable. We may 
briefly notice that, in the Astral Light, two or more objects can 

— 109 — 

occupy the samc space at the same time without interferîng wkh 
each other or losing their outlines. 

In that Light, objects can change their appearance completely 
without suffering change of Nature. The same thing can reveal 
itself in an infinité number of different aspects5 in fart, it iden¬ 
tifies itself by so doing, much as a writer or a painter reveals 
himself in a succession of novels or pictures, each of which is 
wholly himself and nothing else, but himself under varied 
conditions, though each appears utterly différent from its fellows. 
In that Light one is “swift without feet and flying without 
wings”; one can travel without moving, and communicate without 
conventional means of expression. One is insensible to heat, cold, 
pain, and other forms of appréhension, at least in the shapes 
which are familiar to us in our bodily vehicles. They exist, but 
they are appreciated by us, and they affect us, in a different 
manner. In the Astral Light we are bound by what is, super- 
ficially, an entirely different sériés of laws. We meet with 
obstacles of a strange and subtle character ; and we overcome them 
by an energy and cunning of an order entirely alien to that which 
serves us in earthly life. In that Light, symbols are not 
conventions but realities, yet (on the contrary) the beings whom 
we encounter are only symbols of the realities of our own nature. 
Our operations in that Light are really the adventures of our 
own personified thoughts. The universe is a projection of 
ourse!ves; an image as unreal as that of our faces in a mirror, 
yet, like that face, the necessary form of expression thereof, 
not to be altered save as we alter ourselves. 1 The mirror may 

I. This passage must not be understood as asserting that the Universe 
is pureîy subjective. On the contrary, the Magical Theory accepts the 
absolute reality of ail things in the most objective sense. But ail 
perceptions are neither the observer nor the observed; they are repré¬ 
sentations of the relation between them. We cannot affirm any quality in 
an object as being independent of our sensorium, or as being in itself that 
which it seems to us. Nor can we assume that what we coenize is more 
than a partial phantom of its cause. We cannot even déterminé the 
meaning of such ideas as motion, or distinguish between time and space, 
except in relation to some particular observer. For example, if I fire a 


be distorted, dull, cloudcd, or cracked j and to tins extrait, due 
reflection of ourselves may be false even in respect of its symbolk 
présentation. In that Light, therefore, ail that we do is to discover 
ourselves by means of a sequence of hieroglyphics, and the changes 
which we apparently operate are in an objective sense illusions. 

But the Light serves us in this way. It enables us to see 
ourselves, and therefore to aid us to initiate ourselves by showing 
us what we are doing. In the same way a watchmaker uses a lens, 
though it exaggerates and thus falsifies the image of the System of 
wheels which he is trying to adjust. In the same way, a writer 
emplovs arbitrary characters according to a meaningless convention 
in order to enable his reader by retranslating them to obtain an 
approximation to his idea. 

Such are a few of the principal characteristics of the Astral Light. 
Its quantitative laws are much less dissimilar from those of material 
physics. Magicians hâve too often been foolish enough to suppose 
that ail classes of Magical Operations were equally easy. They 
seem to hâve assumed that the “almighty power of God” was an 
infinité quantity in presence of which ail finites were equally 
insignifiant. “One day is with the Lord as a thousand years” is 
their first law of Motion. “Faith can move mountains” they sav, 
and disdain to measure either the faith or the mountains. If you 
can kill a chicken by Magic, why not destroy an army with equal 
exertion? “With God ail things are possible.” 

This absurdity is an error of the same class as that mentioned 
above. The facts are wholly opposed. Two and two make four 
in the Astral as rigorously as anywhere else. The distance of one’s 
Magical target and the accuracy of one’s Magical rifle are factors 
in the success of one’s Magical shooting in just the same way as at 
Bisley. The law of Magical gravitation is as rigid as that of 
Newton. The law of Inverse Squares may not apply; but some 

cannon twice at an interval of 3 hours, an observer on the Sun would 
note a différence of some 200,000 miles in space between the shots, while 
to me they seem “in the same place.” Moreover, I am incapable of 
perceiving any phenomenon except by means of the arbitrary instruments 
of my senses; it is thus correct to say that the Uni verse as I know it is 
subjective, without denying its objectivity. 


such law does apply. So it is for everything. You cannot produce 
a thunderstorm unless tlie materials exist in the air at the time, and 
a Magician who could make rain in Cumberland might fail lament- 
ably in the Sahara. One might make a talisman to win the love 
of a shop-girl and find it work, yet be baffled in the case of a 
countess; or vice versa. One might impose one’s Will on a farm, 
and be crushed by that of a city; or vice versa. The Master 
Therion himself, with ail his successes in every kind of Magick, 
sometimes appears utterly impotent to perform feats which almost 
any amateur might do, because He has matched his Will against 
that of the world, having undertaken the Work of a Magus to 
establish the Word of is Law on the whole of mankind. He will 
succeed, without doubt; but He hardly expects to see more than 
a sample of His product during His présent incarnation. But He 
refuses to waste the least fraction of His force on Works foreign 
to His Work, however obvious it may seem to the onlooker that 
His advantage lies in commanding stones to become bread, or 
otherwise making things easy for Himself. 

These considérations being thoroughly understood we may 
return to the question of making the Magical Link. In the case 
above cited Frater Perdurabo composed His talisman by 
invoking His Holy Guardian Angel according to the Sacred Magick 
of Abramelin the Mage. That Angel wrote on the lamen the Word 
of the Aeon. The Book of the Law is this writing. To this lamen 
the Master Therion gave life by devoting His own life thereto. 
We may then regard this talisman, the Law, as the most powerful 
that has been made in the world’s history, for previous talismans 
of the same type hâve been limited in their scope by conditions of 
race and country. Mohammed’s talisman, Allah, was good only 
from Persia to the Pillars of Hercules. The Buddha’s, Anatta, 
operated only in the South and East of Asia. The new talisman, 
Thelema, is master of the planet. 

But now observe how the question of the Magical Link arises! 
No matter how mighty the truth of Thelema, it cannot prevail 
unless it is applied to and by mankind. As long as the Book of the 
Law was in Manuscript, it could only affect the small group 
amongst whom it was circulated. It had to be put into action bv 


the Magical Operation of publishing it. When this was done, it 
was done without proper perfection. Its commands as to how the 
work ought to be done were not wholly obeyed. There were doubt 
and répugnance in Frater Perdurabo^ mind, and they hampered 
His work. He was half-hearted. Yet, even so, then intrinsic 
power of the truth of the Law and the impact of the publication 
were sufficient to shake the world so that a critical war broke out, 
and the minds of men were moved in a mysterious manner. The 
second blow was struck by the re-publication of the Book in 
September 1913, and this time the might of this Magick burst out 
and caused a catastrophe to civilization. At this hour, the Master 
Therion is concealed, collecting his forces for a final blow. When 
the Book of the Law and its Comment is published, with the forces 
of His whole Will in perfect obedience to the instructions which 
hâve up to now been misunderstood or neglected, the resuit will 
be incalculably effective. The event will establish the kingdom 
of the Crowned and Conquering Child over the whole earth, and 
ail men shall bow to the Law, which is “love under Will”. 

This is an extreme case; but there is one law only to govern the 
small as the great. The same laws describe and measure the 
motions of the ant and the stars. Their light is no swifter than 
that of a spark. In every operation of Magick the link must be 
properly made. The first requisite is the acquisition of adéquate 
force of the kind required for the purpose. We must hâve 
electricity of a certain potential in sufficient amount if we wish 
to heat food in a furnace. We shall need a more intense current 
and a greater supply to light a city than to charge a téléphoné 
wire. No other kind of force will do. We cannot use the force 
of steam directly to impel an aéroplane, or to get drunk. We 
must apply it in adéquate strength in an appropriate manner. 

It is therefore absurd to invoke the spirit of Venus to procure 
us the love of an Empress, unless we take measures to transmit 
the influence of our work to the lady. We may for example 
consecrate a letter expressing our Will; or, if we know how, we 
may use some object connected with the person whose acts we are 
attempting to control, such as a lock of hair or a handkerchief 

once belonging to her, and so in subtle connection with her aura. 
But for material ends it is better to hâve material means. We 
must not rely on fine gut in trolling for salmon. Our wiil to kill 
a tiger is poorly conveyed by a charge of small shot fired at a 
range of one hundred yards. Our talisman must, therefore, be 
an object suitable to the nature of our Operation, and we must 
hâve some such means of applying its force to such a way as will 
naturally compel the obedience of the portion of Nature which 
we are trying to change. If one will the death of a sinner, it is 
not sufficient to hâte him, even if we grant that the vibrations of 
thought, when sufficiently powerful and pure, may modify the 
Astral light sufficiently to impress its intention to a certain extent 
on such people as happen to be sensitive. It is much surer to use 
one’s mind and muscle in service of that hâte by devising and 
making a dagger, and then applying the dagger to the heart of 
one’s enemy. One must give one’s hâte a bodily form of the 
same order as that which one’s enemy has taken for his mani¬ 
festation. Your spirit can only corne into contact with his by 
me^yis of this magical manufacture of phantomsj in the same way, 
one can only measure one’s mind (a certain part of it) against 
another man’s by expressing them in some such form as the game 
of chess. One cannot use chessmen against another man unless he 
agréé to use them in the same sense as you do. The board and 
men form the Magical Link by which you can prove your power 
to constrain him to yield. The game is a device by which you 
force him to turn down his king in surrender, a muscular act made 
in obedience to your will, though he may be twice your weight 
and strength. 

These general principles should enable the student to 
understand the nature of the work of making the Magical Link. 
It is impossible to give detailed instructions, because every case 
demands separate considération. It is sometimes exceedinglv 
difficult to devise proper measures. 

Remember that Magick includes ail acts soever. Anything 
may serve as a Magical weapon. To impose one’s Will on a 
nation, for instance, one’s talisman may be a newspaper, one’s 
triangle a church, or one’s circle a Club. Tô win a woman, one’s 


pantacle may be a necklace} to discover a treasure, one’s wand 
may be a dramatisas pen, or one’s incantation a popular song. 

Many ends, many means: it is only important to remember the 
essence of the operation, which is to will its success with suffi- 
ciently pure intensity, and to incarnate that will in a body suitable 
to express it, a body such that its impact on the bodily expression 
of the idea one wills to change is to cause it to do so. For 
instance, is it my will to become a famous physician? I banish 
ail “hostile spirits” such as laziness, alien interests, and conflicting 
pleasures, from my “circle” the hospital} J. consecrate my 
“weapons” (my various abilities) to the study of medicine} I 
invoke the “Gods” (medical authorities) by studying and obeying 
their laws in their books. I embody the “Formulae” (the ways in 
which causes and effects influence disease) in a “Ritual” (my 
Personal style of constraimng sickness to conform with my will). 
I persist in these conjurations year after year, making the Magical 
gestures of healing the sick, until I compel the visible appearance 
of the Spirit of Time, and make him acknowledge me his master. 
I hâve used the appropriate kind of means, in adéquate measure, 
and applied them in ways pertinent to my purpose by projecting 
my incorporeal idea of ambition in a course of action such as to 
induce in others the incorporeal idea of satisfying mine. I made 
my Will manifest to sense} sense swayed the Wills of my fellow- 
meii} mind wrought on mind through matter. 

I did not “sit for” a medical baronetcy by wishing I had it, or 
by an “act of faith”, or by praying to God “to move Pharaoh’s 
heart”, as our modem mental, or our mediaeval, mystic, miracle- 
mongers were and are muddlers and maudlin enough to advise 
us to do. 

A few general observations on the Magical Link may not be 
amiss, in default of details} one cannot make a Manual of How 
to Go Courting, with an Open-Sesame to each particular Brigand’s 
Cavern, any more than one can furnish a budding burglar with a 
directory containing the combination of every existing safe. But 
one can point out the broad distinctions between women who yield, 
some to flattery, some to éloquence, some to appearance, some to 
rank, some to wealth, some to ardour, and some to authority. We 

cannot exhaust the combinations of Lover’s Chess, but we may 
enumerate the principal gambits: the Bouquet, the Chocolatés, the 
Little Dinner, the Cheque-Book, the Poem, the Motor by 
Moonlight, the Marriage Certificate, the Whip, and the Feigned 

The Magical Link may be classified under three main heads; 
as it involves (i) one plane and one person, (2) one plane and 
two or more persons, (3) two planes. 

In class (1) the machinery of Magick — the instrument — 
already exists. Thus, I may wish to heal my own body, increase 
my own energy; develop my own mental powers, or inspire my 
own imagination. Here the Exorcist and the Démon are already 
connected, consciously or subconsciously, by an excellent System 
of symbols. The Will is furnished by Nature with an apparatus 
adequately equipped to convey and execute its orders. 

It is only necessary to inflame the Will to the proper pitch and 
to issue its commands; they are instantly obeyed, unless — as in 
the case of organic disease — the apparatus is damaged beyond 
the art of Nature to repair. It may be necessary in such a case to 
assist the internai “spirits” by the “purification” of medicines, the 
“banishing” of diet, or some other extraneous means. 

But at least there is no need of any spécial device ad hoc to 
effect contact between the Circle and the Triangle. Operations 
of this class are therefore often successful, even when the 
Magician has little or no technical knowledge of Magick. Almost 
any duffer can “pull hinself together”, devote himself to study, 
break off a bad habit, or conquer a cowardice. This class of work, 
although the easiest, is yet the most important ; for it includes 
initiation itself in its highest sense. It extends to the Absolute in 
every dimension; it involves the most intimate analysis, and the 
most comprehensive synthesis. In a sense, it is the sole type of 
Magick either necessary or proper to the Adept; for it includes 
both the attainment of the Knowledge and Conversation of the 
Holy Guardian Angel, and the Adventure of the Abyss. 

The second class includes ail operations by which the Magician 
strives to impose his Will upon objects outside his own control, 
but within that of such other wills as are symbolised by means of 

a System similar to his own. That is, they can be compelled 
naturally by cognate consciousness. 

For instance, one may wish to obtain the knowledge put forth 
in this book. Not knowing that such a book exists, one might yet 
induce some one who knows of it to offer a copy. Thus one’s 
operation would consist in inflaming one’s Will to possess the 
knowledge to the point of devoting one’s life to it, in expressing 
that will by seeking out people who seem likely to know what is 
needed, and in imposing it on them by exhibiting such enthusiastic 
earnestness that they will tell the enquirer that this book will 
meet his needs. 

Does this Sound too simple? Can this obvious common-sense 
course be really that marvellous Magick that frightens folk so? 
Yes, even this triviality is one instance of how Magick Works. 

But the above practical programme may be a fiasco. One might 
then resort to Magick in the conventional sense of the Word, by 
constructing and charging a Pantacle appropriate to the object; 
this Pantacle should then cause a strain in the Astral Light such 
that the vibrations would compel some alien consciousness to 
restore equilibrium by bringing the book. 

Suppose a severer and more serious aim; suppose that I wish 
to win a woman who dislikes me and loves somebody else. In 
this case, not only her Will, but her lover’s must be overcome by 
my own. I hâve no direct control of either. But my Will is in 
touch with the woman’s by means of our minds; I hâve only to 
make my mind the master of hers by the existing means of 
communication; her mind will then présent its recantation to her 
Will, her Will repeal its decision, and her body submit to mine 
as the seal of her surrender. 

Here the Magical Link exists; only it is complex instead of 
simple as in the First Class. 

There is opportunity for ail kinds of error in the transmission 
of the Will; misunderstanding may mar the matter; a mood may 
make mischief; external events may interfère; the lover may 
match me in Magick; the Operation itself may offend Nature in 
many ways; for instance, if there is a subconscious incompatibility 
between myself and the woman, I deceive myself into thinking 

that I desire her. Such a flaw is enough to bring the whole 
operation to naught, just as no effort of Will can make oil mix 
with water. 

I may work “naturally” by wooing, of course. But, magically, 
I may attack her astrally so that her aura becomes uneasy, respond- 
ing no longer to her lover. Unless they diagnose the cause, a 
quarrel may resuit, and the woman’s bewildered and hungry Body 
of Light may turn in its distress to that of the Magician who has 
mastered it. 

Take a third case of this class 2. I wish to recover my watch, 
snatched from me in a crowd. 

Here I hâve no direct means of control over the muscles that 
could bring back my watch, nor over the mind that moves these 
muscles. I am not even able to inform that mind of my Will, for 
I do not know where it is. But I know it to be a mind fund- 
amentally like my own, and I try to make a Magical Link with 
it by advertising my loss in the hope of reaching it, being careful 
to calm it by promising it immunity, and to appeal to its own known 
motive by offering a reward. I also attempt to use the opposite 
formula j to reach it by sending my “familiar spirits”, the police, 
to hunt it, and compel its obedience by threats. 1 

Again, a sorcerer might happen to possess an object belonging 
magicaily to a rich man, such as a compromising letter, which is 
really as much part of him as his liver; he may then master the 
will of that man by intimidating his mind. His power to publish 
the letter is as effective as if he could injure the man’s body 

These “natural” cases may be transposed into subtler terms; for 
instance, one might master another man, even a stranger, by sheer 
concentration of will, ceremonially or otherwise wrought up to the 
requisite potential. But in one way or another that will must be 

i. The cérémonial method would be to transfer to the watch — 
linked naturally to me by possession and use — a thought calculated to 
terrify the thief, and induce him to get rid of it at once. Observing 
clairsentiently this effect, suggest relief and reward as the resuit of 
restoring it. 

made to impinge on the manj by the normal means of contact if 
possible, if not, by attacking some sensitive spot in his subconscious 
sensonum. But the heaviest rod will not land the smallest fish 
unless there be a line of some sort fixed firmly to both. 

The Third Class is characterized by the absence of any existing 
link between the Will of the Magician and that controlling the 
object to be affected. (The Second Class may approximate to the 
1 hird when there is no possibility of approaching the second mind 
by normal means, as sometimes happens). 

This class of operations demands not only immense knowledge 
of the technique of Magick combined with tremendous vigour and 
skill, but a degree of IVIystical attainment which is exceedingly 
rare, and when found is usually marked by an absolute apathy on 
the subject of any attempt to achieve any Magick at ail. Suppose 
that I wish to produce a thunderstorm. This event is beyond my 
control or that of any other manj it is as useless to work on their 
minds as my own. Nature is independent of, and indifferent to, 
man’s affairs. A storm is caused by atmospheric conditions on a 
scale so enormous that the United efforts of ail us Earth-vermin 
could scarcely disperse one cloud, even if we could get at it. How 
then can any Magician, he who is above ail things a knower of 
Nature, be so absurd as to attempt to throw the Hammer of Thor? 
Unless he be simply insane, he must be initiated in a Truth which 
transcends the apparent facts. He must be aware that ail Nature 
isa continuum, so that his mind and body are consubstantial with the 
storm, are equally expressions of One Existence, ail alike of the 
self-same order of artifices whereby the Absolute appréciâtes itslf. 
He must also hâve assimilated the fact that Quantity is just as 
much a form as Qualityj that as ail things are modes of One 
Substance, so their measures are modes of their relation. Not only 
are gold and lead mere letters, meaningless in themselves yet 
appointed to spell the One Namej but the différence between the 
bulk of a mountain and that of a mouse is no more than one 
method of differentiating them, just as the letter “m” is not bigger 
that the letter “i” in any real sense of the word. 1 

I. Professor Rutherford thinks it not theoretically impracticable to 

Our Magician, with this in his minci, will most probably leave 
thunderstorms to stew in their own juice; but, should he décidé 
(after ail) to enliven the afternoon, he will work in the manner 

First, what are the éléments necessary for his storms ? He 
.must hâve certain stores of electrical force, and the right kind of 
clouds to contain it. 

He must see that the force does not leak away to earth quietly 
and slyly. 

He must arrange a stress so severe as to become at last so intolér¬ 
able that it will disrupt explosively. 

Now he, as a man, cannot pray to God to cause them, for the 
Gods are but names for the forces of Nature themselves* 

But, as a Mystic , he knows that ail things are phantoms of One 
Thing, and that they may be withdrawn therein to reissue in other 
attire. He knows that ail things are in himself, and that he is 
All-One with the Ail. There is therefore no theoretical difficulty 
about converting the illusion of a clear sky into that of a tempest. 
On the other hand, he is aware, as a Magician y that illusions are 
governed by the laws of their nature. He knows that twice two is 
four, although both “two” and “four” are merely properties per- 
taining to One. He can only use the Mystical identity of ail 
things in a strictly scientific sense. It is true that his expérience 
of clear skies and storms proves that his nature contains éléments 
cognate with both; for if not, they could not affect him. He is 
the Microcosm of his own Macrocosm, whether or no either one or 
the other extend beyond his knowledge of them. He must there¬ 
fore arouse in himself those ideas which are clansmen of the 
Thunderstorm ; collect ail available objects of the same nature for 
talismans, and proceed to excite ail these to the utmost by a 
Magical ceremony; that is, by insisting on their godhead, so that 
they flamewithin and without him, his ideas vitalising the talismans. 
There is thus a vivid vibration of high potential in a certain group 

construct a detonator which could destroy every atom of matter by 
releasing the energies of one, so that the vibrations would excite the rest 
to disintegrate explosively. 


of sympathetic substances and forces ; and this spreads as do the 
waves from a stone thrown into a lake, widening and weakeningj 
till the disturbance is compensated. Just as a handful of fanatics, 
insane with one over-emphasised truth, may infect a whole country 
for a time bv inflaming that thought in their neighbours, so the 
Magician créâtes a commotion by disturbing the balance of power. 
He transmits his particular vibration as a radio operator does with 
his ray 5 rate-relation détermines exclusive sélection. 

In practice, the Magician must a evoke the spirits of the storm” 
by identifying himself with the ideasof which atmospheric phenom- 
ena are the expressions as his humanity is of him; this achieved, 
he must impose his Will upon them by virtue of the superiority 
of his intelligence and the intégration of his purpose to their 
undirected impulses and uncomprehending interplay. 

Ail such. Magick demands the utmost précision in practice. It 
is true that the best rituals give us instructions in selecting our 
vehicles of Force. In 777 we find “correspondences” of many 
classes of being with the various types of operation, so that we 
know what weapons, jewels, figures, drugs, perfurnes, names, etc. 
to employ in any particular work. But it has always been assumed 
that the invoked force is intelligent and competent, that it will 
direct itself as desired without further ado, by this method of 
sympathetic vibrations. 

The necessity of timing the force has been ignored; and so most 
operations, even when well performed as far as invocation goes, are 
as harmless as igniting loose gunpowder. 

But, even allowing that Will is sufficient to détermine the direc¬ 
tion, and prevent the dispersion, of the force, we can hardly be 
sure that it will act on its object, unless that object be properly 
prepared to receive it. The Link must be perfectly made. The 
object must possess in itself a sufficiency of stuff sympathetic to 
our work. We cannot make love to a brick, or set an oak to run 

We see, then, that we can never affect anything outside 
ourselves save only as it is also within us. Whatever I do 
to another, I do also to myself. If I kill a man, I destroy my 
own life at the same time. That is the magical meaning of the so- 


called “Golden Rule”, which should not be in the impérative but 
the indicative mood. Every vibration awakens ail others o£ its par- 
ticular pitch. 

There is thus some justification for the assumption of previous 
writers on Magick that the Link is implicit, and needs no spécial 
attention. Yet, in practice, there is nothing more certain than that 
one ought to confirm one’s will by ail possible acts on ail possible 
planes. The ceremony must not be confined to the formally 
magical rites. We must neglect no means to our end, neither 
despising our common sense, nor doubting our secret wisdom. 

When Frater I. A. was in danger of death in 1899 e.v. Frater 
V. N. and Frater Perdurabo did indeed invoke the spirit 
Buer to visible manifestation that he might heal their brother; 
but also one of them furnished the money to send him to a climate 
less cruel than England’s. He is alive to day 1 } who cares 
whether spirits or shekels wrought that which these Magicians 
willed ? 

Let the Magical Link be made strong! It is “love under 
will”; it affirms the identity of the Equation of the work; it 
makes success Necessity. 

I. P. S. He died some months after this passage was written : but 
he had been enabled to live and work for nearly a quarter of a century 
longer than he would otherwise hâve done. 



(Part /) 


The third operation in any magical ceremony is the oath or 
proclamation. The Magician, armed and ready, stands in the 
centre of the Circle, and strikes once upon the bell as if to call the 
attention of the Umverse. Ele then déclarés who he is y reciting 
his magical history by the proclamation of the grades which he 
has attained, giving the signs and words of those grades. 1 

He then States tlie purpose of tlie ceremony, and proves 
tliat it is necessary to perform it and to sncceed in its 
performance. He then takes an oath before the Lord of the 
Universe (not before the particular Lord whom he is invoking) as 
if to call Him to witness to the act. He swears solemnly that he 
will perform it — that nothing shall prevent him from performing 
it — that he will not leave the operation until it is successfully 
performed — and once again he strikes upon the bell. 

Yet, having demonstrated himself in that position at once 
infinitely lofty and infinitely unimportant, the instrument of 
destiny, he balances this by the Confessïon y in which there is 
again an infinité exaltation harmonised with an infinité humility. 
He admits himself to be a weak human being humbly aspiring to 
something higher; a créature of circumstance utterly dépendent — 
even for the breath of life — upon a sériés of fortunate accidents. 

I. This is not merely to prove himself a person in authority. It is to 
trace the chain of causes that hâve led to the présent position, so that the 
operation is seen as karma. 

123 — 

He makes this confession prostrate J before the altar in agony and 
bloody sweat. He trembles at the thought of the operation which 
he has dared to undertake, saying, “Father, if it be Thy Will, let 
this cup pass from me ! Nevertheless not my will but Thine be 
done !” 1 2 

The dread answer cornes that It Must Be, and this answer so 
fortifies him with holy zeal that it will seem to him as if he were 
raised by divine hands from that prostrate position; with a thrill 
of holy exaltation he renews joyfully the Oath, feeling himself 
once again no longer the man but the Magician, yet not merely 
the Magician, but the chosen and appointed person to accomplish 
a task which, however apparently unimportant, is yet an intégral 
part of universal destiny, so that if it were not accomplished the 
Kingdom of Heaven would be burst in pièces. 

He is now ready to commence the invocations. He consequently 
pauses to cast a last glance around the Temple to assure himself 
of the perfect readiness of ail things necessary, and to light the 

The Oath is the foundation of ail Work in Magick, as it is an 
affirmation of the Will. An Oath binds the Magician for ever. 
In Part II of Book 4 something has already been said on this 
subject; but its importance deserves some further élaboration. 
Thus, should one, loving a woman, make a spell to compel her 
embraces, and tiring of her a little later, evoke Zazel to kill her; 
he will find that the implications of his former Oath conflict with 
those proper to invoke the Unity of the Godhead of Saturn. Zazel 
will refuse to obey him in the case of the woman whom he has 
sworn that he loves. To this some may object that, since ail acts 
are magical, every man who loves a woman implicitly takes an 

1. Compare the remarks in a previous chapter. But this is a particular 
case. We leave its justification as a problem. 

2. Of course this is for the beginner. As soon as it is assimilated as 
true, he will say : “My will which is thine be done ! ” And ultimately no 
more distinguish “mine” from “thine”. A sympathetic change of gesture 
will accompany the mental change. 


Oath of love, and therefore would never be able to murder her 
later, as we find to be the not uncommon case. The explanation 
is as follows. It is perfectly true that when Bill Sykes desires to 
possess Nancy, he does in fact evoke a spirit of the nature of 
Venus, constraining him by his Oath of Love (and by his magical 
power as a man) to bring him the girl. So also, when he wants 
to kiJl her, he evokes a Martial or Saturnian spirit, with an Oath 
of hâte. But these are not pure planetary spints, moving in well- 
dehned spneres by rigidlv righteous laws. They are gross concré¬ 
tions of confused impulses, “incapable of understanding the nature 
of an oath”. They are also such that the idea of murder is nowise 
offensive to the Spirit of Love. 

It is indeed the cntenon of spiritual caste that conflicting 
éléments should not coexist in the same consciousness. The psalm- 
singing Puritan who persécutes publicans, and secretly soaks 
himself in hre-water; the bewhiskered philanthropist in broad- 
cloth who swindles his customers and sweats his employées: these 
men must not be regarded as single-minded scoundrels, whose use 
of religion and respectability to cioke their villainies is a deliberate 
disguise dictated by their criminal cunning. Far from it, they are 
only too sincere in their “virtues”; their terror of death and of 
supernatural vengeance is genuine; it proceeds from a section of 
themselves which is in irreconcilable conflict with their rascality. 
Neither si de can conciliate, suppress, or ignore the other; yet each 
is so craven as to endure its enemy’s presence. Such men are 
therefore without pure principles; they excuse themselves for 
every dirty trick that turns to their apparent advantage. 

The first step of the Aspirant toward the Gâte of Initiation 
tells him that purity — unity of purpose — is essential above ail 
else. “Do what thou Wilt” strikes on him, a ray of berce white 
flame consuming ail that is not utterly God. Very soon he is 
aware that he cannot consciously contradict himself. He develops 
a subtle sense which warns him that two trains of thought which 
he had never conceived as connected are incompatible. Yet deeper 
drives “Do what thou wiit”$ subconscious oppositions are evoked 
to visible appearance. The secret sanctuaries of the soûl are 
cleansed. “Do What thou Wilt” purges his every part. He has 
become One, one only. His Will is consequently released from 

125 — 

ihe interférence of internai opposition, and he is a Master of 
Magick. But for that very reason he is now utterly impotent to 
achieve anything that is not in absolute accordance with his 
Original Oath, with his True Will, by virtue whereof he incarnated 
as a man. With Bill Sykes love and murder are not mutually 
exclusive, as they are with King Arthur. The higher the type of 
man, the more sensitive he becomes; so that the noblest love 
divines intuitively when a careless word or gesture may wound, 
and, vigilant, shuns them as being of the family of murder. In 
Magick, likewise, the Adept who is sworn to attain to the Know¬ 
ledge and Conversation of his Holy Guardian Angel may in his 
grosser days hâve been expert as a Healer, to find that he is now 
incapable of any such work. He will probably be puzzled, and 
wonder whether he has lost ail his power. Y et the cause may 
be no more than that the Wisdom of his Angel deprecates the 
interférence of ignorant kindlmess with diseases which may hâve 
been sent to the sufferer for a purpose profoundly important to 
his welfare. 

In the case af The Master Therion, he h ad originally the 
capacity for ail classes of Orgia. In the beginnmg, He cured the 
sick, bewitched the obstinate, allured the seductive, routed the 
aggressive, made himself invisible, and generaliy behaved like a 
Young-Man-About-Town on every possible plane. He would 
afflict one vampire with a Sending of Cats, and appoint another 
his private Enchantress, neither aware of any moral oxymoron, 
nor hampered by the implicit incongruity of his oaths. 

But as He advanced in Adeptship, this coltishness found its 
mouth bittedj as soon as He took serious Oaths and was admitted 
to the Order which we name not, those Oaths prevented him using 
His powers as playthings. Trifling operations, such as He once 
could do with a turn of the wrist, became impossible to the most 
persistent endeavour. It was many years before He understood 
the cause of this. But little by little He became so absorbed in the 
Work of His true Will that it no longer occurred to Him to 
indulge in capricious amusements. 

Yet even at this hour, though He be verily a Magus of A. \ A.*., 
though His Word be the Word of the Aeon, though He be the 
Beast 666, the Lord of the Scarlet Woman “in whom is ail power 

— 126 — 

given”, there are still certain Orgia beyond Him to perform, 
oecause to do so would be to affirm what He hath denied in those 
Oaths by whose virtue He is Ihat He is. This is the case, even 
when the spirit of such Orgia is fully consonant with His Will. 

Ihe literal sense of His original Oath insists that it shall be 

The case offers two instances of this principle. Frater 
Perdurabo specifically swore that He would renounce His 
Personal possessions to the last penny5 also that He would allow 
no human affection to hinder Elim. Ihese ternis were accepted; 
He was granted infinitely more than He had imagined possible to 
any incarnated Man. On the other hand, the price offered by Him 
was exacted as stnctly as if it had been stipulated by Shylock. 
Kvery tieasure that he had on earth was taken away, and that, 
usually, 111 so biutal 01 ciuel a manner as to make the loss îtself the 
least part of the pang. Every human affection that He had in 
His and that heart aches for Love as few hearts can ever 
conceive was torn out and trampled with such infernal ingenuity 
in intensifying torture that His endurance is beyond belief. 
Inexplicable are the atrocities which accompanied every step in His 
Initiation! Death dragged away His children with slow savagery; 
the women He loved drank themselves into delirium and dementia 
before His eyes, or repaie! His passionate dévotion with toad-cold 
treachery at the moment when long years of loyalty had tempted 
Him to trust them. His friend, that bore the bag, stole that which 
was put therein, and betrayed his Master as thoroughly as he was 
able. At the first distant rumour that the Pharisees were out, his 
disciples “ail forsook Him and fled”. Elis mother nailed Him 
with lier own hands to the cross, and reviled Him as nine years 
He hung thereupon. 

Now, having endured to the end, being Master of Magick, He 
is mighty to Work His true Will- which Will is, to establish on 
Earth His Word, the Law of Thelema. He hath none other Will 
than this j so ail that He doth is unto this end. Ail His Orgia bear 
fruit; what was the work of a month when He was a full Major 
Adept is to day wrought in a few minutes by the Words of Will, 
uttered with the right vibrations into the prepared Ear. 

— 127 — 

But neither by the natural use of His abilities, though they hâve 
made Him famous through the whole world, nor by the utmost 
rnight of his Magick, is He able to acquire material wealth beyond 
the minimum necessary to keep Him alive and at work. It is in 
vain that He protests that not He but the Work is in need of 
money ; He is barred by the strict Jetter of His Oath to give ail 
that He hath for His magical Attainment. 

Yet more awful is the doom that He hath invoked upon Himself 
in renouncing His right as a man to enjoy the Love of those whom 
He loves with passion so selfless, so pure, and so intense in return 
for the power so to love Mankind that He be chosen to utter the 
Word of the Aeon for their sake, His reward universal abhorrence, 
bodily torment, mental despair, and moral paralysis. 

Yet He, who hath power over Death, with a breath to call back 
health, with a touch to beckon life, He must watch His own child 
waste awav month by month, aware that His Art may not anywise 
avail, who hath sold the signet ring of his personal profit to buy 
him a plain gold band for the félon finger of his bride, that worn 
widow, the World! 

128 — 



Of the Invocation 

In the straightforward or “Protestant** System of Magick there 
is very little to add to what has already been said. The Magician 
addresses a direct pétition to the Being invoked. But the secret of 
success in invocation has not hitherto been disclosed. It is an 
exceedingly simple one. It is practically of no importance whatever 
that the invocation should be “right”. There are a thousand 
different wavs of compassing the end proposed, so far as external 
things are concerned. The whole secret may be summarised in 
these four words: “Enflame thyself in praying.” 1 

The mind must be exalted until it loses consciousness of self. 
The Magician must be carried forward blindly by a force which, 
though. in him and of him, is by no means that which he in his 
normal State of consciousness calls I. Just as the poet, the lover, 
the artist, is carried out of himself in a Creative frenzy, so must it 
be for the Magician. 

It is impossible to lay down rules for the obtaining of this spécial 
stimulus. To one the mystery of the whole ceremony may appeal; 
another may be moved by the strangeness of the words, even by the 
fact that the “barbarous names” are unintelligible to him. Some- 
times in the course of a ceremony the true meaning of some 
barbarous name that has hitherto baffled his analysis may flash 
upon him, luminous and splendid, so that he is caught up into 

i. This is Qabalistically expressed in the old Formula : Domine noster, 
audi tuo servo! kyrie Christel O Christel 


orgasm. The smell o£ a particular incense may excite him effec- 
tively, or perhaps the physical ecstasy of the magick dance. 

Every Magician must compose liis ceremony in siieh a 
manner as to produce a drasnatic climax. At the moment 
when the excitement hecomes ungovernable, when the whole 
conscious being of the Magician undergoes a spiritual spasm, 
at thaï moment must lie utter the suprême adjuration. 

One veiy effective method is to stop short, by a suprême effort 
of will, again and again, on the very brink of that spasm, until a 
time arrives when the idea of exercising that will fails to occur \ 
Inhibition is no longer possible or even thinkable, and the 
whole heing of the Magician, no minutes! atom saying nay, 
is irresistibly fJung forth. In blinding light, amid the roar 
of ten thousand thunders, the Union of God and man is 

If the Magician is stiJl seen standing in the Circle, quietly 
pursuing his invocations, it is that ail the conscious part of him has 
become detached from the true ego which lies behind that normal 
consciousness. But the circle is wholly filled with that divine 
essence 3 ail else is but an accident and an illusion. 

The subséquent invocations, the graduai development 
and materialization of the force, require no effort. It is 
one great mistake of the beginner to concentrate his force upon the 
actual stated purpose of the ceremony. This mistake is the most 
frequent cause of failures in invocation. 

A coroliary of this Theorem is that the Magician soon discards 
évocation almost altogether — only rare circumstances demand any 
action what ever on the material plane. The Magician devotes 
himself entirely to the invocation of a god 3 and as soon as his 
balance approaches perfection he ceases to invoke any partial god 3 
only that god vertically above him is in his path. And so a man 
who perhaps took up Magick merely with the idea of acquiring 
knowledge, love, or wealth, finds himself irrevocably committed to 
the performance of The Great Work. 

I. This forgetfulness must be complété; it is fatal to try to Tet oneself 
go’ consciously. 

— 130 — 

It wiJl now be apparent that there is no distinction between 
magick and méditation except of the most arbitrary and accidentai 
kind. 1 


Beside these open methods there are also a number of mental 
methods of Invocation, of which we may give three. 

The first method concerns the so-called astral body. The 
Magician should practise the formation of this body as recom- 
mended in Liber O, and learn to rise on the planes according to the 
instruction given in the same book, though limiting his a rising” to 
the particular Symbol whose God he wishes to invoke. 

The second is to recite a mantra suitable to the God. 

The third is the assumption of the form of the God — by 
transmuting the astral body into LIis shape. This last method îs 
really essential to ail proper invocation, and cannot be too 
sedulously practised. 

There are many other devices to aid invocation, so many that it 
is impossible to enumerate them; and the Magician will be wise 
to busy himself in inventing new ones. 

We will give one example. 

Suppose the Suprême Invocation to consist of 20 or 30 barbarous 
liâmes, let hirn imagine these liâmes to occupy sections of a vertical 
column, each double the length of the preceding one 5 and let him 
imagine that his consciousness ascends the column with each name, 
The mere multiplication will then produce a feeling of awe and 
bewilderment which is the proper forerunner of ecstasy. 

I11 the essay “Energized Enthusiasm” in No. IX, Vol. 1 of the 
Equinox 2 is given a concise account of one of the classical methods 
of arousing Kundalini. This essay should be studied with care and 

1. There is the general metaphysical antithesis that Magick is the Art 
of the Will-to-Live, Mysticism of the Will-to-Die; but—“Truth cornes 
bubbling to my brim; Life and Death are one to Him!”. 

2. The earliest and truest Christians used what is in ail essentials this 
method. See “Fragments of a Faith Forgotten” by G. R. S. Mead, 
Esa. B. A., pp. 80-81. 

There is a real connexion between what the vulgar call blasphemy and 

131 — 

what they call immorality, in the fact that the Christian îegend is an écho 
of a Phallic rite. There is also a true and positive connexion between the 
Creative force of the Macrocosm, and that of the Microcosm. For this 
reason the latter must be made as pure and consecrated as the former. The 
puzzle for most people is how to do this. The study of Nature is the Key 
to that Gâte. 

132 — 


(Part II) 



On the appearance of the spirit, or the manifestation of the 
force in the talisman which is being consecrated, it is necessary to 
bind it by an Oath or Charge. A spirit should be made to lay its 
hand visibly on the weapon by whose might it has been evoked, 
and to a swear obedience and faith to Him that liveth and 
triumpheth, that reigneth above him in His palaces as the Balance 
of Righteousness and Truth” by the Names used in that évocation. 

It is then only necessary to formulate the Oath or Charge in 
language harmonious with the previously announced purpose of 
the operation. 

Tlie précaution indicated is not to let oneself sink into 
one’s humanity while the weapon is extended beyond the 
Circle. Were the force to flow from it to you instead of 
from you to it, you would be infallibly blasîed, or, ai the 
least, become the slave of the spirit. 

At no moment is it more important that the Divine Force 
should not only fill, but radiate from, the aura of the Magician. 


Occasionally it may happen that the spirit is récalcitrant, and 
refuses to appear. 

Let the Magician consider the cause of such disobedience! 

— 133 “ 

It may be that tiie place or time is wrong. One cannot easily 
evoke water-spirits in the Sahara, or salamanders in the English 
Lake District. Hismael will not readily appear when Jupiter is 
below the horizon. 1 2 In order to counteract a natural deficiency 
of this sort, one would hâve to supply a sufficient quantity of the 
proper kind of material. One cannot make bricks without straw. 

With regard to invocations of the Gods, such considérations do 
not apply. The Gods are beyond most material conditions. It is 
necessarv to hll the heart and mïnd with the proper basis for 
manuestauon. The higher the nature of the God, the more true 
tins is. The Holy Guardian Angel has always the necessary 
hasis. His manifestation dépends solely on the readiness 
oî tue Aspirant, and ail magical ceremonies used in that 
invocation are merely intended to préparé that Aspirant; 
not in any way to attract or influence Him. It is His 
constant and et ornai "W ill to hecome one with the Aspirant, 
and the moment the coiiditions of the lutter muke it possible, 
That Bridai is consummaled. 


The obstinacy of a spirit (or the inertia of a talisman) usually 
implies a defect in invocation. The spirit cannot resist even for a 
moment the constraint of his Intelligence, when that Intelligence 
is working in accordance with the Will of the Angel, Archangel 

1. It is not possible in this elementary treatise to explain the exact 
nature of the connexion between the rays of the actual planet called 
Jupiter and the Jupiterian éléments which exist in varions degrees in 
terrestrial objects. 

2. Since this Knowledge and Conversation is not universal, it seems 
at first as if an omnipotent will were being baulked. But His Will and 
your will together make up that one will, because you and He are one. 
That one will is therefore divided against itself, so long as your will fails 
to aspire steadfastly. 

Also, His will cannot constrain yours. He is so much one with you 
that even your will to separate is His will. He is so certain of you that 
He delights in your perturbation and coquetry no less than in your 
surrender. These relations are fully explained in Liber LXV. See also 
Liber Aleph CXI. 

~ 134 — 

and God above him. It is therefore better to repeat the Invo¬ 
cations than to proceed at once to curses. 

The Magician should also consider 1 whether die évoca¬ 
tion be in trnth a necessary part of the Karma of the 
Universe, as he has stated in his own Oath (See Cap. XVI. i), 
For if this be a delusion, success is impossible. It will then be 
best to go back to the beginning, and recapitulate with greater 
intensity and power of analysis the Oath and the Invocations. 
And this may be done thrice. 

But if this be satisfactorily accomplished, and the spirit 
be y et disobedient, the implication is thaï sonie hostile force 
is at work îo hinder the operation. It will then become 
advisable to discover the nature of that force, and to attack 
and desîroy it. This makes the ceremony more useful than 
ever to the Magician, who may thereby be led to irnveil a 
black magical gang whose existence he had not hitherto 

His need to check the vampiring of a lady in Paris by a sorceress 
once led Frater Perdurabo to the discovery of a very powerful 
body of black magicians, with whom he was obliged to war for 
nearly îo years before their ruin was complété and irrémédiable 
as it now is. 

Such a discovery will not necessarily impede the ceremony. A 
general curse may be pronounced against the forces hindering the 
operation (for ex hyfothesi no divine force can be interfering) 
and having thus temporarily dislodged them — for the power of 
the God invoked will suffire for this purpose — one may proceed 
with a certain asperity to conjure the spirit, for that he has done 
ill to bend before the conjurations of the Black Brothers. 

Indeed, some démons are of a nature such that they only 
understand curses, are not amenable to courteous command:— 

“a slave 

Whom stripes may move, not kindness.” 

Finally, as a last resource, one may burn the Sigil of the 

I. Of course this should hâve been done in preparing the Ritual. 
But he renews this considération from the new standpoint attained by the 

H5 — 

Spirit in a black box wiîh stinking substances, alï îiaving 
been properly prepared beforehand, and tlie magical links 
properîy made, so that lie is really tortured by the 
Operation. 1 

This is a rare event, however. Only once in the whole of his 
magical career was Frater Perurabo driven to so harsh a 


In this connexion, beware of too ready a compliance on the 
part of the spirit. If some Black Lodge has got wind of your 
operation, it may send the spirit, full of hypocritical submission, to 
destroy you. Such a spirit will probably pronounce the oath 
amiss, or in some way seek to avoid his obligations. 

It is a dangerous trick, though, for the Black Lodge to play; 
tor if the spirit corne properly under your control, it will be forced 
to disclose the transaction, and the current will return to the Black 
Lodge with fulminating force. The liars will be in the power 
of their own lie; their own slaves will rise up and put them into 

bondage. The wicked fall into the pit that they themseives 

And so perish ail the King’s enemies! 


The charge to the spirit is usually embodied, except in Works 
of pure évocation, which after ali are comparatively rare, in sonie 
kind of talisman. In a certain sense, the talisman is the Charge 
expressed in hieroglyphics. Yet, every object soever is a 
talisman, for the définition of a talisman is: something upon 
which an act of will (that is, of Magick) has been performed in 
order to fit it for a purpose. Repeated acts of will in respect of 

i. The précisé meaning of these phrases is at first sight obscure. The 
spirit is merely a récalcitrant part of one’s own organism. To evoke him 
is therefore to become conscious of some part of one’s own character; to 
command and constrain him is to bring that part into subjection. This is 
best understood by the analogy of teaching oneself some mental-physical 
accomplishment (e. g. billiards), by persistent and patient study and 
practice, which often involves considérable pain as well as trouble. 

1 3 6 — 

any object consecrate it without further ado. One knows what 
miracles can be clone with one’s favourite mashie! One has used 
the mashie again and again, one’s love for it growing in proportion 
to one’s success with it, and that success again made more certain 
and complété by the effect of this “love under will”, which one 
bestows upon it by using it. 

It is, of course, very important to keep such an object away 
from the contact of the profane. It is instinctive not to let another 
person use one’s fishing rod or one’s gun. It is not that they could 
do any harm in a material sense. It is the feeling that one’s use 
of these things has consecrated them to one’s self. 

Of course, the outstanding example of ail such talismans is the 
wife. A wife may be defined as an object specially prepared for 
taking the stamp of one’s Creative will. This is an example of a 
very complicated magical operation, extending over centuries. 
But, theoretically, it is just an ordinary case of talismanic magick. 
It is for this reason that so much trouble has been taken to prevent 
a wife having contact with the profane; or, at least, to try to 
prevent her. 

Readers of the Bible will remember that Absalom publicly 
adopted David’s wives and concubines on the roof of the palace, 
in order to signify that he had succeeded in breaking his father’s 
magical power. 

Now, there are a great many talismans in this world which are 
being left lying about in a most reprehensibly careless manner. 
Such are the objects of popular adoration, as ikons and idols. 
But, it is actually true that a great deal of real magical Force is 
locked up in such things; consequently, by destroying these sacred 
symbols, you can overcome magically the people who adore them. 

It is not at ail irrational to fight for one’s flag, provided that 
the flag is an object which really means something to somebody. 
Similarly, with the most widely spread and most devotedly 
worshipped talisman of ail, money, you can evidently break the 
magical will of a worshipper of money by taking his money away 
from him, or by destroying its value in some way or another. 
But, in the case of money, general expérience tells us that there 
is very little of it lying about loose. In this case, above ali, 

137 “ 

people hâve recognised its talismanic virtue, that is to say, its 
power as an instrument of the wilL 

But with many ikons and images, it is easy to steai their virtue. 
This can be done sometimes on a tremendous scale, as, for example, 
when ail the images of Isis and Horus, or similar mother-child 
combinations, were appropriated Wholesale by the Christians. The 
miracle is, however, of a somewhat dangerous type, as in this 
case, where enlightenment has corne through the researches of 
archaeologists. It has been shown that the so-called images of 
Mary and Jésus are really nothing but imitations of those of 
Isis and tiorus. Honesty is the best policy in Magick as in other 
lines of life. 

138 — 



After a ceremony has reached its climax, anti-climax must 
inevitably follow. But if the ceremony has been successful this 
anti-climax is merely formai. The Magician should rest 
permanently on the higher plane to which he has aspired. 1 The 
whole force of the operation should be ahsorhed; but there 
is almost certain to be a residuum, since no operation is perfect; 
and (even if it were sol there would be a number of things, 
sympathetic to the operation, attracted to the Circle. These must 
be duly dispersed, or thev will degenerate and become evil. It 
is always easy to do this where invocations are concerned; the mere 
removal of the strain imposed by the will of the magician will 
restore things to their normal aspects, in accordance with the great 
law of inertia. In a badly-managed évocation, however, this does 
not always obtainj the spirit may refuse to be controlled, and may 
refuse to départ — even after having sworn obedience. In such 
a case extreme danger may arise. 

In the ordinary way, the Magician dismisses the spirit with 
these words: “And now I say unto thee, départ in peace unto thine 
habitations and abodes — and may the blessing of the Highest be 
upon thee in the name of (here mention the divine name suitable 
to the operation, or a Name appropriate to redeem that spirit) 3 
and let there be peace between thee and me 3 and be thou very ready 
to corne, whensoever thou art invoked and called!” 1 2 

1. The rock-climber who relaxes on the face of the précipice falls 
to earth; but once he has reached a safe ledge he may sit down. 

2. It is usual to add “either by a word, or by a will, or by this 
mighty Conjuration of Magick Art.” 

— 139 

Should lie fai! to disappear immediately, it is a sign thaï 
there is something ver y wrong, The Magician should 
immediaîely reconsecrate the Circle with the uîmost care. 
He should then repeat the dismissal; and if this does not suffice, 
he should then perform the banishing ritual suitable to the nature 
of the spirit and, if necessary, add conjurations to the same 
effect. In these circumstances, or if anything else suspicious should 
occur, he should not be content with the apparent disappearance of 
the spirit, who might easily make himself invisible and lie in 
ambush to do the Magician a mischief when he stepped out of the 
Circle — or even months afterwards. 

An y symhol whieh lias once definitely entered your 
environment with your own consent is extremely danger ous; 
unless under absolut e c ont roi, A man’s friends are more 
capable of working him harm than are strangers; and his 
greatest danger lies in his own habits. 

Of course it is the very condition of progress to build up ideas 
into the subconscious. The necessity of sélection should therefore 
be obvious. 

True, there cornes a time when ail éléments soever must be 
thus assimilated. Samadhi is, by définition, that very process. 
But, from the point of view of the young magician, there is a 
right wav — strait and difficult •— of performing ail this. One 
cannot too frequently repeat that what is lawful and proper 
to one Path is alien to another. 

Immediately after the License to Départ, and the general 
closing up of the work,it is necessary that the Magician should sit 
down and write up his magical record. However much he may 
hâve been tired 1 by the ceremony, he ought to force himself to do 
this until it becomes a habit. Verily, it is better to fail in 
the magical ceremony than to fail in writing down an 
accurate record of it. One need not doubt the propriety of this 
remark. Even if one is eaten alive by Malkah be-Tarshishim 
ve-Ruachoth ha-Schehalim, it does not matter very much, for it 
is over so very quickly. But the record of the transaction is 

I. He ought to be refreshed, more than after a full night’s deep sleep. 
This forms one test of his skill. 

— 140 — 

otherwise important. Nobody cares about Duncan having been 
murdered by Macbeth. It is only one of a number of similar 
murders. But Shakespeare’s account of the incident is a unique 
treasure of mankind. And, apart from the question of the value 
to others, there is that of the value to the magician himself. The 
record of the magician is his best asset. 

It is as foolish to do Magick without method, as if it were 
anything else. To do Magick without keeping a record is like 
tiying to run a business without book-keeping. There are a great 
manv people who quite misunderstand the nature of Magick. 
They hâve an idea that it is something vague and unreal, instead 
ot being, as it is, a direct means of coming into contact with 
reauty. It is these people who pay themselves with phrases, who 
are always using long words with no definite connotation, who 
p aster themselves with pompous titles and décorations which 
mean nothing whatever. With such people we hâve nothing to 
do But to those who seek reality the Key of Magick is offered, 
and they are hereby warned that the key to the treasure-house is 

no good without the combination; and the combination is the 
magical record. 

From one point of view, magical progress actually con- 
sists in deciphering one’s own record. 1 For this reason it 
is the most important thing to do, on strictly magical grounds. 
But apart from this, it is absolutely essential that the record 
snould be clear, fu.ll and concise, because it is only by such a record 
that your teacher can judge how it is best to help you. Your 
magical teacher has something else to do besides running around 
.er you ail the time, and.the most important of ail his functions 
is that of auditor. Now, if you call in an auditor to investigate 
a business, and when he asks for the books you tell him that you 
hâve not thought it worth while to keep any, you need not be 
surprised if he thinks you every kind of an ass. 

It is at least, it was — perfectly incredible to The Master 
Th er ion that people who exhibit ordinary common sense in 

• 1 \r ° ne 1S a ^ tai * in t ^ e Bod y ^uith, every successive incarnation 

is a Veil, and the acquisition of the Magical Memory a graduai UnveilinP- 
of that Star, of that God. 6 

the other affairs of life should lose it completely when they 
tackle Magick. It goes far to justify the helief of the semi- 
educated that Magick is rather a crazy affair after ail. However, 
there are none of these half-baked lunatics connected with the 
A.*. A.’., because the necessity for hard work, for passing 
examinations at stated intervals, and for keeping an intelligible 
account of what they are doing, frightens away the unintelligent, 
idle and hysterical. 

There are numerous models of magical and mystical records to 
be found in the various numbers of the Equinox y and the student 
will hâve no difficulty in acquiring the necessary technique, if he 
be diligent in practice. 

— 142 




Within ilie liuman body is another body of approximately 
the same size and sliape; L but made of a subîler and less 
iilnsory materiaL It is of course not “real” 5 but then no more 
is the other body! Before treating of clairvoyance one must discuss 
briefly this question of reality, for misapprehension on the subject 
has given rise to endless trouble. 

There is the story of the American in the train who saw another 
American carrying a basket of unusual shape. His curiosity 
mastered him, and he leant across and said: “Say, stranger, what 
you got in that bag ?” The other, lantern-jawed and taciturn, 
replied : “Mongoose”. The hrst man was rather baffled, as he 
had never heard of a mongoose. After a pause he pursued, at the 
risk of a rebuff : “But say, what is a Mongoose ?” “Mongoose 
eats snakes”, replied the other. This was another poser, but he 
pursued; “What in he.ll do you want a Mongoose for ?” “Well, 
you see”, said the second man (in a confidential whisper) “my 
brother sees snakes”. The hrst man was more puzzled than ever; 
but after a long think, he continued rather pathetically : “But say, 
them ain’t real snakes”. “Sure”, said the man with the basket, 
“but this Mongoose ain’t real either”. 

This is a perfect parable of Magick. There is no such thing 

1. i. e. as a general rule. It can be altered very greatly in these 

— 143 

as trutli in the perceptible imiverse; every idea when 
analysecl is fornid to contain a contradiction. It is quite 
useless (except as a temporary expédient) to set up one class of 
ideas against another as being "more real”. The advance of man 
towaids God is not necessarily an advance towards truth. Ail 
philosophical Systems hâve crumbled. But each class of ideas 
possesses true relations within itself. It is possible, with Berkeley, 1 
to deny the existence of water and of wood; but, for ail that, wood 
fioats on water. The Magician becomes identical with the imrnor- 
tal Osins, yet the Magician dies. In this dilemma the facts must 
be restated. One should preferably say that the Magician becomes 
tonscious of that part of himself which he calls the immortal 
Osins j and that Part does not “die”. 

Now this interior body of the Magician, of which we spoke at the 
begmning of this chapter, does exist, and can exert certain powers 
which his natural body cannot do. It can, for example, pass 
tirough matter , and it can move freelv in every direction 
* ni ough space. But this is because “matter”, in the sense in which 
we commonly use the word, is on another plane 2 . 

Now this fine body perceives a uni verse which we do not 
ordinarily . perceive. It does not necessarily perceive the 
universe which we do normally perceive, so although in this body 
I can pass through the roof, it does not follow that I shall be able 
to tell what the weather is like. I might do so, or I might not; 
Dut if I could not, it would not prove that I was deceiving myself 
m supposing that I had passed through the roof. This body, 
which is called by varions authors the Astral double, body 
of Light, body of fire, body of desire, fine body, scin-laeca 
and numberless other naines is naturally fiited to perceive 
objects of ils own class... in particular, the phantoms of 
the astral plane. 

1. 1 he real Berkeley did nothing of the sorti the reference here is 

to an imaginary animal invented by Dr. Johnson ont of sturdy British 

2 . We do not call electrical résistance, or économie îaws, unreal, on 
the ground that they are not directly perceived by the senses. Gur magical 
doctrine is universally accepted by sceptics — only they wish to make 
Magick itseîf an exception! 

H4 — 

There is some sort of vague and indeterminate relation between 
the Astrals and the Materials ; and it is possible, with great 
expérience, to deduce facts about material things from the astral 
aspect which they présent to the eyes of the Body of Light. 1 This 
astral plane is so varied and so changeable that several clairvoyants 
looking at the same thing might give totally different accounts of 
what they saw; yet they might each make correct déductions. In 
looking at a man the first clairvoyant might say : “The lines of 
force are ail drooping”; the second : “It seems ail dirtv and 
spotty”; a third; “The Aura looks very ragged.” Yet ail might 
agréé in deducing that the man was in ill-health. In any case, ail 
such déductions are rather unreliable. One must be a highly 
skilled man before one can trust one’s vision. A great many people 
think that they are extremely good at the business, when in fact 
they hâve onlv made some occasional shrewd guesses (which 
they naturallv remember) in the course of hundreds of forgotten 

The onlv way to test clairvoyance is to keep a careful record of 
every experiment made. For example, Frater O. M. once gave 
a clairvoyant a waistcoat to psychometrize. He made 56 State- 
ments about the owner of the waistcoat ; of these 4 were notably 
rightj 17, though correct, were of that class of statement which 
is true of almost everybody. The remainder were wrong. It was 
concluded from this that he showed no evidence of any spécial 
power. In fact, his bodily eyes — if he could discern Tailoring 
— would hâve served him better, for he thought the owner of 
the vest was a corn-chandler, instead of an earl, as he is. 

The Magician can hardi y take too much trouble to 
develop this power in himself. It is extremely useful to him 
in guarding himself against attack; in obtaining warnings, in 
judging character, and especially in watching the process of his 

I. This is because there is a certain necessary correspondence between 
planes; as in the case of an Anglo-Indian’s liver and his temper. The 
relation appears “vague and indeterminate” only in so far as one happens 
to be ignorant of the laws which State the case. The situation is analo- 
gous to that of the chemist before the discovery of the law of “Combining 
Weights”, etc. 


There are a great many ways of acquiring the power. Gaze 
into a crvstal, or into a pool of ink in the palm of the hand, or into 
a mirror, or into a teacup. Just as with a microscope the expert 
operator keeps both eves open, though seeing only through the 
one at the eye-piece of the instrument, so the natural eyes, ceasing 
to give anv message to the brain, the attention is withdrawn from 
them, and the man begins to see through the Astral eyes. 

These methods appear to The Master Therion to be 
unsatisfactory. Very often they do not work at ail. It is difficult 
to teach a person to use these methods; and, worst of ali, they are 
purely passive! You can see only what is shewn you, and you are 
probably shewn things perfectly pointless and irrelevant. 

The proper metnod is as followsi — Devciop the body oi 
Liglil until îî is jiisl ns real to y ou as your otlier body. 
teacli it îo travel to any desired Symbol, and enable it te 
perform ail neeessary Rites and Invocations. In sbort, 
edncate it. Ultimately, the relation of that body with your 
own must be exceedingly intimâtes but before this harmonizing 
takes place, you should begin by a careful différentiation. The first 
thing to do, therefore, is to get the body outside your own. To 
avoid muddling the two, you begin by imagining a shape resem- 
bÜng yourself standing in front of you. Do not say: “Oh, it’s only 
imagination!” lhe time to test that is later on, when you hâve 
secured a fairly ciear mental image of such a body. T'ry to ima¬ 
gine how your own body would look if you were standing in its 
place j try to transfer your consciousness to the Body of Light. 
Your own body has its eyes shut. Use the eyes of the Body of Light 
to describe the objects in the room behind you. Don’t say, “It’s 

only an effort of subconscious memory”...the time to test that is 
later on. 

As soon as you feel more or less at home in the fine body, let it 
rise in the air. Keep on feeling the sense of rising; keep on looking 
about you as you rise until you see landscapes or beings of the astral 
plane. Such hâve a quality ail their own. They are not like material 
things — they are not like mental pictures — they seem to lie 
between the two. 

After some practice has made you adept, so that in the course 


of an hour’s journey you can reckon on having a fairly eventful 
time, turn your attention to rcaching a definite place on the astral 
plane j invoke Mercury, for example, and examine carefully your 
record of the resulting vision — discover whether the symbols 
which you hâve seen correspond with the conventional symbols of 

Tliis iesting of the spirits is the most important branch 
of tlie whoïe tree of Magick. Without it, one is lost in the 
jungle of delusion. Every spirit, up to God himself, is 
ready to deceive you if possible, to make himself ont more 
important than lie is; in short, to lay in wait for your soûl 
in 333 separate ways. Remember thaï after ail the highest 
of ail the Gods is en!y the Magus, 1 Mayan, the greatest of 
ail the devils. 

Your may also try “rising on the planes”. 2 With a little practice, 
especially if you hâve a good Guru, you ought to be able to slip 
in and out of your astral body as easily as you slip and out of a 
dressing-gown. It will then no longer be so necessary for your 
astral body to be sent far off ; without moving an inch you will be 
able to “turn on” its eyes and ears — as simplv as the man with 
the microscope (mentioned above) can transfer his complété 
attention from one eye to the other. 

Now, however unsuceessful your geîting ouï of the body 
may apparently hâve been, it is most necessary to use every 
effort to bring it properly back. Make the Body of Light 
coincide in space with the physica! body, assume the God- 
Form, and vibrate the name of lïarpocrates with the utmost 
energy; then recover unity of consciousness. If you fail 
to do this properly you may find vourself in serious trouble. Your 
Body of Light may wander away uncontrolled, and be attacked and 
obsessed. You will become aware of this through the occurrence 
of headache, bad dreams, or even more serious signs such as 
hysteria, fainting fits, possibly madness or paralysis. Even the 
worst of these attacks will probably wear off, but it may leave you 
permanently damaged to a greater or less extent. 

1. See Liber 418, 3rd Aethyr. 

2. See Infra and Appendix. 

— 147 

A great majority of “spiritualists”, “occultists”, “Toshos- 
ophists”, are pitiable examples of repeated losses from this cause. 

The emotional type of religionist also suffers in this way. 
Dévotion projects the fine body, which is seized and vampirized by 
the démon masquerading as “Christ” or “Mary”, or whoever may 
be the object of worship. Complété absence of ail power to 
concentrate thought, to follow an argument, to formulate a Will, 
to hold fast to an opinion or a course of action, or even to keep a 
solemn oath, mark indelibly those who hâve thus lost parts of their 
soûls. They wander from one new cuit to another even crazier. 
Occasionally such persons drift for a moment into the surroundmgs 
of The Master Therion, and are shot out by the simple process 
of making them try to do a half-hour 5 s honest work of any kind. 

In projecting the Astral, it is a valtiable additional safe- 
gnard to perform the whole operation m a properïy con- 
secrated circle. 

Proceed with great caution, then, but proceed. In time your 
Body of Light will be as strong against the spirits as your other 
body against the winds of Heaven. Ail dépends upon the develop¬ 
ment of that Body of Light. It must be furnished with an 
organism as ramified and balanced as its shadowy brother, the 
material body. 

To recapitulate once more, then, the first task is to develop 
your own Body of Light within your own circle with out 
reference to any other inhabitants of the world to which it belongs. 

That which you hâve accomplished with the subject you may 
now proceed to do with the object. You will learn to see the 
astral appearance of material thingSj and although this does not 
properïy belong to pure clairvoyance, one may here again mention 
that you should endeavour to the utmost to develop and 
forîify this Body of Light. The hest and simpîest way to 
do this is to use it constantly, to exercise it in every way. 
In particular it may be employed in ceremonies of initiation or of 
invocation — w r hile the physical body remains silent and still. 

In doing this it will often be necessary to create a Temple on 
the astral plane. Il is excellent practice to create symbols. 
This one précaution is needed: after using them, they 
should be reabsorbed. 


Having learned to create astral forms, the next step will be at 
first very difficult. Phantasmal and fleeting as the astral is in 
general, those forms which are definitely attached to the material 
possess enormous powers of résistance, and it consequently requires 
very high potential to influence them. Their material analogues 
seem to serve as a fortress. Even where a temporary effect is 
produced, the inertia of matter draws it back to the normal; yet the 
power of the trained and consecrated will in a well-deveioped astral 
body is such that it can even produce a permanent change in the 
material upon whose Body of Light you are working, e.g. ; one 
can heal the sick bv restoring a healthy appearance to their astral 
forms. On the other hand, it is possible so to disintegrate the 
the Body of Light even of a strong man that he will fall dead. 

Such operations demand not only power, but judgment. Nothing 
can upset the sum total of destiny — everything must be paid for 
the uttermost farthing. For this reason a great many operations 
theoretically possible cannot be performed. Suppose, for example, 
you see two men of similarly unhealthy astral appearance. In one 
case the cause may be slight and temporary. Your help suffices to 
restore him in a few minutes. The other, who looks no worse, is 
really oppressed by a force incalculably greater than you could 
control, and you would only damage yourself by attempting to help 
him. The diagnosis between the two cases could be made by an 
investigation of the deeper strata of the astral, such as compose the 
“causal body”. 

A body of black magicians under Anna Kingsford 1 once 
attempted to kill a vivisector who was not particularly well known; 
and they succeeded in making him seriously ill. But in attempting 
the same thing with Pasteur they produced no effect whatever, 
because Pasteur was a great genius — an adept in his own line far 
greater than she in h ers — and because millions of people were 
daily blessing him. It cannot be too clearly nnderstood that 
magical force is snbject to the same ïaws of proportion as 
any other kind of force. It is useless for a mere millionaire to 
try to bankrupt a man who has the Bank of England behind him. 

I. Anna Kingsford, so far as her good work is concerned, was only the 
rubber stamp of Edward Maitland. 


To sum up, the first task is to separate the astral form from the 
physical body, the second to develop the powers of the astral body, 
in particular those o£ sight, travel, and interprétation 3 third, to 
unify the two boclies without muddling them. 

This being accomplished, the magician is htted to deai with the 


It is now useful to continue with considérations of other planes, 
which hâve commonly been classed under the Astral. There is 
some reason for this, as the délimitations are somewhat vague. Just 
as the vegetable kingdom merges into the animal, and as the 
material plane has beings which encroach upon the boundaries of 
the astral, so do we hnd it in the higher planes. 

The mental images which appear during méditation are subjec¬ 
tive, and pertain not at ail to the astral plane. Only verv rarely 
do astral images occur during méditation. It is a bad break in the 
circle, as a rule, when they do. 

There is also a Magical Plane. This touches the material, and 
even includes a portion of it. It includes the Astral, chiefly a fuli- 
blooded type of the Astral. It reaches to and includes most, if not 
ail, of the spiritual planes. 

The Magical plane is thus the most comprehensive of ail. 
Egyptian Gods are typical inhabitants of this plane, and it is the 
home of every Adept. 

The spiritual planes are of several types, but are ail distinguished 
by a reality and intensitv to be found nowhere else. Their 
inhabitants are formless, free of space and time, and distinguished 
by incomparable brilliance. 

There are also a number of sub-planes, as, for example, the 
Alchemical. This plane wiil often appear in the practice of 
u Rising on the Planes” ; its images are usually those of gardens 
curiously kept, mountains furnished with peculiar symbols, hiero- 
glyphic animais, or such figures as that of the a Hermetic 
Arcanum”, and pictures like the “Goldseekers” and the ‘Mas¬ 
sacre of the Innocents” of Basil Valentine. There is a unique 
quality about the alchemical Plane which renders its images imme- 
diately recognisable. 


The are also planes corresponding to various religions past and 
présent, ail of which hâve their peculiar unity. 

ïi is of the utmost importance to tlie “Clairvoyant” or 
Hraveller in the fine body to be able to find bis way to 
any desired plane, and operate therein as itts rnler. 

The Neopliyte of A.*. A.’, is examined most strict ly in 
tliis practice before he is passed to the degree of Zelaîor. 

In “Rising on the Planes” one must usuallv pass clear through 
the Astral to the Spiritual. Sonie will be unable to do this. The 
“fine body” which is good enough to subsist on lower planes, a 
shadow among shadows, will fail to penetrate the higher strata. 
It requires a great development of this body,and an intense infusion 
of the highest spiritual constituents of man, before he can pierce 
the veils. The constant practice of Magick is the best préparation 
possible. Even though the human consciousness fail to reach the 
goal, the consciousness of the fine body itself may do so, wherefore 
whoso travels in that body on a subséquent occasion may be found 
worthyj and its success will react favourably on the human 
consciousness, and increase its likelihood of success in its next 
magical operation. 

Similarly, the powers gained in this way will strengthen the 
magician in his meditation-practices. His Will becomes better able 
to assist the concentration, to destroy the mental images which 
disturb it, and to reject the lesser rewards of that practice which 
tempt, and too often stop the progress of, the mystic. 

Although it is said that the spiritual lies “beyond the astral”, 
this is theoreticalj 1 the advanced Magician will not find it to be so 
in practice. He will be able by suitable invocation to travel directly 
to any place desired. In Liber 418 an example of perfection is 
given. The Adept who explored these Aethyrs did not hâve to pass 
through and beyond the Universe, the whole of which yet lies 
within even the inmost (30th) Aethyr. He was able to summon 
the Aethyrs he wanted, and His chief difficulty was that sometimes 

I. The Hon. Bertrand Russell’s Princifia Mathemcitica may be said 
to “lie beyond” Colenso’s School Arithmetic; but one can take the 
former book from one’s shelves — as every one should — and read it 
without first going ail through the latter again. 

He was at first unable to pierce their veils. In fact, as the Book 
shows, it was only by virtue o£ successive and most exalted initia¬ 
tions undergone in the Aethyrs themselves that He was able to 
penetrate beyond the I5th. The Guardians of such fortresses know 
how to guard. 

The Master Therion has published the most important prac- 
tical magical secrets in the plainest language. No one, by virtue 
°£ being clever or learned, has understood one word; and those 
unworthy who hâve profaned the sacrament hâve but eaten and 
drunken damnation to themselves. 

One may bring down stolen fire in a hollow tube from Heaven, 
as The Master Therion indeed has done in a way that no other 
adept dared to do before him. But the thief, the Titan, must 
foreknow and consent to his doom to be chained upon a lonely rock, 
the vulture devouring his liver, for a season, until Hercules, the 
strong man armed by virtue of that very fire, shall corne and 
release him. 

The Teitan 1 — whose number is the number of a man, six 
hundred and three score and six — unsubdued, consoled by Asia 
and Panthea, must send forth constant showers of blessing not onlv 
upon Man whose incarnation he is, but upon the tyrant and the 
persecutor. His infinité pain must thrill his heart with joy, since 
every pang is but the écho of some new flame that leaps upon the 
earth lit by his crime. 

For the Gods are the enemies of Man; it is Nature that Man 
must overcome ere he enter into his kingdom. 2 The true God 

1. TEITAN — 300+5+ 10+300+1+50 = 666. 

2. In another sense, a higher sense, Nature is absolutely right through- 
ou t* The position is that the Magician discovers himself imprisoned in 
a distorted Nature of Iniquity; and his task is to disentangle it. This 
is ail to be studied in the Book of Wisdom or Folly (Liber ALEPH, CXI) 
and in The Master Therion’s édition of the Tao T eh King. A rough 
note from His Magical Diary is appended here : 

“Ail éléments must at one time hâve been separate, — that would be 
the case with great heat. Now when atoms get to the sun, when we get to 
the sun, we get that immense, extreme heat, and ail the éléments are 
themselves again. Imagine that each atom of each element possesses the 
memory of ail his adventures in combination. By the way, that atom 

— 152 — 

is man. In man are ail things hidden, Of these the Gods, 
Nature, Time, ail the powers of the universe are rebellions slaves. 
It is these that men must fight and conquer in the power and in the 
name of the Beast that hath availed them, the Titan, the Magus, 
the Man whose number is six hundred and three score and six. 


Ihe practice of Rising on the Planes is of such importance that 
spécial attention must be paid to it. It is part of the essential tech¬ 
nique of Magick. Instruction in this practice has been given with 
such conciseness in Liber O, that one cannot do better than quote 
Verbatim (the “previous experiment” referred to in the first sen¬ 
tence is the ordinary astral journey.) : 

“i. The previous experiment has little value, and leads to few 
results of importance. But it is susceptible of a development which 
merges into a form of Dharana — concentration — and as such may 
lead to the very highest ends. The principal use of the practice in 

(fortiheci with that memory) would not be the same atom; yet it is, because 
it has gained nothing from anywhere except this memory. Therefore, 
by the lapse of time, and by virtue of memory, a thing could become 
something more than itself; and thus a real development is possible. One 
can then see a reason for any element deciding to go through this sériés 
of incarnations; because so, and only so, can he go; and he suffers the 
lapse of memory which he has during these incarnations, because he knows 
he will corne through unchanged. 

“Therefore you can hâve an infinité number of gods, individual and 
equal though diverse, each one suprême and utterly indestructible. This 
is also the only explanation of how a being could create a war in which 
war, evil, etc. exist. Evil is only an appearance, because, (like “good”) 
it cannot affect the substance itself, but only multiply its combinations. 
This is something the same as mystic monotheism, but the objection to that 
theory is that God has to create things which are ail parts of himself, so that 
their interplay is false. If we présupposé many éléments, their interplay 
is natural. It is no objection to this theory to ask who made the éléments, 
— the éléments are at least there, and God, when you look for him, is 
not there. Theism is obscurum per obscurius. A male star is built up from 
the centre outwards; a female from the circumference inwards. This is 
what is meant when we say that woman has no soûl. It explains fully the 
différence between the sexes. 

— 153 

the last chapter is to familiarise the student with every kind of 
obstacle and every kind of delusion, so that he may be perfect 
master of every idea that may arise in his brain, to dismiss it, to 
transmute it, to cause it instantly to obey his will. 

u 2. Let him then begin exactly as before; but with the most 
intense solemnitv and détermination. 

“3. Let him be very careful to cause his imaginary body to rise 
in a line exactly perpendicular to the earth’s tangent at the point 
where his physical body is situated (or, to put it more simply, 
straight upwards). 

“4. Instead of stopping, let him continue to rise until fatigue 
almost overcomes him. If he should find that he has stopped 
without willing to do so, and that figures appear, let him at ail costs 
rise above them. Yea, though his very life tremble on his lips, let 
him force his way upward and onward ! 

“5. Let him continue in this so long as the breath of life is in 
him. Whatever threatens, whatever allures, though it were 
Typhon and ail his hosts loosed from the pit and leagued against 
him, though it were from the very Throne of God himself that a 
voice issues bidding him stay and be content, let him struggle on, 
ever on. 

“6. At last there must corne a moment when his whole being 
is swallowed up in fatigue, overwhelmed by its own inertia. Let 
him sink (when no longer can he strive, though his tongue be bitten 
through with the effort and the blood gush from his nostrils) into 
the blackness of unconsciousness ; and then on coming to himself, 
let him Write down soberly and accurately a record of ail that hath 
occurred : yea, a record of ail that hath occurred.” 

Of course, the Rising may be done from any starting point. One 
can go (for example) into the circle of Jupiter, and the results, 
especially in the lower planes, will be very different to those 
obtained from a Saturnian starting point. 

The student should undertake a regular) sériés of such 
experiments, in order to familiarise himself not only with the 
nature of the different spheres, but with the inner meaning of 
each. Of course, it is not necessary in every case to push the 


practice to exhaustion, as described in the instructions, but this is 
the proper thing to do whenever definitely practising, in order to 
acquire the power of Rising. But, having obtained this power, it 
is, of course, legitimate to rise to any particular plane that may be 
necessary for the purpose of exploration, as in the case of the 
visions recorded in Liber 418, where the method may be described 
as mixed. In such a case, it is not enough to invoke the place you 
wish to visit, because you may not be able to endure its pressure, 
or to breathe its atmosphère. Several instances occur in that record 
where the seer was unable to pass through certain gateways, or to 
remain in certain contemplations. He had to undergo certain 
Initiations before he was able to proceed. Thus, it is necessary 
that the technique of Magick should he perfected. The 
Body of Light nmst be rendered capable of going every- 
where and doing everything. It is, therefore, always the 
question of drill which is of importance. You hâve got to 
go out Rising on the Planes every day of your life, year after 
year. You are not to be disheartened by failure, or too much 
encouraged by success, in any one practice or set of practices. 
What you are doing is what will be of real value to you in the 
end j and that is, developing a character, creating a Karma, which 
will give you the power to do your Will. 


Divination is so important a bran ch of Magick as almost to 
demand a separate treatise. 

Genius is composed of two sidesj the active and the passive. 
The power to execute the Will is but blind force unless the Will 
be enlightened. At every stage of a Magical Operation it is 
necessary to know what one is doing, and to be sure that one is 
acting wisely. Acute sensitiveness is always associated with 
genius; the power to perceive the universe accurately, to analyse, 
coordinate, and judge impressions is the foundation of ail great 
Work. An army is but a blundering brute unless its intelligence 
department Works as it should. 

The Magician obtains the transcendental knowledge necessary 
to an intelligent course of conduct directly in consciousness by 
clairvoyance and clairaudience; but communication with superior 

— 155 

intelligences demands elaborate préparation, even after years of 
successful performance. 

It is therefore useful to possess an art by which one can obtain 
at a moments notice any information that may be necessary. This 
art is divination. The answers to one’s questions in divination are 
not conveyed directly but through the medium of a suitable sériés 
of symbols. These symbols must be interpreted by the diviner in 
terms of his problem. It is not practicable to construct a lexicon 
in which the solution of every difficulty is given in so many words. 
It would be unwieldy 3 besides, nature does not happen to work 
on those lines. 

The theory of any process of divination may be stated in a few 
simple terms. 

1. We postulate the existence of intelligences, either within 
or without the diviner, of which he is not immediately conscious. 
(It does not matter to the theory whether the communicating spirit 
so-called is an objective entity or a concealed portion of the 
diviner’s mind.) We assume that such intelligences are able to 
reply correctly — within limits — to the questions asked. 

2. We postulate that it is possible to construct a compendium 
of hieroglyphs sufficiently elastic in meaning to include every 
possible idea, and that one or more of these may always be taken 
to represent any idea. We assume that any of these hieroglyphics 
will be understood by the intelligences with whom we wish to 
communicate in the same sense as it is by ourselves. We hâve 
therefore a sort of language. One may compare it to a lingua 
jranca which is perhaps defective in expressing fine shades of 
meaning, and so is unsuitable for literature, but which yet serves 
for the conduct of daily affairs in places where many tongues are 
spoken. Hindustani is an example of this. But better still is the 
analogy between the conventional signs and symbols employed by 
mathematicians, who can thus convey their ideas perfectly 1 without 
speaking a Word of each other’s languages. 

1. As a matter of fact, they cannot. The best qualified are the most 
diffident as to having grasped the meaning of their colleagues with 
exactitude; in criticising their writings they often make a point of apologis- 
ing for possible misunderstanding. 

— 156 

3 - . We postulate that the intelligences whom we wish to consult 
are willing, or may be compelled, to answer us truthfully. 

Let us first consider the question of the compendium of symbols. 
The alphabet of a language is a more or less arbitrary way of 
transcribing the sounds employed in speaking it. The letters 
tnemselves h ave not necessarily any meaning as such. But in a 
System of divination each Symbol stands for a definite idea. 
It would not interfère with the English language to add a few 
new letters. In fact, some Systems of shorthand hâve done so. 
But a System of symbols suitable for divination must be a complété 
représentation of the Universe, so that each is absolute, and the 
whole insusceptible of increase or diminution. It is (in fact) tech- 
nically a pantacle in the fullest sense of the word. 

Let us consider some prominent examples of such System. We 
may observe that a common mode of divination is to inquire of 
books by placing the thumb at random within the leaves. The 
Books of the Sybil, the Works of Vergil, and the Bible hâve been 
used ’very frequently for this purpose. For theoretical justification, 
one must assume that the book employed is a perfect représentation 
of the Universe. But even if this were the case, it is an inferior 
form of construction, because the only reasonable conception of 
the Cosmos is mathematical and hieroglyphic rather than literary. 
In the case of a book, such a book as the Book of the Law 
which is the suprême truih and the perfect rule of life, it 
is not répugnant to good sense to dérivé an oracle from its 
pages. It will of course be remarked that the Book of the 
Law is not mereiy a literary compilation but a complex 
mathematical structure. It îherefore fulfiïs the required 

The principal means of divination in history are astrology, geo- 
mancy, the Tarot, the Holy Qabalah, and the Yi King. There 
aie hundreds of othersj from pyromancy, oneiromancy, auguries 
from sacrifices, and the spinning-top of some ancient oracles to 
the omens drawn from the flight of birds and the prophesying 
or tea-leaves. It will be sufficient for our présent purpose to 
discuss only the five Systems first enumerated. 

Astrology is theoretically a perfect method, since the symbols 
employed actually exist in the macrocosm, and thus possess a 

— x 57 

natural correspondence with microcosmic affairs. But in practice 
the calculations involved are overwhelmingly complicated. A 
horoscope is never complété. It needs to be supplemented by 
innumerable other horoscopes. For example, to obtain a judgment 
on the simplest question, one requires not only the nativities of 
the people involved, some of which are probably inaccessible, but 
secondary figures for directions and transits, together with pro- 
gressed horoscopes, to say nothing of prénatal, mundane, and even 
horary figures. To appreciate the entire mass of data, to balance 
the éléments of so vast a concourse of forces, and to draw a 
single judgment therefrom, is a task practically beyond human 
capacity. Besides ail this, the actual efîects of the planetary posi¬ 
tions and aspects are still almost entirely unknown. No two astro- 
logers agréé on ail points 5 and most of them are at odds on fonda¬ 
mental principles. 1 This science had better be discarded unless 
the student chances to feel strongly drawn toward it. It is used by 
the Master Therion Himself with fairly satisfactory results, 
but only in spécial cases, in a strictly limited sphere, and with par- 
ticular précautions. Even so, He feels great diffidence in basing 
His conduct on the resuit so obtained. 

Geomancy has the advantage of being rigorously mathematical. 
A hand-book of the science is to be found in Equinox I, II. The 
objection to its use lies in the limited number of the symbols. To 
represent the Universe by no more than 16 combinations throws 
too much work upon them. There is also a great restriction arising 
from the fact that although 15 symbols appear in the final figure, 
there are, in reality, but 4, the remaining 11 being drawn by an 
inéluctable process from the “Mothers”. It may be added that 
the tables given in the handbook for the interprétation of the 
figure are exceedingly vague on the one hand, and insufficiently 
comprehensive on the other. Some Adepts, however, appear to 
find this System admirable, and obtain great satisfaction from its 
use. Once more, the personal équation must be allowed full 
weight. At one time the Master Therion employed it exten- 
sivelyj but He was never wholly at ease with it 5 He found the 

1. Nearly ail professional astrologers are ignorant of their own sub- 
ject, as of ail others. 

158 - 

interprétation very difficult. Moreover, it seemed to Him that 
the geomantic intelligences themselves were of a low order, the 
scope of which was confined to a small section of the things which 
interested Him* also, they possessed a point of view of their own 
which was far from sympathetic with His, so that misunder- 
standing constantly interfered with the Work. 

The Tarot and The Holy Qabalah may be discussed to- 
gether. The theoretical basis of both is identical: The Tree of 
Life. 1 The 78 symbols of the Tarot are admirably balanced and 
combined. lhey are adéquate to ail demands made upon them; 
each Symbol is not only mathematically précisé, but possesses an 
artistic significance which helps the diviner to understand them 
by stimulating his aesthetic perceptions. The Master Therion 
finds that the Tarot is infallible in material questions. The 
successive operations describe the course of events with astonishing 
wealth of detail, and the judgments are reliable in ail respects. 
But a proper divination means at least two hours’ hard work, even 
by the improved method developed by Him from the traditions 
of initiâtes. Any attempt to shorten the proceedings leads to 
disappointment; furthermore, the symbols do not lend them¬ 
selves readily to the solution of spiritual questions. 

The Holy Qabalah, based as it is on pure number, evi- 
dently possesses an infinité number of symbols. ïts scope 
is conterminous with existence itself; and it lacks nothing 
in précision, purity, or indeed in any other perfection. But 
it cannot be taught; 2 each man must select for himseif the 
materials for the main structure of his System. It requires 
years of work to erect a worthy building. Such a building is never 
finished; every day spent on it adds new ornaments. The Qabalah 
is therefore a living Temple of the Holy Ghost. It is the man 
himseif and his universe expressed in terms of thought whose 

1. Both these subjects may be studied in the Equinox in several 
articles appearing in several numbers. 

2. It is easy to teach the General Princi.ples of exegesis, and the main 
doctrines. There is a vast body of knowledge common to ail cases; but 
this is no more than the basis on which the student must erect his original 


159 — 

language is so rich that even the letters of its alphabet hâve no 
limit. This System is so sublime that it is unsuited to the solution 
of the petty puzzles of our earthly existence. In the light'of 

the Qabalah, the shadows of transitory things are instantly 

Xhe Y i King is the most satisfactory System for general work. 
The Master Therion is engagea in the préparation of a treatise 
on the subject, but the labour involved is so great that He cannot 
pledge Himself to hâve it ready at any definite time. The 
ôtudent must theiefoie make his own investigations mto the mean- 
ing of the 64 hexagrams as best he can. 

The Yi King is mathematical and philosophical in form. 
lîs structure is cognate with that of the Qahalah $ the 
identity is so intimate that the existence of two such 
superficially different Systems is transcendent testimony to 
the truth of hoth. It is in some ways the most perfect hieroglyph 
ever constructed. It is austere and sublime, yet withal so adaptable 
to every possible emergency that its figures may be interpreted 
to suit ail classes of questions. One may résolve the most obscure 
spiritual difficultés no less than the most mundane dilemmas; 
and the symbol which opens the gates of the most exalted palaces 
of initiation is equally effective when employed to advise one in 
the ordinary business of life. The Master Therion has found 
the Yi King entirely satisfactory in every respect. The intelligences 
which direct it show no inclination to évadé the question or to 
mislead the querent. A further advantage is that the actual 
apparatus is simple. Also the System is easy to manipulate, and 
five minutes is sufficient to obtain a fairly detailed answer to any 
but the most obscure questions. 

With regard to the intelligences whose business it is to give 
information to the diviner, their natures differ widely, and corre¬ 
spond more or less to the character of the medium of divination. 
Thus, the geomantic intelligences are gnomes, spirits of an earthy 
nature, distinguished from each other by the modifications due to 
the various planetary and zodiacal influences which pertain to the 
several symbols. The intelligence governing Puella is not to be 
confused with that of Venus or of Libra. It is simply a particular 
terrestrial daemon which partakes of those natures. 

— 160 — 

lhe Tarot, on the other hand, being a book, is under Mercury, 
and the intelligence of each card is fundamentally Mercurial. Such 
symbols are therefore peculiarly proper to communicate thought. 
Ihey are not gross, like the geomantic daemons; but, as against 
this, they are unscrupulous in deceiving the diviner. 1 

The Y i King is served by beings free from these defects. The 
intense purity of the symbols prevent them from being usurped 
by intelligences with an axe of their own to grind. 2 

It is always essential lor the diviner to obtain absolute 
magical control over the intelligences of the System which 
lie adopts. He must not leave the smallest loop-hole for being 
tricked, befogged, or mocked. He must not allow them to use 
casuistry in the interprétation of his questions. It is a common 
knavery, especially in geomancy, to render an answer which is 
literally true, and yet deceives. For instance, one might ask 
whether some business transaction would be profitable, and find, 
after getting an affirmative answer, that it really referred to the 
other party to the affair! 

There is, on the surface, no difficulty at ail in getting replies. 
In fact, the process is mechanical; success is therefore assured, bar 
a stroke of apoplexy. But, even suppose we are safe from deceit, 
how can we know that the question has really been put to another 
mind, understood rightly, and answered from knowledge ? It is 
obviously possible to check one’s operations by clairvoyance, but 
this is rather like buying a safe to keep a brick in. Expérience is 
the only teacher. One acquires what one may almost calî a 
new sense. One feels in one’s self whether one is right or 
not. The diviner must develop this sense. It resembles the 
exquisite sensibility of touch which is found in the great billiard 
player whose fingers can estimate infinitésimal degrees of force, 

1. This does not mean that they are malignant. They hâve a proper 
pride in their office as Oracles of Truth; and they refuse to be profaned 
by the contamination of inferior and impure intelligences. A Magician 
whose research is fuily adapted to his Neschamah will hnd them lucid 
and reliable. 

2 . Malicious or pranksome elementals instinctively avoid the austere 
sincerity of the Figures of Fu and King Wan. 

— 161 — 

or the similar phenomenon in the professional taster of tea or 
wine who can distinguish fantastîcallv subtle différences of flavour. 

It is a hard saying; but in order to divine without error, 
one ought to be a Master of the Temple, Divination affords 
excellent practice for those who aspire to that exalted eminence, 
for the faintest breath of personal preference will deflect 
the needle from the pôle of trnth in the answer. Unies? 
the diviner hâve banished utterly from his mind the minutest 
atom of interest in the answer to his question, he is almost certain 
to influence that answer in favour of his personal inclinations. 

The psycho-analyst will recall the fact that dreams are phantas- 
mal représentations of the unconscious Will of the sleeper, and 
that not only are they images of that Will instead of représent¬ 
ations of objective truth, but the image itself is confused by a 
thousand cross-currents set in motion by the various complexes 
and inhibitions of his character. If therefore one consults the 
oracle, one must take sure that one is not consciously or uncons- 
ciously bringing pressure to bear upon it. It is just as when an 
Englishman cross-examines a Hindu, the ultimate answer will be 
what the Hindu imagines will best please the inquirer. 

The same difficulty appears in a grosser form when one receives 
a perfectly true reply, but insists on interpreting it so as to suit 
one’s desires. The vast majority of people who go to “fortune- 
tellers” hâve nothing else in mind but the wish to obtain super- 
natural sanction for their follies. Apart from Occultism alto- 
gether, every one knows that when people ask for advice, they 
only want to be told how wise they are. Hardly any one acts on 
the most obviously commonsense counsel if it happens to clash 
with his previous intentions. Indeed, who would take counsel 
unless he were warned by some little whisper in his heart that 
he was about to make a fool of himself, which he is determined 
to do, and only wants to be able to blâme his best friend, or the 
oracle, when he is overtaken by the disaster which his own interior 
mentor foresees ? 

Those who embark on divination will be wise to consider the 
foregoing remarks very deeply. They will know when they are 
getting deep enough by the fact of the thought beginning to hurt 
them. It is essential to explore oneself to the utmost, to analyse 

— 162 

one’s minci until one can be positive, beyond the possibility of 
error, that one is able to detach oneself entirely from the question. 
The oracle is a judgej it must be beyond bribery and préjudice. 

It is impossible in practice to lay down rules for the inter¬ 
prétation of symbols. Their nature must be investigated by intel- 
lectual methods such as the Qabalah, but the précisé shape of 
meaning in any one case, and the sphere and tendency of its 
application, must be acquired partlv by expérience, that is, by 
induction, by recording and classifying one’s experiments over a 
long période and — this is the better part — by refining one’s 
ratiocination to the point where it becomes instinct or intuition, 
whichever one likes to call it. 

It is proper in cases where the sphere of the question is well 
marked to begin the divination by invocations of the forces thereto 
appropriate. An error of judgment as to the true character of the 
question would entail penalties proportionate to the extent of that 
error 3 and the delusions resulting from a divination fortified by 
invocation would be more serious than if one had not employed 
such heavy artillery. 3 

There can, however, be no objection to preparing oneself by 
a general purification and consécration devised with the 
object of detaching oneself from one’s personality and 
increasing the sensitiveness of one’s faculties. 

Ail divination cornes under the general type of the element Air. 
The peculiar properties of air are in conséquence its uniform charac- 
teristics. Divination is subtle and intangible. It moves with 
mysterious ease, expanding, contracting, fJowing, responsive to the 
slightest stress. It receives and transmits every Vibration without 
retaining any. It becomes poisonous when its oxygen is defiled 
by passing through human lungs. 

There is a peculiar frame of mind necessary to successful 
divination. The conditions of the problem are difficult. It is 
obviously necessary for the mind of the diviner to be concentrated 
absolutely upon his question. Any intrusive thought will confuse 
the oracle as certainly as the reader of a newspaper is confused 

I. The apparent high sanction for the error would fortify the obstinacy 
of the mule. 

— 163 

when he reads a paragraph into which a few lines hâve strayed 
from another column. It is equally necessary that the muscles 
with wliicli he manipulâtes the apparatus of divination must 
he entirely independent of any volition of his. lie must 
lend them for the moment to the intelligence whom he is 
Consulting, to be guided in their movement to make the necessary 
mechanical actions which détermine the physical factor of the 
operation. It will be obvions that this is somewhat awkward for 
the diviner who is also a magician, for as a magician he has been 
constantly at work to keep ail his forces uncler his own control,, 
and to prevent the slighest interférence with them by any alien 
Will. It is, in fact, commonly the case, or so says the expérience 
of The Master Therion, that the most promising Magicians are 
the most déplorable diviners, and vice versa. It is only when the 
aspirant approaches perfection that he becomes able to reconcile 
these two apparently opposing faculties. Indeed, there is no surer 
sign of all-round success than this ability to put the whole of one’s 
powers at the service of any type of task. 

With regard to the mind, again, it would seem that concentra¬ 
tion on the question makes more difficult the necessary detachment 
from it. Once again, the diviner stands in need of a considérable 
degree of attainment in the practices of méditation. He must 
hâve succeeded in destroying the tendency of the ego to 
interfère with the ohject of thought. He must be able to 
conceive of a thing out of ail relation with anything eise. 
The regular practice of concentration leads to this resuit; in fact, 
it destroys the thing itself as we hâve hitherto conceived it; for 
the nature of things is always veiled from us by our habit of 
regarding them as in essential relation with ourselves and our 
reactions toward them. 

One can hardly expect the diviner to make Samadhi with his 
question — that would be going too far, and destroy the character 
of the operation by removing the question from the class of 
concatenated ideas. It would mean interpreting the question in 
terms of “without limit”, and thus imply an equally formless 
answer. But he should approximate to this extreme sufficiently 
to allow ihe question entire freedom to make for itself ils 
own proper links with the intelligence directing the answer, 

— 164 — 

preserving its position on its own plane, and evoking the necessary 
counterpoise to its own déviation from the norm of nothingness. 

\\ e may recapitulate the above reflections in a practical form. 
We will suppose that one wishes to divine by geomancy whether 
or no one should marry, it being assumed that one’s emotional 
impulses suggest so rash a course. The man takes his wand and 
his sand; he traces the question, makes the appropriate pentagram, 
and the sigil of the spirit. Before tracing the dashes which are 
to détermine the four “Mothers”, he must strictly examine 
himself. He must banish from his mind every thought which 
can possibly act as an attachment to his proposed partner. He 
must banish ail thoughts which concern himself, those of appré¬ 
hension no less than those of ardour. He must carry his introspec¬ 
tion as far as possible. He must observe with ail the subtletv at 
his command whether it pains him to abandon any of these 
thoughts. So long as his mind is stirred, however slightly, by one 
single aspect of the subject, he is not fit to begin to form the 
figure. He must sink his persouality in that of the intel¬ 
ligence hearing the question propounded by a sîrarager to 
whom he is indifferent, but whom it is his business to serve 
faithfully. He must now run over the whole affair in his mind, 
making sure of his utter aloofness therefrom. He must also make 
sure that his muscles are perfectly free to respond to the touch 
of the Will of that intelligence. (It is of course understood that 
he has not become so familiar with geomancy by dint of practice 
as to be able to calculate subconsciously what figures he will form; 
form; for this would vitiate the experiment entirely. It is, in 
fact, one of the objections to geomancy that sooner or later one 
does become aware at the time of tracing them whether the dots 
are going to be even or odd. This needs a spécial training to 

Physio-psychological theory will probably maintain that the 
“automatic” action of the hand is controlled by the brain no less 
than in the case of conscious volition; but this is an additional 
argument for identiiying the brain with the intelligence invoked. 

Having thus identified himself as closely as possible with that 
intelligence, and concentrated on the question as if the “prophe- 
sying spirit” were giving its whole attention thereto, he must 

— 165 — 

await the impulse to trace the marks on the sand; and, as soon as 
it cornes let it race to the finish. Here arises another technical 
difficulty. One has to make 16 rows of dots; and, especialiy for 
the beginner, the mind has to grapple with the appréhension lest 
the hand fail to execute the required number. It is also troubled 
by fearing to exceed; but excess does not matter. Extra Unes are 
simply null and void, so that the best plan is to banish that 
thought, and make sure only of not stopping too soon. 1 

The lines being traced, the operation is over as far as spiritual 
qualifies are required, for a time. The process of setting up the 
figure for judgment is purely mechanical. 

But, in the judgment, the diviner stands once more in need of 
his mmost and utmost attainments. He sbould exhaust tlie 
infcellectual sources of information at Iiis disposai, and form 
from them his jodgment. But having done this, lie should 
deîacli Iiis mind from wliat it lias just formulated, and 
proceed to concentrate it on tlie figure as a whole, aîmost 
as if it were tlie object of bis méditation. One need hardly 
repeat that in both these operations detachment from one’s personal 
partialities is as necessary as it was in the first part of the work. 
In setting up the figure, bias would beget a Freudian phantasm to 
replace the image of truth which the figure ought to be; and it is 
not too much to say that the entire subconscious machinery of the 
body and mind lends itself with horrid willingness to this ape- 
like antic of treason. But now that the figure stands for judgment, 
the same bias Vvouid tend to form its phantasm of wish-fulfilment 
in a different manner. It would act through the mind to bewray 
sound judgment. It might, for example, induce one to emphasize 
the Venereal element in Puella at the expense of the Saturnian. 


It might lead one to underrate the influence of a hostile figure, 
or to neglect altogether some element of importance. The 
Master Therion has known cases where the diviner was so 
afraid of an unfavourable answer that he made actual mistakes in 
the simple mechanical construction of the figure! Finally, in the 

i. Practice soon teaches one to count subconsciously.yes, and that 

is the other difficulty again! 

— i66 —• 

summing up; it is fatally easy to slur over unpleasantness, and to 
breathe on the tiniest spark that promises to kindle the tinder — 
the rotten rags! —of hope. 

The concluding operation is therefore to obtain a judgment 
of the figure, independent of ail iutellectual or moral 
restraint. One must endeavour to appreliend it as a thing 
absolute in itself. One must treat it, in short, very much the 
same as one did the question $ as a mystical entity, till now unrelated 
with other phenomena. One must, so to speak, adore it as a god, 
uncritically: a Speak, Lord, for thy servant heareth.” Il must be 
allowed to impose iis intrinsic individuality on the mind, 
to put its fingers independently on whatever notes it pleases. 

In this way one obtains an impression of the true purport of the 
answerj and one obtains it armed with a sanction superior to any 
sensible suggestions. It cornes from and to a part of the individual 
which is independent of the influence of environment ; is adjusted 
to that environment by true necessity, and not by the artifices of 
such adaptations as our purblind conception of convenience induces 
us to fabricate. 

The student will observe from the above that divination is in 
one sense an art entirely separate from that of Magick; y et 
it interpénétrâtes Magick at every point. The fundamental 
laws of both are identical. The right use of divination has already 
been explained; but it must be added that proficiency therein, 
tremendous as is its importance in furnishing the Magician with 
the information necessary to his strategical and tactical plans, in 
no wise enables him to accomplish the impossible. It is 
not within the scope of divination to predict the future (for 
example) with the certainty of an astronomer in calcuiating the 
return of a cornet. 1 There is always much virtue in divination ; 
for (Shakespeare assures us!) there is “much virtue in IF”! 

In estimating the ultimate value of a divinatory judgment, one 
must allow for more than the numerous sources of error inhérent 

I. The astronomer himself has to enter a caveat. He can only 
calculate the probability on the observed facts. Some force might interfère 
with the anticipated movement. 

— 167 

in the process itself. The judgment can do no more than the facts 
presented to it warrant. It is naturally impossible in most cases to 
make sure that some important factor has not been omitted. In 
asking, “shall I be wise to marry?” one leaves it open for wisdom 
to be defined in divers ways. One can only expect an answer in 
the sense of the question. The connotation of “wise” would then 
imply the limitations “in your private définition of wisdom”, “in 
reference to your présent circumstances.” It would not involve 
guarantee against subséquent disaster, or pronounce a philosophical 
dictum as to wisdom in the abstract sense. One must not assume 
tliat the oracle is omniscient. By the nature of the case, on 
the contrary, it is the utterance of a being whose powers are partial 
and limited, though not to such an extent, or in the same directions, 
as one’s own. But a man who is advised to purchase a certain 
stock should not complain if a general panic knocks the bottom 
ont of it a few weeks later. The advice only referred to the 
prospects of the stock in itself. The divination must not be blarned 
any more than one would blâme a man for buying a house at Ypres 
three vears before the World-War. 

As against this, one must insist that it is obviously to the advan- 
tage of the diviner to obtain this information from beings of the 
most exalted essence available. An old witch who has a familiar 
spirit of merely local celebritv such as the toad in her tree, can 
hardly expect him to tell her much more of private matters than 
her parish magazine does of public. It dépends entirely on the 
Magician how he is served. The greater the man, the greater must 
be his teacher. It follows that the highest forms of communicating 
daemons, those who know, so to speak, the court secrets, disdain to 
concern themselves with matters which they regard as beneath 
them. One must not make the mistake of calling in a famous 
physician to one’s sick Pekinese. One must also beware of asking 
even the cleverest angel a question outside his ambit. A heart 
specialist should not prescribe for throat trouble. 

The Magician ouglit therefore to make himself master 
of several methods of divination; using one or the other as 
the purpose of the moment dictâtes. He should make a 
point of organizing a staff of such spiriis to suit varions 


occasions. These shouid be “familiar” spirits, in the strict 
sense; members of bis family. He shouid deal with them 
constantly, avoiding whimsical or capricious changes. He shouid 
choose them so that their capacities cover the whole ground of his 
workj but he shouid not multiply them unneccessarily, for he 
makes himself responsible for each one that he employs. Such spirits 
snould be ceremonially evoked to visible or semi-visible appear- 
ance. A strict arrangement shouid be made and sworn. This must 
be kept punctiliously by the Magician, and its infringement by the 
spirit severely punished. Relations with these spirits shouid be 
confirmed and encouraged by frequent intercourse. They shouid 
be treated with courtesy, considération, and even affection. They 
shouid be taught to love and respect their master, and to take 
pride in being trusted by him. 

It îs sometimes better to act on the advice of a spirit even when 
one knows it to be wrong, though in such a case one must take 
the proper précautions against an undesirable resuit. The reason 
for this is that spirits of this type are very sensitive. They suffer 
agonies of remorse on realising that they hâve injured their 
Master5 for he is their God; they know themselves to be part of 
him, their aim is to attain to absorption in him. They understand 
therefore that his interests are theirs. Care must be taken to 
employ none but spirits who are fit for the purpose, not only by 
reason of their capacity to supply information, but for their sym- 
pathy with the personality of the Magician. Any attempt to coerce 
unwilling spirits is dangerous. They obey from fear; their fear 
makes them flatter, and tell amiable falsehoods. It also créâtes 
phantasmal projections of themselves to personate them; and these 
phantasms, besides being worthless, become the prey of malicious 
daemons who use them to attack the Magician in various ways 
whose prospect of success is enhanced by the fact that he has him¬ 
self created a link with them. 

One more observation seems désirable while on this subject. 
Divination of any kind is improper in matters directly concerning 
the Great Work itself. In the Knowledge and Conversation 
of his Holy Guardian Angel, the adept is possessed of ail he 
can possibly need. To consult any other is to insnlt one’s 

Angel. Moreover, it is to abandon the only person who really 
knows, and really cares, in favour of one who by the nature of 
the case, must be ignorant 1 of the essence of the matter — one 
whose interest in it is no more (at the best) than that of a well- 
meaning stranger. It should go without saying that until the 
Magician has attained to the Knowledge and Conversation of his 
Holy Guardian Angel he is liable to endless déceptions. He does 
not know Himself; how can he explain his business to others ? 
How can those others, though they do their best for him, aid in 
anything but tri fies ? One must therefore be prepared for dis- 
appointment at every stage until one attains to adeptship. 

This is especially true of divination, because the essence of the 
horror of not knowing one’s Angel is the utter bewilderment and 
anguish of the mind, complicated by the persécution of the body, 
and envenomed by the ache of the soûl. One puts the wrong ques¬ 
tions, and puts them wrong 3 gets the wrong answers, judges them 
wrong, and acts wrongly upon them. One must nevertheless 
persist, aspiring with ardour towards one’s Angel, and comforted 

I. No intelligence of the type that opérâtes divination is a complété 
Microscosm as Man is. He knows in perfection what lies within his own 
Sphere, and little or nothing beyond it. Graphiel knows ail that is know- 
able about Martial matters, as no Man can possibly do. For even the most 
Martial man is limited as to Madim by the fact that Mars is only one 
element in his molécule; the other éléments both inhibit concentration on 
their colleague, and veil him by insisting on his being interpreted in refer- 
ence to themselves. No entity whose structure does not include the entire 
Tree of Life is capable of the Formulae of Initiation. Graphiel, consulted 
by the Aspirants to Adeptship, would be bound to regard the Great Work 
as purely a question of Combat, and ignore ail other considérations. His 
advice wouid be absolute on technical points of this kind; but its very 
perfection would persuade the Aspirant to an unbalanced course of action 
which would entail failure and destruction. It is pertinent to mention in 
this connection that one must not expect absolute information as to what 
is going to happen. “Fortune-telling” is an abuse of divination. At the 
utmost one can only ascertain what may reasonably be expected. The 
proper function of the process is to guide one’s judgrnent. Diagnosis is fairly 
reliable; advice may be trusted, generally speaking; but prognosis should 
always be cautious. The essence of the business is the consultation of 

y te assurance that He is guiding one secretly towards Himself, 

and ihat ail one’s mistakes are necessary préparations for the 

appointed hour of meeting Him. Each mistake is the combing-out 

oi some tangle in the hair of the bride as she is being coiffed for 

On the other hand, although the adept is in daily communica¬ 
tion with his Angel, he ought to be careful to consult Him only 
on questions proper to the dignity of the relation. One should not 
consult one s Angel on too many details, or indeed on any matters 
vvhich corne within the office of one’s familiar spirits. One does 
not to go the King about petty personal trifles. The romance 
and rapture of the ineffable union which consentes 
Adeptship must not be profaned by the introduction of 
eommonplace cares. One must not appear with one’s hair in 
curl-papers, or complain of the cook’s impertinence, if one wants to 
make the most of the honeymoon. 1 

To the Adept divination becomes therefore a secondary consid¬ 
ération, although he can now employ it with absolute confidence, 
and probably use it with far greater frequency than before his 
attainment. Indeed, this is likely in proportion as he learns that 
resort to divination (on every occasion when his Will does not 
mstantly instruct him) with implicit obedience to its counsels 
careless as to whether or no they may land him in disaster, is a means 
admirably efficacious of keeping his mind untroubled by external 
impressions, and therefore in the proper condition to receive the 
réitérant strokes of rapture with which the love of his Angel 
ravishes him. 

We hâve now mapped out the boundaries of possibility and 
propnety which define the physical and political geography of 
divination. The student must guard himself constantly against 
supposing that this art affords any absolute means of discovering 
“truth”, or indeed, of using that Word as if it meant more than the 

i. As the poet puts it; “Psyché, beware how thou disclose Thy tricks 
of toilet to Eros, Or let him learn that those love-breathing Lyrical lins 
that whisper, wreathing His brows with sense-bewitching gold, Are equally 

expert to scold; 1 hat those caressing hands will maybe Yet box his ears 
and slap the baby ! ” 

relation of two ideas each of winch is itself as subject to change 

without notice” as a musical programme. 

Divination, in the nature of things, can do no more than put the 
mind of the querent into conscious connection with another mind 
whose knowledge of the subject at issue is to bis own as that of an 
expert to a layman. The expert is not infallible. 1 he client may 
put his question in a misleading manner, or even base it on a 
completely erroneous conception of the facts. He may misunder- 
stand the expert’s answer, and he may misinterpret its purport. 
Apart from ail this, excluding ail error, both question and answer 
are limited in validity by their own conditions 3 and these conditions 
are such that truth may cease to be true, either as time goes on, or 
if it be flawed by the defect of failure to considei some circum- 
stances whose concealed operation cancels the contract. 

In a word, divination, like any other science, is justified of its 
children. It would be extraordinary should so fertile a mother be 
immune from still-births, monstrosities, and abomons. 

We none of us dismiss our servant science with a kick and a 
curse every time the téléphoné gets out of order. The téléphoné 
people make no claim that it always Works and always Works right. 1 
Divination, with equal modesty, admits that «it often goes wrong; 
but it Works well enough, ail thmgs considered. The science is in 
its infancy. Ail we can do is our best. We no more prétend to 
infallibility than the mining expert who considers himself in luck 
if he hits the bulPs eye four times in ten.” 

The error of ail dogmatists (from the oldest prophet with his 
“literally-inspired word of God” to the newest German professor 
with his single-track explanation of the Universe) lies in trying to 
prove too much, in defending themselves against critics by stretch- 
ing a propably excellent theorv to mclude ail the facts and th^ 
fables, until it bursts like the overblown bladder it is. 

Divination is no more than a rough and ready practical method 
which we understand hardly at ail, and operate only as empincs. 
Success for the best diviner alive is no more certain m any particular 
instance than a long putt by a champion golfer. Its calculations 

1 . in New York City. 

— 172 — 

are infinitely more complex than Chess, a Chess played on an 
infinité boarci with men whose moves are indeterminate, and made 
still more difficult by the interférence of impondérable forces and 
unformulated laws; while its conduct demands not only the 
virtues, themselves rare enough, of intellectual and moral 
integrity, but intuition combining delicacy with strength in such 
perfection and to such extremes as to make its existence appear 
monstrous and miraculous against Nature. 

To admit this is not to discrédit oracles. On the contrary, the 
oracles fell mto disrepute just because they pretended to do more 
than they could. To divine concerning a matter is little more than 
to calculate probabilities. We obtain the use of minds who hâve 
access ro knowledge beyond ours, but not to omniscience. Hru ; the 
gréai angel set over the Tarot, is beyond us as we are beyond the 
antj but, for ail we know, the knowledge of Hru is excelled by 
some mightier mind in the same proportion. Nor hâve we any 
warrant for accusing Hru of ignorance or error if we read the 
Taroi to our own delusion. He may hâve known, he may hâve 
spoken trulyj the fault may lie with our own insight. 1 

The Master Therion has observed on innumerable occasions 
that divinations, made by him and dismissed as giving untrue 
answers, hâve justified themselves months or years later when he 
was able to revise his judgment in perspective, untroubled by his 
Personal passion. 

It is mdeed surprising how often the most careless divinations 
give accurate answers. When things go wrong, it is almost always 
possible to trace thæ error to one’s own self-willed and insolent 
presumption in insisting that events shall accommodate themselves 
to our egoism and vanity. It is comically unscientific to adduce 

i. The question of the sense in which an answer is true arises. One 
not mix up the planes. Yet, as Mr. Russell shows, Of Cit. f. 61, the 
worlds which lie behind phenomena must possess the same structure as our 
own. Every proposition having a communicable significance must lie 
in just that essence of individuality which, for that very reason, is irrelevant 
to science , Just so : but this is to confess the impotence of science to 

attam truth, and to admit the urgency of developing a mental instrument 
of supenor capacity. 

— x 73 

examples of the mistakes of the diviners as evicience tîiat their ait 
is fatuous. Every one knows that the simplest Chemical experi- 
ments often go wrong. Every one knows the eccentricities of 
fountain pensj but nobody outside Evangelical circles makes fun 
of the Cavendish experiment, or asserts that, if fountain pens 
undoubtedly work now and then, their doing so is mer ely 

The fact of the case is that the laws of nature are incomparably 
more subtle than even science suspects. The phenomena of every 
plane are intimately interwoven. The arguments of Aristotle 
were dépendent on the atmospheric pressure which prevented his 
blood from boiling away. Tliere is notiiing in the universe 
wliicli does not influence every otlier thing in one way or 
another. There is no reason in Nature why the apparently 
chance combinations of half-a-dozen sticks oï tortoise-shell should 
not be so linked both with the human mind and with the entire 
structure of the Universe that the observation of their fall should 
not enable us to rneasure ail things in heaven and earth. 

With one piece of curved glass we hâve discovered uncounted 
galaxies of suns; with another, endless orders of existence in the 
infinitésimal. With the prism we hâve analysed light so that 
matter and force hâve become intelligible only as forms of light. 
With a rod we hâve summoned the invisible energies of electricity 
to be our familiar spirit serving us to do our Will, whether it be 
to outsoar the condor, or to dive deeper into the démon world of 
disease than any of our dreamers dared to dream. 

Since with four bits of common glass mankind has learnt to 
know so much, achieved so much, who dare deny that the Book of 
Thoth, the quintessentialized wisdom of our ancestors whose 
civilizations, penshed though they be, hâve left monuments which 
dwarf ours until we wonder whether we are degenerate from them, 
or evolved from Simians, who dare deny that such a book may be 
possessed of unimaginable powers? 

It is not so long since the methods of modem science were scoffed 
at by the whole cultured world. In the sacred halls themselves 
the roofs rang loud with the scornful laughter of the high pnests 
as each new postulant approached with his unorthodox offeiing. 

174 — 

There is hardly a scientific discovery in history which was not 
decried as quackery by the very men whose own achievements were 
scarce vet recognized by the world at large. 

Within the memory of the présent génération, the possibility of 
aéroplanes was derisively denied by those very engineers accounted 
most expert to give their opinions. 

The method of divination, the ratio of it, is as obscure to-day as 
was that of spectrum analysis a génération ago. That the Chemical 
composition of the fixed stars should become known to man seemed 
an insane imagining too ridiculous to discuss. To-day it seems 
equally irrational to enquire of the desert sand concerning the fate 
of empires. Yet surely it, if any one knows, should know! 

To-day it may Sound impossible for inanimate objects to reveal 
the inmost secrets of mankind and nature. We cannot say whv 
divination is valid. We cannot trace the process by which it per- 
forms its marvels. 1 But the same objections apply equally well 
to the téléphoné. No man knows what electricity is, or the nature 
of the forces which détermine its action. We know only that by 
doing certain things we get certain results, and that the least error 

I. The main différence between a Science and an Art is that the 
former admits mensuration. Its processes must be susceptible of the applica¬ 
tion of quantitative standards. Its laws reject impondérable variables. 
Science despises Art for its refusai to conform with calculable conditions. 
But even to-day, in the boasted Age of Science, man is still dépendent on 
Art as to most matters of practical importance to him; the Arts of Govern¬ 
ment, of War, of Literature, etc. are supremely influential, and Science 
does little more than facilitate them by making their materials mechanically 
docile. The utmost extension of Science can merely organize the household 
of Art. Art thus progresses in perception and power by increased control 
or automatic accuracy of its details. The Master Therion has made 
an Epoch in the Art of Magick by applying the Method of Science to 
its problems. His Work is a contribution of unique value, comparable 
only to that of those men of genius who revolutionized the empirical guess- 
work of “natural philosophers”. The Magicians of to-morrow will be 
armed with mathematical theory, organized observation, and experimentally- 
verified practice. But their Art will remain inscrutable as ever in essence; 
talent will never supplant genius. Education is impotent to produce a poet 
greater than Robert Burns; the perfection of laboratory apparatus préparé» 
indeed the path of a Pasteur, but cannot make masters of mediocrities. 

175 “ 

on our part will bring our work to naught. The same is exactly 
true of divination. The différence between the two sciences is no 
more than this : that, more minds having been at work on the 
former we hâve learnt to master its tricks with greater success than 
in the case of the latter. 



The Wheel turns to those effectuai methods of invocation 
employed in the ancient Mysteries and bv certain secret bodies of 
initiâtes to-day. The object of them is almost invariably 1 the 
invocation of a God, that God conceived in a more or less material 
and personal fashion. These Rituals are therefore well suited 
for such persons as are capable of understanding the spirit of 
Magick as opposed to the letter. One of the great advantages 
of them is that a large number of persons may take part, so that 
there is consequently more force available; but it is important 
that they should ail be initiâtes of the same mysteries, bound by 
the same oaths, and filled with the same aspirations. They should 
be associated only for this one purpose. 

Such a company being prepared, the story of the God should 
be dramatised by a well-skilled poet accustomed to this form of 
composition. Lengthy speeches and invocations should be avoided, 
but action should be very full. Such ceremonies should be care- 
fully rehearsed; but in rehearsals care should be taken to omit the 
climax, which should be studied by the principal character in 
private. The play should be so arranged that this climax dépends 
on him alone. By this means one prevents the ceremony from 
becoming mechanical or hackneyed, and the element of surprise 

I. The Word is unwarrantably universal. It would not be impractic- 
able to adopt this method to such operations as Talismanic Magick. For 
example, one might consecrate and charge a Pantacle by the communication 
by AIWAZ to the Scribe of the BOOK :of the LAW, the Magician repre- 
senting the Angel, the Pantacle being the Book, and the person on whom 
the Pantacle is intended to act taking the part of the Scribe. 

i n — 

assists the lesser characters to get out of themselves at the suprême 
moment. Following the climax there should always be an unre- 
hearsed ceremony, an impromptu. The most satisfactory form of 
this is the dance. In such ceremonies appropnate libations may be 
freely used. 

The Rite of Luna (Equinox I. VI) is a good example of this 
use. . Here the climax is the music of the goddess, the assistants 
remaining in silent ecstasy. 

In the rite of Jupiter the impromptu is the dance, in that of 
Saturn long periods of silence. 

It will be noticed that in these Rites poetry and music were 
large!y employed mostly published pièces by well-known 
authois and composers. It would be better 1 to Write and compose 
specially for the ceremony 2 . 

(f ** PERHAPS ! One can think of certain Awful Conséquences”. 
“But, after ail, they wouldn’t seem so to the authors! ” “But — pity the 
poor Gods!” “Bother the Gods! ” 

2. A bodv of skilled Magicians accustomed to work in concert may be 
competent to conduct impromptu Orgia. To cite an actual instance in 
recent times; the blood of a Christian being required for some purpose, 
a young cock was procured and baptized into the Roman Catholic Church 
by a man who, being the son of an ordained Priest, was magicaliy an 
incarnation of the Being of that Priest, and was therefore congenitally 
possessed of the powers thereto appurtenant. This cock, “Peter Paul,” 
was consequently a baptized Christian for ail magical purposes. Order 
was then taken to imprison the bird; which done, the Magicians assuming 
respectively the characters of Herod, Herodias, Salome, and the Execu- 
•tioner, acted out the scene of the dance and the beheading, on the lines of 
Oscar Wilde’s drama, “Peter Paul” being cast for the part of John 
the Baptist. This ceremony was devised and done on the spur of the 

moment, and its spontaneity and simplicity were presumably potent factors 
in its success. 

On the point of theology, I doubt whether Dom Gorenflot sucessfully 
avoided eating méat in Lent by baptizing the pullet a carp. For as the 
sacrament — by its intention, despite its defects of form — could not fail 
of efficacy, the pullet must hâve become a Christian, and therefore a human 
being. Carp was therefore only its baptized name — cf. Polycarp — and 
Dom Gorenflot ate human flesh in Lent, so that, for ail he became a 
bishop, he is damned. 

- 178 - 




One of the simplest and most complété of Magick ceremonies 
is the Eucharist. 

It consists in taking common things, transmuting them into 
things divine, and consuming them. 

So far, it is a type of every magick ceremony, for the reabsorption 
of the force is a kind of consumption; but it has a more restricted 
application, as follows. 

Take a substance 1 symbolic of the whole course of 
nature, make it God, and consume it, 

There are many ways of doing this; but they may easily be clas- 
sifîed according to the number of the éléments of which the sacra- 
ment is composed. 

The highest form of the Eucharist is ihat in which the 
Elément consecrated is One» 

It is one substance and not two, not living and not dead, 
neither liquid nor solid, neither bot nor cold, neither male 
nor female. 

This sacrament is secret in every respect. For those who may 
be worthy, although not officially recognized as such, this 
Eucharist has been described in detail and without concealment, 
somewkere in the published writings of the Master Therion. 
But He has told no one where. It is reserved for the highest 
initiâtes, and is synonymous with the Accomplished Work on the 

i. This may be of a composite character. 

material plane. It is the Medicine of Metals, the Stone of the 
Wise, the Potable Gold, the Elixir of Life that is consumed 
therein. The altar is the hosom of Isis, the eteraal motlier ; 
the chalice is in effect the Cnp of our Lady Bah al on 
lier self ; the Wand is that which Was and Is and Is To 

The Eucharist of two éléments has its matter of the passives, 
The wafer (pantacle) is of corn, typical of earth; the wine (cup) 
represents water. (There are certain other attributions. The 
Wafer is the Sun, for instance : and the wine is appropriate to 

The wafer may, however, be more complex, the “Cake of 
Light” described in Liber Legis. 

This is used in the exoteric Mass of the Phoenix (Liber 333, 
Cap:44) mixed with the bloocl of the Magus. This mass should 
be performed daiJy at snnset by every magician. 

Corn and wine are équivalent to flesh and blood; but it is 
casier to couvert live substances into the body and blood of God, 
than to perform this miracle upon dead matter. 

The Eucharist of three éléments has for basis the symbols of the 
three Gunas. For Tamas (darkness) take opium or nightshade or 
some sleepy medicine ; for Rajas (activity) take strychnine or ocher 
excitant; for Sattvas (calm) the cakes of Light may again be 
suitable. 1 

The Eucharist of jour éléments consists of fire, air, water, and 
earth. These are represented by a flame for fire, by incense or 
roses for air, by wine for water, and by bread and sait for earth. 

The Eucharist of five éléments has for basis wine for taste, a 
rose for smell, a flame for sight, a bell for sound, and a dagger for 
touch. This sacrament is implied in the Mass of the Phoenix in 
a slightly different form. 

I. The Cakes of Light are universally applicable; they contain meal, 
honey, and oil (carbohydrates, fats, and proteids, the three necessaries of 
human nutrition) : also perfume of the three essential types of magical 
and curative virtue; the subtle principle of animal life itself is hxed in them 
by the introduction of fresh living blood. 

The Eucharist of six éléments has Father, Son, and Holy Spirit 
above j breath, water, and blood beneath. It is a sacrament reserved 
for high initiâtes. 1 2 

The Eucharist of seven éléments is mystically identical with 
that of one. 

Of the melhod of consecrating tlie éléments it is only 
necessary to say that they should be treated as talismans. 

The circle and other furniture of the Temple should receive the 
usual benefit of the banishings and consécrations. The Oath should 
be taken and the Invocations made. When the divine force mani- 
fests in the éléments, they should be solemnly consumed. There 
is also a simpler method of consécration reserved for initiâtes of 
high rank, of which it is here unlawful to speak. 

According to the nature of the Sacrament, so will its results be. 
In some one may receive a mvstic grâce, culminating in Samadhi ; in 
others a simpler and more material benefit may be obtained. 

The highest sacrament, that of One elemenf, is universal 
in its operation; according to the declared purpose of the 
work so will the resuit be. It is a universal Key of ail 

These secrets are of suprême practical importance, and are 
guarded in the Sanctuary with a two-edged sword flaming every 

way 2 y for this sacrament is the Tree of Life itself, and 
whoso partaketh of the fruit thereof shall never die 3 . 

Unless he so will. Who would not rather work through incarna¬ 
tion; a real renewal of body and brain, than content himself with 
a stagnant immortality upon this mote in the Sunlight of the 
Universe which we call earth ? 

1. The Lance and the Graal are fïrstly dedicated to the Holy Spirit 
of Life, in Silence. The Bread and Wine are then fermented and 
manifested by vibration, and received by the Virgin Mother. The éléments 
are then intermingled and consumed after the Epiphany of Iacchus, when 
“Countenance beholdeth Countenance”. 

2. J. K. Huysmans, who was afraid of them, and tried to betray the 
little he knew of them, became a Papist, and died of cancer of the tongue. 

3. The use of the Elixir of Life is only justifiable in peculiar circum- 
stances. To go counter to the course of natural Change is to approximate 
perilously to the error of the “Black Brothers”. 

— 1S1 

With regard to the préparations for such Sacraments, the 
Catholic Church has maintained well enough the traditions of the 
true Gnostic Church in whose keeping the secrets are. 1 

Chastity 2 is a condition; fastrng for sonie Iiours previons 
is a condition; an carnest and continuai aspiration is a con¬ 
dition, Without these antécédents even the Eucharist of the 
One and Seven is partiaily — though such is its intrinsic virtue 
that it can never be wholly — baulked of its effect. 

A Eucharist of some sort sliould most assuredly be cou* 
summated daily by every magician, and be sboitld regard 
if as the main sustenance of bis magica! life, It is of more 
importance than any other magical ceremony, because it is a 
complété circle. The whole of the force expended is completely 
re-absorbed 3 yet the virtue is that vast gain represented by the 
abyss between Man and God. 

The magician becomes füled with God, fed upon God, 
intoxicaîed with God. Lit lie by little Ms hody will bec orne 
pnrified by fbe internai lustration of God; day by day bis 
mort ai frame, shedding its earihly éléments, will become 
in very truth the Temple of tbe Holy Gliost. Day by day 
matter is repîaeed by Spirit, tbe bmnau by the divine ; 
ulîimately the change will be complété; God manifest in 
flesh will be bis naine, 

This is the most important of ail magical secrets that ever were 
or are or can be. To a Magician thus renewed the attainment of 
the Knowledge and Conversation of the Holy Guardian Angel 
becomes an inévitable task; every force of his nature, unhindered, 
tends to that aim and goal of whose nature neither man nor god 
may speak, for that it is infinitely beyond speech or thought or 

1. Study, in the Roman Missal, the Canon of the Mass, and the chapter 
of “defects”. 

2. The Word Chastity is used by initiâtes to signify a certain State of 
soûl and of mind déterminant of a certain habit of body which is nowise 
identical with what is commonly understood. Chastity in the true magical 
sense of the word is inconceivable to those who are not wholly emancipated 
from the obsession of sex. 

— 182 — 

ecstasy or silence. Samadhi and Nibbana are but its shadows cast 
upon the universe. 


If the Master Therion effects by tliis book noihing 
else but to demonstrate the continuily of nature and the 
uniformity of Law 5 He will feel that Mis work bas not been 
wasted. In his original design of Part III he did not contemplate 
any allusion to alchemy. It has somehow been taken for granted 
that this subject is entirely foreign to regular Magick, both in scope 
and method. It will be the main object of the following descrip¬ 
tion to establish it as essentially a branch of the subject, and to 
show that it may be considered simply as a particular case of the 
general proposition — differing from evocatory and talismanic 
Magick only in the values which are represented by the unknown 
quantities in the pantomorphous équations. 

There is no need to make any systematized attempt to decipher 
the jargon of Hermetic treatises. We need not enter upon an 
historical discussion. Let it suffice to say that the Word alchemy is 
an Arabie term consisting of the article “al” and the adjective 
“khemi” which means “that which pertains to Egypt” h A rough 
translation would be “The Egyptian matter”. The assumption is 
that the Mohammedan grammarians held traditionally that the 
art was derived from that wisdom of the Egyptians which was the 
boast of Moses, Plato, and Pythagoras, and the source of their 

Modem research (by profane scholars) leaves it still doubtful 
as to whether Alchemical treatises should be classified as mystical, 
magical, medical, or Chemical. The most reasonable opinion is that 
ail these objects formed the pre-occupation of the alchemists in 
varying proportions. Hermes is alike the God of Wisdom, Thau- 
maturgy, therapeutics, and physical science. Ail these may con- 
sequently claim the title Hermetic. It cannot be doubted that 
such writers as Fludd aspired to spiritual perfection. It is equally 
sure that Edward Kelly wrote primarily from the point of view 

i. This etymology differs from that given by Skeat; I can do no more 
than présent my submission. 

of a Magician; that Paracelesus applied himself to the cure of 
disease and the prolongation of life as the first considération, ai- 
though his greatest achievements seem to modem thinkers to hâve 
been ratifier his discoveries of opium, zinc, and hydrogen; so that 
we tend to think of him as a chemist no less than we do of Van 
Helmont, whose conception of gas ranks him as one of those rare 
geniuses who hâve increased human knowledge by a fundamentally 
important idea. 

The literature of Alchemy is immense. Practicaliy ail of it is 
wholly or partially unintelligible. Its treatises, from the a Asch 
Metzareph” of the Hebrews to the “Chariot of Antimony” are 
deliberately couched in hieratic riddles. Ecclesiastical persécution, 
and the profanation of the secrets of power, were equally dreaded. 
Worse still, from our point of view, this motive induced writers 
to insert intentionally misleading statements, the more deeply to 
bedevil unworthy pretenders to their mysteries. 

We do not propose to discuss any of the actual processes. Most 
readers will be already aware that the main objects of alchemy 
were the Philosopheras Stone, the Medicine of Metals, and varions 
tinctures and élixirs possessing divers virtues; in particular, those 
of healing disease, extending the span of life, increasing human 
abilities, perfecting the nature of man in every respect, conferring 
magical powers, and transmuting material substances, especially 
metals, into more valuable forms. 

The subject is further complicated by the fact that many 
authors were unscrupulous quacks. Ignorant of the first éléments 
of the art, they plagiarized without shame, and reaped a harvest 
of fraudulent gain. They took advantage of the general ignorance, 
and the convention of mystery, in just the same way as their 
modem successors do in the matter of ail Occult sciences. 

But despite all.this, one thing is abundantly clear; ail serious 
writers, though they seem to speak of an infinity of different 
subjects, so much so that it has proved impossible for modem 
analytic research to ascertain the true nature of any single process, 
were agreed on the fundamental theory on which they based their 
practices. It appears at first sight as if hardly any two of them 
were in accord as to the nature of the “First Matter of the Work”. 

— 184 

They describe this in a bewildering multiplicity of unintelligible 
symbols. We hâve no reason to suppose that they were ail talking 
of the same thing, or otherwise. The same remarks apply to 
every reagent and every process, no less than to the final product 
or products. 

Yet beneath this diversity, we may perceive an obscure identity. 
They ail begin with a substance in nature which is described as 
existing almost everywhere, and as universally esteemed of no 
value. The alchemist is in ail cases to take this substance, and 
subject it to a sériés of operations. By so doing, he obtains his 
product, This product, however named or described, is always a 
substance which represents the truth or perfection of the original 
“First Matter”; and its qualities are invariably such as pertain to 
a living being, not to an inanimate mass. In a Word, the alchemist 
is to take a dead thing, impure, valueless, and powerless, 
and transform it into a live thing, active, invaluable and 

The reader of this book will surely find in this a most striking 
analogy with what we hâve already said of the processes of Magick. 
What, by our définition, is initiation ? The First Matter is a man, 
that is to say, a perishable parasite, bred of the earth’s crust, crawl- 
ing irritably upon it for a span, and at last returning to the dirt 
whence he sprang. The process of initiation consists in removing 
his impurities, and finding in his true self an immortal intelligence 
to whom matter is no more than the means of manifestation. The 
initiate is eternally individual; he is ineffable, incorruptible, im¬ 
mune from everything. He possesses infinité wisdom and infinité 
power in himself. This équation is identical with that of a 
talisman. The Magician takes an idea, purifies it, intensifies it 
by invoking into it the inspiration of his soûl. It is no longer a 
scrawl scratched on a sheep-skin, but a w T ord of Truth, imperish- 
able, mighty to prevail throughout the sphere of its purport. The 
évocation of a spirit is precisely similar in essence. The exorcist 
takes dead material substances of a nature sympathetic to the being 
whom he intends to invoke. He banishes ail impurities there- 
fiom, prevents ail interférence therewith, and proceeds to give 
life to the subtle substance thus prepared by instilling his soûl. 

- 185 - 

Once again, there is nothing in this exclusively FnagicaP. Rem¬ 
brandt Van Ryn used to take a number of ores and other crude 
objects. From these he banished the impurities, and consecrated 
them to his work, by the préparation of canvasses, brushes, and 
colours. This done, he compelled them to take the stamp of his 
soûl ; from those dull, valueless créatures of earth he created a vital 
and powerful being of truth and beauty. It would indeed be 
surprising to anybody who lias corne to a clear compréhension of 
nature if there were any différence in the essence of these various 
formulas. The laws of nature apply equally in every possible 

We are now in a position to nnderstand wliat alcliemy 
is. We miglit even go further and say tliat even if we liad 
ne ver lieard of it, we know wliat it mu si be. 

Let us emphasize the fact that the final product is in ail cases a 
living thing. It has been the great stumbling block to modem 
research that the statements of alchemists cannot be explained away, 
From the Chemical standpoint it has seemed not à 'priori impossible 
that lead should be turned into gold. Our recent discovery of the 
periodicity of the éléments has made it seem likely, at least in 
theory, that our apparently immutable éléments should be modi¬ 
fications of a single one. 1 Organic Chemistry, with its metatheses 
and synthèses dépendent on the conceptions of molécules as geomet- 
rical structures has demonstrated a praxis which gives this theory 
body; and the properties of Radium hâve driven the Old Guard 
from the redoubt which flew the flag of the essential heterogeneity 
of the éléments. The doctrines of Evolution hâve brought the 
alchemical and monistic theory of matter into line with our 
conception of life ; the collapse of the wall between the animal and 
vegetable kingdoms has shaken that which divided them from the 

But even though the advanced chemist might admit the possibi- 
lity of transmuting lead into gold, he could not conceive of that 

I. See R. K. Duncan, “The New Knowledge”, for a popularisation of 
recent results. 

Aleister Crowley held this doctrine in his teens at a period when it 
was the grossest heresy. 


gold as other than metallic, of the same order of nature as the lead 
from which it had been made. That this gold should possess the 
power of multiplying itself, or of acting as a ferment upon other 
substances, seemed so absurd that he felt obliged to conclude that 
the alchemists who claimed these properties for their Gold must, 
after ail, hâve been referring not to Chemistry, but to some spiritual 
operations whose sanctity demanded some such symbolic veil as 
the cryptographie use of the language of the laboratory. 

The Master Therion is sanguine that his présent réduction 
of ail cases of the art of Magick to a single formula will both 
elucidate and vindicate Alchemy, while extending chemistry to 
cover ail classes of Change. 

There is an obvious condition which limits our proposed 
operations. This is that, as the formula of any Work eflfects the 
extraction and visualization of the Truth from any “First Matter”, 
the “Stone” or “Elixir” which results from our labours will be the 
pure and perfect Individual originally inhérent in the substance 
chosen, and nothing else. The most skilful gardener cannot 
produce lilies from the wild rose; his roses will always be roses, 
however he hâve perfected the properties of his stock. 

There is here no contradiction with our previous thesis of the 
ultimate unity of ail substance. It is true that Hobbs and Nobbs 
are both modifications of the Pleroma. Both vanish in the Pleroma 
when they attain Samadhi. But they are not interchangeable 
to the extent that they are individual modifications ; the initiate 
Hobbs is not the initiate Nobbs any more than Hobbs the 
haberdasher is Nobbs of “the nail and sarspan business as he got his 
money by”. Our skill in producing aniline dyes does not enable us 
to dispense with the original aniline, and use sugar instead. Thus 
the Alchemists said : “To make gold you must take gold”; their 
art was to bring each substance to the perfection of its own proper 

No doubt, part of this process involved the withdrawal of the 
essence of the “First Matter” within the homogeneity of “Hyle”, 
just as initiation insists on the annihilation of the individual in the 
Impersonal Infinity of Existence to emerge once more as a less 
confused and deformed Eidolon of the Truth of Himself. This 
is the guarantee that he is uncontaminated by alien éléments. The 

187 - 

“Elixir” must possess the activity of a “nascent” substance, just as 
“nascent” hydrogen combines with arsenic (in “Marsh’s test”) 
when the ordinary form of the gas is inert. Again, oxygen satisfied 
by sodium or diluted by nitrogen will not attack combustible 
materials with the vehemence proper to the pure gas. 

We may summarize this thesis by sayîng that Àlcîiemy 
includes as many possible operations as tliere are original 
ideas inberent in nature. 

Alchemy resembles évocation in its sélection of appropriate 
material bases for the manifestation of the Will5 but differs from 
it in proceeding without personification, or the intervention of alien 
planes. 1 It may be more closely compared with Initiation; for the 
effective element of the Product is of the essence of its own nature, 
and inhérent therein; the Work similarly consists in isolating it 
from its accretions. 

Now just as the Aspirant, on the Threshold of Initiation, finds 
himself assailed by the “complexes” which hâve corrupted him, 
their externalization excruciating him, and his agonized réluctance 
to their élimination plunging him into such ordeals that he seems 
(both to himself and to others) to hâve turned from a noble and 
upright man into an unutterable scoundrel ; so does the First 
Matter blacken and putrefy as the Alchemist breaks up its coagu¬ 
lations of impurity. 

The student may work out for himself the varions analogies 
involved, and discover the “Black Dragon”, the “Green Lion”, the 
“Lunar Water”, the “Raven’s Head”, and so forth. The indi¬ 
cations above given should suffice ail who possess aptitude for 
Alchemical Research. 

Only one further reflection appears necessary; namely, that the 
Eucharist, with which this chapter is properly preoccupied, must 
be conceived as one case — as the critical case — of the Art of the 

The reader will hâve observed, perhaps with surprise, that The 
Master Therion describes several types of Eucharist. The 
reason is that given above; there is no substance incompetent to 

I. Some alchemists may object to this statement. I prefer to express 
no final opinion on the matter. 

— 188 

serve as an element in some Sacrament; also, each spiritual Grâce 
should possess its peculiar form of Mass, and therefore its own 
“materia magica 77 . It is utterly unscientific to treat “God 77 as a 
universal homogeneity, and use the same means to prolong life as 
to bewitch cattle. One does not invoke “Electricity 77 indiscrimi- 
nately to light one 7 s house and to propel one’s brougham; one 
Works by measured application of one 7 s powers to intelligent 
analytical compréhension of the conditions of each separate case. 

There is a Eucharist for every Grâce that we may need; we 
must apprehend the essential characters in each case, select suitable 
Eléments, and devise proper processes. 

To consider the classical problems of Alchemy: the Medicine of 
Metals must be the quintessence of some substance that serves to 
détermine the structure (or rate of vibration) whose manifestation 
is in characteristic metallic qualities. This need not be a Chemical 
substance at ail in the ordinary sense of the Word. 

The Elixir of Life will similarly consist of a living organism 
capable of growth, at the expense of its environment ; and of such 
a nature that its “true Will 75 is to cause that environment to serve 
it as its means of expression in the physical world of human life. 

The Universal Medicine will be a menstruum of such subtlety 
as to be able to penetrate ail matter and transmute it in the sense 
of its own tendency, while of such impartial purity as to accept 
perfectly the impression of the Will of the Alchemist. This 
substance, properly prepared, and properly charged, is able to 
perform ail things soever that are physically possible, within the 
limits of the proportions of its momentum to the inertia of the 
object to which it is applied. 

It may be observed in conclusion that, in dealing with forms of 
Matter-Motion so subtle as these, it is not enough to pass the Pons 
Asinorum of intellectual knowledge. 

The Master Therion has possessed the theory of these Powers 
for many years; but Elis practice is still in progress towards 
perfection. Even efficiency in the préparation is not ail; there is 
need to be judicious in the manipulation, and adroit in the admi¬ 
nistration, of the product. Ele does not perform haphazard 
miracles, but applies His science and skill in conformity with the 
laws of nature. 





As was said at the opening of the second chapter, the Single 
Suprême Ritual is the attainment of the Knowledge and Conver¬ 
sation of the Holy Guardian Angel. It is the raisin g of the 
complété man in a vertical straight line. 

Any déviation from tliis line tends to become black 
magic. Any otlier operation is black magic. 

In the True Operation the Exaltation is equilibrated by an 
expansion in the other three arms of the Cross. Hence the Angel 
immediately gives the Adept power over the Four Great Princes 
and their servitors. 1 

If the magician needs to perform any other operation than this, 
it is only lawful in so far as it is a necessary preliminary to That 
One Work. 

There are, however many shades of grey. It is not every 
magician who is well armed with theory. Perhaps one such may 
invoke Jupiter, with the wish to heal others of their physical ills. 
This sort of thing is harmless, 2 or almost so. It is not evil in 

1. See the Book of the Sacred Magic of Abramelin the Mage. 

2. There is nevertheless the general objection to the diversion of 
channels of Initiation to the Sea of Attainment, into ditches of irrigation 
for the fields of material advantage. It is bad business to pay good coin 
for perishable products; like marrying for money, or prostituting poetic 
genius to political purposes. The converse course, though equally 

— 190 

itself. It anses from a defect of understanding. Until tlie 
Great Work lias been performed, it is presumptuous for the 
magician to prétend to understand the universe, and dictate 
its policy. Only the Master of the Temple can say whether 

any given act is a crime. “Slay that innocent child?” (I hear 
the ignorant say) “What a horror!” “Ah!” replies the Knower, 
with foresight of history, “but that child will become Nero. 
Hasten to strangle him!” 

lhere is a third, above these, who understands that Nero was 
as necessary as Julius Caesar. 

The Master of the Temple accordingly interfères not with the 
scheme of things except just so far as he is doing the Work which 
he is sent to do. Why should he struggle against imprisonment, 
banishment, death? It is ail part of the game in which he is a 
pawn. “It was necessary for the Son of Man to suffer these things, 
and to enter into His glory.” 

The Master of the Temple is so far from the man in whom He 
manifests that ail these matters are of no importance to Him. It 
may be of importance to His Work that man shall sit upon 
a throne, or be hanged. In such a case He informs his Magus, 
who exerts the power intrusted to Him, and it happens accord¬ 
ingly. Yet ail happens naturally, and of necessity, and to ail 
appearance without a Word from Him. 

Nor will the mere Master of the Temple, as a rule, présumé to 
act upon the Universe, save as the servant of his own destiny. It 
is only the Magus, He of the grade above, who has attained to 
Chokhmah, Wisdom, and so dare act. He must dare act, although 
iî like Him not. But He must assume the Curse of His grade, as 
it is written in the Book of the Magus. * 1 

There are, of course, entirely black forms of magic. To him 
who has not given every drop of his blood for the cup of Babalon 

objectionable as pollution of the purity of the planes, is at least respectable 
for its nobility. The ascetic of the Thebaid or the Trappist Monastery is 
infinitely worthier than the health-peddler and success-monger of Boston 
or Los Angeles; for the one offers temporal trash to gain eternal wealth, 
while the other values spiritual substance only as enabling him to get better 
bodily conditions, and a hrmer grip on the dollars. 

I. Equinox I, VII, 5-9. 

ail magic power is dangerous. There are even more debased and 
evil forms, things in themselves black. Such is the use of spiritual 
force to material ends. Christian Scientists, Mental Healers, 
Professional Diviners, Psychics and the like, are ail ipso facto Black 
M agi ci ans. 

Thev exchange gold for dross. They sell their higher powers 
for gross and temporary benefit. 

That the most crass ignorance of Magick is their principal 
characteristic is no excuse, even if Nature accepted excuses, which 
she does not. If you drink poison in mistake for wine, your 
“mistake” will not save your life. 

Below these in one sense, yet far above them in another, are 
the Brothers of the Left Hand Path L These are they who 
“shut themselves up”, who refuse their blood to the Cup, who 
hâve trampled Love in the Race for self-aggrandisement. 

As far as the grade of Exempt Adept, they are en the 
same path as the White Brotherhood; for until that grade 
is attained, the goal is not disclosed. Then only are the 
goats, the lonely leaping mountain-masters, separated from the 
gregarious huddling vallev-bound sheep. Then those who hâve 
well learned the lessons of the Path are ready to be torn asunder, 
to givc up their own life to the Babe of the Abyss which is — and 
is not — they. 

The others, proud in their purple, refuse. They make themselves 
a false crown of the Horror of the Abyss ; they set the Dispersion 
of Choronzon upon their brows; they clothe themselves in the 
poisoned robes of Form; they shut themselves up; and when the 
force that made them what they are is exhausted, their strong 
towers fail, they become the Eaters of Dung in the Day of Be- 
with-us, and their shreds, strewn in the Abyss, are lost. 

Not so the Masters of the Temple, that sit as piles of dust in 
the City of the Pyramids, awaiting the Great Flame that shall 
consume that dust to ashes. For the blood that they hâve surren- 
dered is treasured in the Cup of our Lady Babalon, a mighty 

I. See Liber 418, and study it well, in this matter. Equinox I, V. Sup¬ 

— 192 

medicine to a wake the Eld of the All-Father, and redeem the 
Virgin of the World from her virginity. 


Before leaving the subject of Black Magic, one may touch 
lightly on the question of Pacts with the Devil. 

The Devil tloes not exist. It is a false name invenîed by 
tlie Black Brothers to imply a Unity in tlieir ignorant 
muddle of dispersions» A devil who liad unity would be 
a God L . 

It was said by the Sorcerer of the Jura that in order to invoke 
the Devil it is only necessary to caîl him with y our whole 


This is an universal magical truth, and applies to every other 
being as much as to the Devil. For the whole will of every man 
is in reality the whole will of the Uni verse. 

It is, however, always easy to call up the démons, for they are 
always calling you; and you hâve only to step down to their level 

i. “The Devil” is, historically, the God of any people that one 
personally dislikes. This has led to so much confusion of thought that 
The Beast 666 has preferred to let names stand as they are, and to 
proclaim simply that Aiwaz — the solar-phallic-hermetic “Lucifer” is His 
own Holy Guardian Angel, and “The Devil” Satan or Hadit of our 
particular unit of the Starry Universe. This serpent, Satan, is not the 
enemy of Man, but He who made Gods of our race, knowing Good and 
Evil; He bade “Know Thyself!” and taught Initiation. He is “the Devil” 
of the Book of Thoth, and His emblem is Baphomet, the Androgyne who 
is the hieroglyph of arcane perfection. The number of His Atu is xv, which 
is Yod Hé, the Monogram of the Eternal, the Father one with the Mother, 
the Virgin Seed one with all-containing Space. He is therefore Life, and 
Love. But moreover his letter is Ayin, the Eye; he is Light, and his 
Zodiacal image is Capricornus, that leaping goat whose attribute is Liberty. 
(Note that the “Jéhovah” of the Hebrews is etymologically connected with 
these. The classical example of such antinomy, one which has led to such 
disastrous misunderstandings, is that between Nu and HAD,North and South, 
Jésus and John. The subject is too abstruse and complicated to be discussed 
in detail here. The student shouîd consult the writings of Sir R. Payne 
Knight, General Forlong, Gerald Massey, Fabre d’Olivet; etc. etc., for 
the data on which these considérations are ultimately based.) 


and fraternize with them. They will then tear you in pièces at 
their leisure. Not at once 3 they will wait until you hâve wholly 
broken the link between you and your Holy Guardian Angel before 
they pounce, lest at the last moment you escape. 

Antony of Padua and (in our own times) “Macgregor” Mathers 
are examples of such victims. 

Neverthless, every magician must firmly extend his empire to 
the depth of hell. a My adepts stand upright, their heads above 
the heavens, their feet below the hells.” 1 

This is the reason why the magician who performs the Operation 
of the “Sacred Magic of Abramelin the Mage”, immediately after 
attaining to the Knowledge and Conversation of the Holy Guardian 
Angel, must evoke the Four Great Princes of the Évil of the 

“Obedience and faith to Him that liveth and triumpheth, 
that reigneth above yon in your palaces as the Balance of 
Righteousness and Truth” is your duty to your Holy Guar¬ 
dian Angel, and the duty of the démon world to you. 

These powers of “evil” nature are wild beasts; they must be 
tamed, trained to the saddle and the bridle; they will bear you 
well. There is nothing useless in the Universe: do not wrap up 
your Talent in a napkin, because it is only “dirty money”! 

With regard to Pacts, they are rarely lawful. There should be 
no bargain struck. Magick is not a trade, and no hucksters need 
apply. Master everything, but give generouslv to your servants, 
once they hâve unconditionally submitted. 

There is also the question of alliances with various Powers. 
These again are hardly ever allowable. 2 No Power which is not 

1. Liber XC, verse 40. See The Equinox. 

2. Notwithstanding, there exist certain bodies of spiritual beings, in 
whose ranks are not only angelic forces, but elementals, and even daemons, 
who hâve attained to such Right Understanding of the Universe that they 
hâve banded themselves together with the object of becoming Microcosms, 
and realize that their best means to this end is dévotion to the service of the 
true interests of Mankind. Societies of spiritual forces, organized on these 
lines, dispose of enormous resources. The Magician who is himself sworn 
to the service of humanity may count upon the heartiest help of these 
Orders. Their sincerity may always be assured by putting them to the 

194 — 

a microcosm in itself — and even archangels reach rarely to this 
centre of balance — is fit to treat on an equality with Man. The 
proper study of mankind is God; with Him is his business; and 
with Him alone. Some magicians hâve hired légions of spirits for 
some spécial purpose; but it has always proved a serious mistake. 
The whole idea of exchange is foreign to magick. The dignity of 
the magician forbids compacts. “The Earth is the Lord’s and the 
fulness thereof”. 


The operations of Magick art are difficult to classify, as they 
merge into each other, owing to the essential unity of their method 
and resuit. We may mention : 

1. Operations such as évocation, in which a live spirit is brought 
from dead matter. 

2. Consécrations of talismans in which a live spirit is bound 
înto “dead” matter and vivifies the same. 

3. Works of divination, in which a live spirit is made to control 
operations of the hand or brain of the Magician. Such works are 
accordingly most dangerous, to be used only by advanced 
magicians, and then with great care. 

4. Works of fascination, such as operations of invisibility, and 
transformations of the apparent form of the person or thing 
concerned. This consists almost altogether in distracting the 
attention, or disturbing the judgment, of the person whom it is 
wished to deceive. There are, however, “real” transformations of 
the adept himself which are very useful. See the Book of the 
Dead for methods. The assumption of God-Forms can be carried 
to the point of actual transformation. 

5. Works of Love and Hâte, which are also performed (as 

test of the acceptance of the Law of Thelema. Whoso déniés “Do what 
thou wilt shall be the Whole of the Law” confesses that he still clings to 
the conflict in his own nature; he is not, and does not want to be, true to 
himself. A fortiori , he will prove false to you. 

— 195 — 

a rule) by a fascination. These Works are too easy 3 and rarely 
useful. They hâve a nasty trick of recoiling on the magician. 

6. Works of destruction, which may be done in many different 
ways. One may fascinate and bend to one’s will a person who has 
of his own right the power to destroy. One may employ spirits 
or talismans. The more powerful magicians of the last few 
centuries hâve employed books. 

In private matters these Works are very easy, if they be neces- 
sary. An adept known to The Master Therion once found it 
necessary to slay a Circe who was bewitching brethren. He merely 
walked to the door of her room, and drew an Astral T (“tradi- 
tore”, and the symbol of Saturn) with an astral dagger. Within 
48 h ours she shot herself. 1 

7. Works of création and dissolution, and the higher invoca¬ 

There are also hundreds of other operations 3 2 to bring wanted 
objects — gold, books, women and the like; to open locked doors, 
to discover treasure; to swim under water3 to hâve armed nen at 
command — etc., etc. Ail these are really matters of detail 3 the 
Adeptus Major will easily understand how to perform them if 
necessary. 3 

1. As explained above, in another connexion, he who' “destroys” any 
being must accept it, with ail the responsibilities attached, as part of 
himself. The Adept here in question was therefore obliged to incorporate 
the elemental spirit of the girl — she was not human, the sheath of a Star, 
but an advanced planetary daemon, whose rash ambition had captured a body 
beyond its capacity -to conduct — in his own magical vehicîe. He thereby 
pledged himself to subordinate ail the sudden accession of qualities — pas- 
sionate, capricious, impulsive, irrational, selfish, short-sightedness, sensual, 
fickle, crazy, and desperate, to his True Will; to discipline, co-ordinate, 
and employ them in the Great Work, under the penalty of being torn 
asunder by the wild horses which he had bound fast to his own body by the 
act of “destroying” their independent consciousness and control of their 

chosen vehicle. See His Magical Record An XX, Q in bb and 

2. Examples of Rituals for several such purposes are given in the 

3. Moral : become an Adeptus Major ! 

— 196 — 

lt should be added that ail these things happen “naturally”. 1 
Perform an operation to bring Gold — your rich uncle dies and 
leaves you his moneyj books — you see the book wanted in a 
catalogue that very day, although you hâve advertised in vain 
for a year; woman — but if you hâve made the spirits bring 
you enough gold, this operation will become unnecessary. 2 

It must further be remarked that it is absolute Black Magic to 
use any of these powers if the object can possibly be otherwise 
attained. If your child is drowning, you must jump and try to 
save him; it won’t do to invoke the Undines. 

Nor is it lawful in ail circumstances to invoke those Undines 
even where the case is hopeless; maybe it is necessary to ycu and to 
the child that it should die. An Exempt Adept on the right road 
will make no error here — an Adept Major is only too likely to 
do so. A through appréhension of this book will arm adepts of 
every grade against ail the more serious blunders incidental to 
their unfortunate positions. 


Necromancy is of sufficient importance to demand a section to 

It is justifiable in some exceptional cases. Suppose the magician 
fail to obtain. access to living Teachers, or should he need some 

1. The value of the evidence that your operations hâve influenced the 
course of events is only to be assessed by the application of the Laws of 
probability. The Master Therion would not accept any one single case 
as conclusive, however improbable it might be. A man might make a 
correct guess at one chance in ten million, no less than at one in three. 
If one pick up a pebble, the chance was infinitely great against that particular 
pebble; yet whichever one was chosen, the same chance “came off”. 
It requires a sériés of events antecedently unlikely to deduce that design is 
a work, that the observed changes are causally, not casually, produced. The 
prédiction of events is further evidence that they are effected by will. Thus, 
any man may fluke a ten shot at billiard, or even make a break of a few 
strokes. But chance cannot account for consistent success, even if moderate, 
when it extends over a long period of time. And the ability of the expert 
to “name his shot” manifests a knowledge of the relations of cause and 
effect which confirms the testimony of his empirical skill that his success is 
not chance and coincidence. 

2 . This cynical statement is an absurdity of Black Magic. 

ï 9 7 — 

especial piece of knowledge which he has reason to believe died 
with some teacher of the past, it may be useful to evoke the 
“shade” of such a one, or read the “Akasic record” of his mind. 1 

If this be done it must be done properly very much on the lines 
of the évocation of Apollonius of Tyana, which Eliphaz Levi 
performed. 2 

The utmost care must be taken to prevent personation of the 
“shade”. It is of course easy, but can rarely be advisable, to evoke 
the shade of a suicide, or of one violently slain or suddenly dead. 

Of what use is such an operation, save to gratify curiosity or 
vanity ? 

One must add a Word on spiritism, which is a sort of indiscrimi- 
nate necromancy — one might prefer the word necrophilia — by 
amateurs. They make themselves perfectly passive, and, so far 
from employing any methods of protection, deliberately invite 
ail and sundrv spirits, démons, shells of the dead, ail the excre- 
ment and filth of earth and hell, to squirt their slime over them. 
This invitation is readily accepted, unless a clean man be présent 

with an aura good enough to frighten these foui denizens of 
the pit. 

No spiritualistic manifestation has ever taken place in the 

1. The only minds likeîy to be useful to the Magician belong to Adepts 
sworn to suffer reincarnation at short intervals, and the best éléments of 
such minds are bound up in the “Unconscious Self” of the Adept, not left 
to wandei idly about the Astral Plane. It will thus be more profitable to 
try to get into touch with the “Dead Teacher” in his présent avatar. 
Moreover, Adepts are at pains to record their teachings in books, monu¬ 
ments, or pictures, and to appoint spiritual guardians to preserve such 
heirlooms throughout the générations. Whenever these are destroyed or 
lost, the reason usually is that the Adept himself judges that their usefulness 
is over, and withdraws the forces which protected them. The student is 
therefore advised to acquiesce; the sources of information available for him 
aie probably selected by the Wardens of Mankind with a view to his real 
necessities. One must learn to trust one’s Holy Guardian Angel to shape 
one’s circumstances with skill. If one be but absorbed in the ardour of 
one’s aspiration toward Him, short indeed is the time before Expérience 
instils the certain conviction that His Works and His ways are inhnitely apt 
to one’s needs. 

2 . See Rituel et Dogme de la Haute Magie; Rituel, ch. XIII. 

presence even of Frater Perdurabo; how much less in that of 
The Master Therion ! 1 

Of ail the créatures He ever met, the most prominent of 
English spiritists (a journalist and pacifist of more than European 
famé) had the filthiest mind and the foulest mouth. He would 
break off any conversation to tell a stupid smutty story, and could 
hardi y conceive of any society assembling for any other purpose 
than “phallic orgies 7 ’, whatever they may be. Utterly incapable 
of keeping to a subject, he would drag the conversation down 
again and again to the sole subject of which he really thought — 
sex and sex-perversions and sex and sex and sex and sex again, 

This was the plain resuit of his spiritism. Ail spiritists are 
more or less similarly afflicted. They feel dirty even across the 
Street j their auras are ragged, muddy and malodorous; they ooze 
the slime of putrefying coprses. 

No spiritist, once he is wholly enmeshed in sentimentality and 
Freudian fear-phantasms, is capable of concentrated thought, of 
persistent will, or of moral character. Devoid of every spark of 
the divine light which was his birthright, a prey before death to 
the ghastly tenants of the grave, the wretch, like the mesmerized 
and living corpse of Poe’s Monsieur Valdemar, is a “nearly liquid 
mass of loathsome, of détestable putrescence.” 

The student of this Holy Magick is most earnestly warned 
against frequenting their séances, or even admitting them to his 

They are contagious as Syphilis, and more deadly and disgus- 

ting. Unless your aura is strong enough to inhibit any 
manifestation of the loatïily iarvae that hâve taken up their 
habitation in them, shun them as you need not mere 
lepers! 2 * * * 

1. Even the earliest Initiations confer protection. Compare the fear 
felt by D. D. Home for Eliphas Levi. See Equinox I, X, “The Key of 
the Mysteries”. 

2 . It occurs in certain rare cases that a very unusual degree of personal 

purity combined with integrity and force of character provides even the 

ignorant with a certain natural defence, and attracts into his aura only 

intelligent and beneficent entities. Such persons may perhaps practise 

— 199 


Of the powers of the Sphinx much has been written. * 1 Wisely 
they hâve been kept in the forefront of true magical instruction. 
Even the tyro can always rattle off that he has to know, to dare 
to will and to keep silence. It is difficult to Write on this subject, 
for these powers are indeed comprehensive, and the interplay of 
one with the other becomes increasingly évident as one goes more 
deeply into the subject. 

But there is one general principle which seems worthy of spécial 
emphasis in this place. These four powers are thus complex 
because they are the powers of the Sphinx, that is, they are func- 
tions of a single organism. 

Now those who understand the growth of organisms are aware 
that évolution dépends on adaptation to environment. If an 
animal which cannot swim is occasionally thrown into water, it may 
escape by some piece of good fortune, but if it is thrown into water 
continuously it will drown sooner or later, unless it learns to 

Organisms being to a certain extent elastic, they soon adapt 
themselves to a new environment, provided that the change is not 
so sudden as to destroy that elasticity. 

Now a change in environment involves a repeated meeting of 
new conditions, and if you want to adapt yourself to any given set 
of conditions, the best thing you can do is to place yourself 
cautiously and persistently among them. That is the foundation 
of ail éducation. 

The old-fashioned pédagogues were not ail so stupid as some 
modem educators wx>uld hâve us think. The principle of the 
System was to strike the brain a sériés of constantly repeated blows 
until the proper reaction became normal to the organism. 

It is not désirable to use ideas which excite interest, or may corne 

spiritualism without ohvious bad results, and even with good results, within 
limits. But such exceptions in no wise invalidate the general rule, or in any 
way serve as argument against the magical theory outlined above with 
such mild suasion. 

i. In Liber CXI (Aleph) the subject is treated with profound and all- 
comprehensive wisdom. 


in handy later as weapons, in this fundamental training of the 
mind. It îs much better to compel the mind to busy itself with 
root ideas which do not mean very much to the child, because you 
are not trying to excite the brain, but to drill it. For this reason, 
ail the hest mincis liave been trained by preliminary study 
of classics and mathematics. 

The same principle applies to the training of the body. The 
original exercises should be of a character to train the muscles 
generally to perform any kind or work, rather than to train them 
for some spécial kind of work, concentration on which will unfit 
them for other tasks by depriving them of the elasticity which is 
the proper condition of life. 1 

In Magick and méditation this principle applies with tremend- 
ous force. It is quite useless to teach people how to perform 
magical operations, when it may be that such operations, when 
thev hâve learned to do them, are not in accordance with their 
wills. What must be done is to drill the Aspirant in the hard 
routine of the éléments of the Royal Art. 

So far as mysticism is concerned, the technique is extremely 
simple, and has been very simply described in Part I of this 
Book 4. It cannot be said too strongly that any amouni of 
mystical success whatever is 110 compensation for slackness 
with regard to the technique. There may corne a time 
when Samadhi itself is no part of the business of the mystic. 
But the character developed by the original training re¬ 
mains an asset. In other words, the person who has made 
himself a first-class brain capable of elasticity is competent to 

1. Some few forms of exercise are exempt from these strictures. Rock- 
climbing, in particular, trains every muscle in an endless variety of ways. 
It moreover compels the learner to use his own judgment, to rely on 
himself, to develop resource, and to dépend upon his own originality to 
attack each new problem that présents itself. This principle may be extended 
to ail departments of the éducation of children. They should be put into 
contact with ail kinds of truth, and allowed to make their own reflections 
thereon and reactions thereto, without the least attempt to bias their judg¬ 
ment. Magical pupils should be trained on similar lines. They should be 
made to work alone from the first, to cover the whole ground impartially, 
to devise their own experiments and draw their own conclusions. 


attack any problem soever, when he who has merely specialized 
has got into a groove, and can no longer adapt and adjust himself 
to new conditions. 

The principle is quite universal. You do not train a violonist 
to play the Beethoven Concerto 3 you train him to play every 
conceivable consecution of notes with perfect ease, and you keep 
him at the most monotonous drill possible for years and years 
before you allow him to go on the platform. You make of him 
an instrument perfectly able to adjust itself to any musical problem 
that may be set before him. This technique of Yoga is the most 
important detail of ail our work. The Master Therion has 
been himself somewhat to blâme in representing this technique as 
of value simply because it leads to the great rewards, such as 
Samadhi. He would hâve been wiser to base His teaching solely 
on the ground of évolution. But probably He thought of the 
words of the poet : 

U Y ou dangle a canot in front of her no se. 

And she go es wherever the canot go es 

For, after ail, one cannot explain the necessity of the study of 
Latin either to imbécile children or to stupid educationalists; for, 
not having learned Latin, they hâve not developed the brains to 
learn anvthing. 

The Hindus, understanding these difficulties, hâve taken the 
God-Almighty attitude about the matter. If you go to a Hindu 
teacher, he treats you as less than an earthworm. You hâve to do 
this, and you hâve to do that, and you are not allowed to know 
why you are doing it. 1 

After years of expérience in teaching, The Master Tuerion 
is not altogether convinced that this is not the right attitude. 

1. This does not conflict with the “go-as-you-please” plan put forward 
in the previous note. An autocratie Adept is indeed a blessing to the 
disciple, not because he is able to guide the pupil “aright” in the particular 
path which happens to suit his personality, but because he can compel the 
beginner to grind away at the weariest work and thus acquire all-round 
ability, and prevent him from picking out the plums which please him from 
the Pie of Knowledge, and making himself sick of a surfeit of sweets to the 
neglect of a balanced diet of wholesome nourishment. 


en peop.e begin to argue about things instead of doing them 
they become absolutely impossible. Their minds begin to work 
about it and about, and they corne out by the same door as in they 
went. ey remain brutish, voluble, and uncomprehending. 

. lhe L tech mque of Magick is just as important as that of mysti- 
asm, but here we hâve a very much more difficult problem, 
because the original unit of Magick, the Body of Light, is alreadv 
something unfamiliar to the ordinary person. Nevertheless, this 
body must be developed and trained with exactly the same rigid 
iscipline as the brain in the case of mysticism. The essence of the 
echnique of Magick is the development of the body of Light 

which must be extended to include ail members of the organism,’ 
and mdeed of the cosmos. 

The most important drill practices are : 

i. The fortification of the Body of Light by the constant use 
of rituals, by the assumption of God-forms, and by the right use of 
the liucharist. 

2.1 he purification and consécration and exaltation of that 
üody by the use of rituals of invocation. 

3- The éducation of that Body by expérience. It must learn 
to travel on every plane; to break down every obstacle which may 
confront it This expérience must be as systematic and regular as 
possible ; for it is of no use merely to travel to the spheres of 

Jupiter and Venus, or even to explore the 30 Aethyrs, neglectin^ 
unattractive meridians. 1 6 

T xrd Sp,rant Sh ° U d remenlber that be « a Microcosm. “Universus 
sum et Nihil univers, a me alienum puto” should be his motto. He 

should make it his practice to travel on the Astral Plane, taking in 

turn each of the most synthetic sections, the Sephiroth and the Paths. 

These being thoroughly understood, and an Angel in each pledged to guard 

or to guide him at need, he should start on a new sériés of expéditions to 

the PI a the f SUb ° rd ’ nate Se . ctlons of each - He may then practice Rising on 
. e Pla nes from these spheres, one after the other in rotation. When he 

.s thoroughly conversant with the various methods of meeting unexpected 
emergencies, he may preceed to investigate the régions of the Qliphoth and 
the Démon,c Forces It should be his aim to obtain a compréhensive 
knowledge of the Astral Plane, with impartial love of truth for ks 
own sake, just as a child learns the geography of the whole planet, though 
he may hâve no intention of ever leaving his native land. ^ 

— 203 — 

The object is to possess a Body wkicli is capable of doing 
easily any particular task tbat may lie before it. There 
musî be no sélection of spécial expérience which appeals 
to one’s immédiate desire. One must go steadily through 
ail the possible pylons. 

Frater Perdurabo was very unfortunate in not having magical 
teachers to explain these things to Him. He was rather encouraged 
in unsystematic working. Very fortunate, on the other hand, was 
He to hâve found a Guru who instructed Him in the proper 
principles of the technique of Yoga, and He, having suffirent 
sense to recognize the universal application of those principles, was 
able to some extent to repair His original defects. But even to 
this day, despite the fact this His original inclination is much 
stronger towards Magick than towards mysticism, he is much 
less competent in Magick. 1 A trace of this can be seen even in 
His method of combining the two divisions of our science, for in 
that method He makes concentration bear the Cross of the Work. 

This is possibly an error, probably a defect, certainly an impurity 
of thought, and the root of it is to be found in His original bad 
discipline with regard to Magick. 

If the reader will turn to the account of his astral journeys in 
the Second Number of the First Volume of the Equinox, he will 
find that these experiments were quite capricious. Even when, 
in Mexico, He got the idea of exploring the 30 Aethyrs systemat- 
ically, He abandoned the vision after only 2 Aethyrs had been 

1. Reconsideration of these remarks, at the request of a loyal colleague, 
compels Him to admit that this may not be the case. It is true that He has 
been granted ail Mystical Attainment that is theoretically possible, while 
His powers in Magick seem to be uneven and imperfect. Despite this, it 
may yet be that He has compassed the Possible. For Mystical Attainments 
are never mutually exclusive; the trance of Sorrow (for example) is not 
incompatible with the Béatifie Vision, or the “Universal Joke”. But in 
Magick any one Operation debars its performer from accomplishing some 
other. The reason of this is that the Oath of any Work bonds the Magi- 
cian once and for ail to be the principles implied therein. See Chapter XVI 
Part I. Further, it is obviously possible to reach the essence of anything 
without interfering with other things which obstruct each other. Cross- 
country journeys are often scarcely practicable. 

204 — 

Very different is His record after the training in 1901 e. v. had 
put Him in the wav of discipline. 1 

At the conclusion of this part of this book, one may sum up 
the whole matter in these words : There is no object whatever 
worthy of attainment but the regular development of tbe 
being of the Aspirant by steady scientific work; he should 
not attempt to run before he can walk; he should not wish 
to go somewhere until he knows for certain whither he wills 
£0 go. 

1. Recent developments hâve enabled Him to correct these conditions, 
so that this Book (as now hnally revised for the Press) may be considered 
practically free from serious defect in this particular. 

— 205 


The reader will find excellent classical examples of rituals of 
Magick in The Equinox, Volume I, in the following places — 

Number I. — The supplément contains considérations for preparing 
a ritual of self-initiation. This supplément is also a perfect 
model of what a magical record should be, in respect of the 

'Number IL — On pages 244-288 are given several rituals of 

Pages 302-317 give an account of certain astral visions. 

Pages 326-332 give a formula for Rising on the Planes. 

Number III. — Pages 151-169 give details of certain magical 

Pages 170-190 are a very perfect example — classical, old 
style — of a magical ritual for the évocation of the spirit of 

Pages 190-197 — a ritual for the consécration of a talisman. 
A very perfect example. 

Pages 198-205 — a very fine example of a ritual to invoke 
the Higher Genius. 

Pages 208-233 — Ritual of Initiation, with explanation of 
the same. 

Pages 269-272 — Ritual of obtaining the Knowledge and 
Conversation of the Holy Guardian Angel by the formula 
of I.A.O. 

Pages 272-278 — Ritual to make one’s self invisible. 

Number IV. — Pages 43-196 — Treatise, with model Records, of 
Mental Training appropriate to the Magician. 

207 — 

Number V. — The supplément is the most perfect account of 
visions extant. They explore the farthest recesses of the 
magical universe. 

Number VI. — The Supplément gives seven rituals of the dramatic 
order, as described in Chapter XIX. 

Pages 29-32 — A highly important magical ritual for daily 
use and work. 

Number VII. — Pages 21-27 — Classical ritual to invoke 
Mercuryj for daily use and work. 

Pages 117-157 — Example of a dramatic ritual in modem 

Pages 229-243 — An elaborate magical map of the universe 
on particular principles. 

Pages 372-375 — Example of a seasonal ritual. 

Pages 376-383 — Ritual to invoke Horus. 

Number VIII. — Pages 99-128 — The conjuration of the 
elemental spirits. 

Number IX. — Pages 117-136 — Ritual for invoking the spirit of 

Number X. — Pages 57-79 — Modem example of a magical 
ritual in dramatic form, commemorating the return of Spring. 
Pages 81-90 — Fragment of ritual of a very advanced 


No. 1. — This volume contains an immense number of articles of 
primary importance to every student of magick. 

The rituals of the Book of Lies and the Goetia are also to 
be studied. The “preliminary invocation” of the Goetia is in 
particular recommended for daily use and work. 

Orfheus y by Aleister Crowley, contains a large number of 
magical invocations in verse. There are also a good many 
others in other parts of his poetical Works. 

The following is a complété curriculum of reading officially 
approved by the A . '. A . •. 

208 — 



General Reading. 

SECTION i. — Books for Serious Study: 

The Equinox. The standard Work of Reference in ail occult 
matters. The Encyclopædia of Initiation. 

Collectée! Works of A. Crowley. These Works contain many 
mystical and magical secrets, both stated clearly in prose, and 
woven into the Robe of sublimest poesy. 

The Yi King. (S.B.E. Sériés, Oxford University Press.) 
The “Classic of Changes”; gives the initiated Chinese System of 

The Tao Teh King. (S. B .E. Sériés.) Gives the initiated 
Chinese System of Mysticism. 

Fannhanser, by A. Crowley. An allegorical drama concerning 
the Progress of the Soûl; the Tannhauser story slightly remodelled. 

The Upanishads. (S.B.E. Sériés.) The Classical Basis of 
Vedantism, the best-known form of Hindu Mysticism. 

The Rhagavad-Gita. A dialogue in which Krishna, the Hindu 
“Christ”, expounds a System of Attainment. 

The Yoice of the Silence, by H. P. Blavatsky, with an 
elaborate commentary by Frater O. M. 

The Goetia. The most intelligible of the mediaeval rituals of 
Evocation. Contains also the favorite Invocation of the Master 

The Shiva Sanhita. A famous Hindu treatise on certain 
physical practices. 

The Hathayoga Pradipika. Similar to The Shiva Sanhita. 

Erdmann’s “History of Philosophy”. A compendious 
account of philosophy from the earliest times. Most valuable as a 
general éducation of the mind. 

— 209 — 

The Spiritual Guide of Molinos. A simple manual of Chris- 
tian mysticism. 

The Star of the West. (Captain Fuller.) An introduction to 
the study of the Works of Aleister Crowley. 

The Dhammapada. (S.B.E. Sériés, Oxford Umversity Press.) 
The best of the Buddhist classics. 

The Questions of King Milinda. (S.B.E. Sériés.) Technical 
points of Buddhist dogma, illustrated by dialogues. 

Varieties of Religious Expérience. (James.) Valuable as 
showing the uniformity of mystical attainment. 

Kabbala Denudata, von Rosenroth: aiso the Kabbalah Un- 
veiled, by S. L. Mathers. 

The text of the Kabalah, with commentary. A good elementary 
introduction to the subject. 

Konx om Pax. Four invaluable treatises and a préfacé on 
Mysticism and Magick. 

The Pistis Sophia. An admirable introduction to the study 
of Gnosticism. 

The Oracles of Zoroaster. An invaluable collection of 
precepts mystical and magical. 

The Dream of Scipio, by Cicero. Excellent for its Vision and 
its Philosophy. 

The Golden Verses of Pythagoras, by Fabre d’Olivet. An 
interesting study of the exoteric doctrines of this Master. 

The Divine Pymander, by Hermes Trismegistus. Invaluable 
as bearing on the Gnostic Philosophy. 

The Secret Symbols of the Rosicrucians, reprint of Franz 
Hartmann. An invaluable compendium. 

Scrutinium Chymicum, by Michael Maier. One of the best 
treatises on alchemy. 

Science and the Infinité, by Sidney Klein. One of the best 
essays written in recent years. 

Two Essays on the Worship of Priapus, by Richard Payne 
Knight. Invaluable to ail students. 

— 210 — 

The Golden Bough, by J. G. Frazer. The Text-Book of Folk 
Lore. Invalidable to ail students. 

The Age of Reason, by Thomas Paine. Excellent, though 
elementary, as a corrective to superstition. 

Rivers of Life, by General Forlong. An invaluable text-book 
of old Systems of initiation. 

Tliree Dialogues, by Bishop Berkeley. The Classic of sub¬ 
jective idealism. 

Essays of David Hume. The Classic of Academie Scepticism. 

First Principles, by Herbert Spencer. The Classic of Agnos- 

Prolegomena, by Emanuel Kant. The best introduction to 

The Canon. The best text-book of Applied Qabalah. 

The Fourth Dimension, by H. Hinton. The text-book on 
this subject. 

The Essays of Thomas Henry Huxley. Masterpieces of 
philosophy, as of prose. 

The object of this course of reading is to familiarize the student 
with ail that has been said by the Great Masters in every time and 
country. He should make a critical examination of themj not so 
much with the idea of discovering where truth lies, for he cannot 
do this except by virtue of his own spiritual expérience, but rather 
to discover the essential harmony in those varied Works. He should 
be on his guard against partisanship with a favourite author. He 
should familiarize himself thoroughly with the method of mental 
equilibrium, endeavouring to contradict any statement soever, 
although it may be apparently axiomatic. 

The general object of this course, besides that already stated, is 
to assure sound éducation in occult matters, so that when spiritual 
illumination cornes it may find a well-built temple. Where the 
mind is strongly biased towards any spécial theory, the resuit of an 
illumination is often to inflame that portion of the mind which is 
thus overdeveloped, with the resuit that the aspirant, instead of 
becoming an Adept, becomes a bigot and fanatic. 


The A.*. A.', does not offer examination in this course, but 
recommends these books as the foundation of a library. 

SEC I ION 2. Other books, principally fiction, of a généra Hy 
suggestive and helpful kind: 

Zanoni, by Sir Edward Bulwer Lytton. Valuable for its facts 
and suggestions about Mysticism. 

A Strange Story, by Sir Edward Bulwer Lytton. Valuable for 
its facts and suggestions about Magick. 

The Blossom and the Fruit, by Mabel Collins. Valuable for 
its account of the Path. 

Petronius Arbiter. Valuable for those who hâve wit to under- 
stand it. 

The Golden Ass, by Apuleius. Valuable for those who hâve 
wit to understand it. 

Le Comte de Gahalis. Valuable for its hints of those things 
which it mocks. 

The Râpe of the Lock, by Alexander Pope. Valuable for its 
account of elementals. 

Undine, by de la Motte Fouqué. Valuable as an account of 

Black Magie, by Marjorie Bowen. An intensely interesting 
story of sorcery. 

La Peau de Chagrin, by Honoré de Balzac. A magnificent 
magical allegory. 

Number Nineteen, by Edgar Jepson. An excellent taie of 
modem magic. 

Dracula, by Bram Stoker. Valuable for its account of legends 
concerning vampires. 

Scientific Romances, by H. Hinton. Valuable as an introduc¬ 
tion to the study of the Fourth Dimension. 

Alice in Wonderland, by Lewis Carroll. Valuable to those 
who understand the Qabalah. 


Alice Through tlie Looking Glass, by Lewis Carroll. 

Valuable to those who understand the Qabalah. 

The Hunting of the Snark, by Lewis Carroll. Valuable to 
those who understand the Qabalah. 

The Arabian Niglits, translated by either Sir Richard Burton 
or John Payne. Valuable as a storehouse of oriental magick-lore. 

Morte d’Arthur, by Sir Thomas Mallory. Valuable as a store¬ 
house of occidental magick-lore. 

The Works of François Rabelais. Invaluable for Wisdom. 

The Kasidah, by Sir Richard Burton. Valuable as a summary 
of philosophy. 

The Song Celestial, by Sir Edwin Arnold. “The Bhagavad- 
Gita” in verse. 

The Light of Asia, by Sir Edwin Arnold. An account of the 
attainment of Gotama Buddha. 

The Rosicrucians, by Hargrave Jennings. Valuable to those 
who can read between the lines. 

The Real History of the Rosicrucians, by A. E. Waite. A 

good vulgar piece of journalism on the subject. 

The Works of Arthur Machen. Most of these stories are of 

great magical interest. 

The Writings of William O’Neill (Blake). Invaluable to 

ail students. 

The Shaviug of Shagpat, by George Meredith. An excellent 

Lilith, by George MacDonald. A good introduction to the 

Là-Bas, By J. K. Huysmans. An account of the extravagances 

caused by the Sin-complex. 

The Lore of Proserpine, by Maurice Hewlett. A suggestive 
enquiry into the Hermetic Arcanum. 

En Route, by J. K. Huysmans. An account of the follies of 
Christian mysticism. 

Sidonia the Sorceress, by Wilhelm Meinhold. 



The Amber Witch, by Wilhelm Meinhold. 

These two taies are highly informative. 

Macbeth; Midsummer Night’s Dream; The Tempest, by 

W. Shakespeare. Interesting for traditions treated. 

Redgaimtlet, by Sir Walter Scott. Also one or two other 
novels. Interesting for traditions treated. 

Rob Roy, by James Grant. Interesting for traditions treated. 

The Magician, by W. Somerset Maugham. An amusing hotch- 
pot of stolen goods. 

The Bible, by various authors unknown. The Hebrew and 
Greek Originals are of Qabalistic value. It contains also many 
magical apologues, and recounts many taies of folk-lore and magical 

Kim, by Rudyard Kipling. An admirable study of Eastern 
thought and life. Many other stories by this author are highly 
suggestive and informative. 

For Mythology, as teaching Correspondences: 

Books of Fairy Taies generally. 

Oriental Classics generally. 

Sufi Poetry generally. 

' Scandinavian and Teutonic Sagas generally. 

Celtic Folk-Lore generally. 

This course is of general value to the beginner. While it is not 
to be taken, in ail cases, too seriously, it will give him a general 
fàmiliarity with the mystical and magical tradition, create a deep 
interest in the subject, and suggest many helpful lines of thought. 

It has been impossible to do more, in this list, than to suggest a 
fairly comprehensive course of reading. 

SECTION 3. — Official publications of the A A 

Liber 7. 

Liber B vel Magi. 

An account of the Grade of Magus, the highest grade which 

— 214 — 

it is ever possible to manifest in any way whatever upon this 
plane. Or so it is said by the Masters of the Temple. 

Equinox VII, p. 5. 

Liber IL 

The Message of the Master Therion. Explains the Essence 
of the new law in a very simple manner. 

Equinox XI (Vol. III, No. 1), p. 39. 

Liber III. 

Liber Jugorum 

An instruction for the control of speech, action and thought. 
Equinox IV, p. 9 & Appendix VI of this book. 

Liber IV. AB A. 

A general account in elementary terms of magical and mystical 

Part. 1. Mysticïsm — published. 

2. Magick (Elementary Theory) — published. 

3. IVIagick in Practice and Theory (this book). 

4. The Law. Not yet completed. 

Liber VI. 

Liber O Vel Manus et Sagittæ. 

Instructions given for elementary study of the Qabalah, 
Assumption of God forms, Vibration of Divine Names, the 
Rituals of Pentagram and Hexagram, and their uses in 
protection and invocation, a method of attaining astral visions 
so-called, and an instruction in the practice called Rising on 
the Planes. 

Equinox II, p. 11 and appendix VI in this book. 

Liber VIL 

Liber Liberi vel Lafis Lazuli y Adumbratio Kabbalæ 
A egy'ptiorum -. 

sub Figura VII. 

Being the Voluntary Emancipation of a certain exempt 
Adept from his Adeptship. These are the Birth Words of 
a Master of the Temple. 

215 — 

Its 7 chapters are referred to the 7 planets in the 
following order: 

Mars, Saturn, Jupiter, Sol, Mercury, Luna, Venus. 

Liber VIII. 


Liber IX. 

Liber E Vel Exercitiorum. 

Instructs the aspirant in the necessity of keeping a record. 
Suggests methods of testing physical clairvoyance. Gives 
instruction in Asana, Pranayama and Dharana, and advises the 
application of tests to the physical body, in order that the 
student may thoroughly understand his own limitations. 
Equinox 1, p. 25 & Appendix VI of this Book. 

Liber X. 

Liber Porta Lucis . 

An account of the sending forth of the Master Therion by 
the A.*. A.*, and an explanation of His mission. 

Equinox VI, p. 3. 

Liber XI. 

Liber NV. 

An Instruction for attaining Nuit. 

Equinox VII, p. 11. 

Liber XIII. 

Graduum Montis Abiegni. 

An account of the task of the Aspirant 
from Probationer to Adept. 

Equinox III, p. 3. 

Liber XV. 

Ecclesiæ Gnosticœ Catholicœ Canon Missœ. 

Represents the original and true pre-Christian Christianity. 
Equinox XI (vol. iii, part 1) and Appendix VI of this 

216 — 

Liber XVI. 

Liber Turris Vet Domus Dei. 

An Instruction for attainment by the direct destruction of 
thoughts as they arise in the mind. 

Equinox VI, p. 9. 

Liber XVII. 

Liber LA.O. 

Gives three methods of attainment through a willed sériés of 

Unpublished. It is the active form of Liber CCCLXI. 
Liber XXL 

The Classic of Purity , by Ko Hsuen. 

A new translation from the Chinese by the Master Therion. 

Liber XXV. 

The Ritual of the Star Ruby. 

An improved form of the lesser ritual of the Pentagram, 
Liber CCCXXXIII, The Book of Lies, pp. 34 & 35. 

Also Appendix VI of this book. 

Liber XXVII. 

Liber T rigrammaton> being a book of Trigrams of the Muta¬ 
tions of the T ao with the Y in and the Yang. 

An account of the cosmic process: corresponding to the stanzas 
of Dzyan in another System. 


Liber XXX. 

Liber Libræ. 

An elementary course of morality suitable for the average 

Equinox 1, p. 17. 

Liber XXXIII. 

An account of A A .-. first written in the Language of his 

period by the Councillor Von Eckartshausen and now revised 
and rewritten in the Universal Cipher. 

Equinox i, p. 4. 

Liber XXXVI. 

The Star Sapfhire. 

An improved ritual of the Hexagram. Liber CCCXXXIII 
(The Book of Lies), p.p. 46 & 7, and Appendix VI of this 

Liber XLI. 

Thien Tao. 

An Essay on Attainment by the Way of Equilibrium. 

Konx Om Pax, p. 52. 

Liber XLIV. 

The Mass of the Phoenix. 

A Ritual of the Law. 

Liber CCCXXXIII (Book of Lies), pp. 57-7, and Appen¬ 
dix VI in this book.. 

Liber XLVI. 

The Key of the Mysteries. 

A Translation of La Clef des Grands Mystères , by Eliphas 

Specially adapted to the task of the Attainment of Bhakta- 

Equinox X, Supplément. 

Liber XLIX. 

Shi Yi Chien. 

An account of the divine perfection illustrated by the seven- 
fold permutation of the Dyad. 


Liber LI. 

The Lost Continent. 

An account of the continent of Atlantis: the manners and 
customs, magical rites and opinions of its people, together 

— 218 

with a true account of the catastrophe, so called, which ended 
in its disappearance. 


Liber LV. 

The Chymical J ous tin g of Brother Perardua with the seven 
Lances that he brake. 

An account of the Magical and Mystic Path in the ianguage 
of Alchemy. 

Equinox i, p. 88. 

Liber LVIII. 

An article on the Qabalah in Equinox V, p. 65 . 

Liber L1X. 

A cross the Gulf. 

A fantastic account of a previous Incarnation. Its principal 
interest lies in the fact that its story of the overthrowing. of 
Isis by Osiris may help the reader to understand the meaning 
of the overthrowing of Osiris by Horus in the présent Aeon. 
Equinox VII, p. 293. 

Liber LXL 

Liber Causæ. 

Explains the actual history and origin of the présent move- 
ment. Its statements are accurate in the ordinary sense of 
the word. The object of the book is to discount Mythopeia. 
Equinox XI, p. 55 * 

Liber LX1V. 

Liber lsrafel y formerly called Anubis. 

An instruction in a suitable method of preaching. 


Liber LXV . 

Liber Cordis Cincti Serf ente. 

An account of the relations of the Aspirant with his Moly 
Guardian Angel. 

Equinox XI (vol. iii, part 1), p. 65. 

— 219 — 

Liber LXVI. 

Liber Stella? Rubeœ. 

A secret ritual, the Heart of IAO-OAI, delivered unto 
V.V.V.V.V. for his use in a certain matter of Liber Legis. 
See Liber CCCXXXIII (Book of Lies), pp. 34-5. Also 
Appendix VI in this book. 

Liber LXVIL 

The S word of S on g. 

A critical study of varions philosophies. An account of 

A. Crowley, Collected Works, Vol. ii, pp. 140-203. 

Liber LXXL 

The Voice of the Silence , the Two Paths y the Seven Portais , 
by H. P. Blavatsky, with an elaborate commentary by Frater 
O. M. 

Equinox III. I. Supplément. 

Liber LXXXIIL — The Urn. 

This is the sequel to The Temple of Solomon the King y and is 
the Diary of a Magus. This book contains a detailed account 
of ail the experiencees passed through by the Master Therion 
in his attainment of this grade of Initiation, the highest 
possible to any manifested Man. 



A complété treatise on the Tarot giving the correct designs of 
the cards with their attributions and symbolic meanings on 
ail the planes. 

Part-published in Equinox VII, p. 143. 

Liber LXXXI. 

The Butterfly Net. 

An account of a magical operation, particularly concerning the 
planet Luna, written in the form of a novel. 

Published under the title “Moon-child” by the Man¬ 
drake Press, 41, Muséum St., London, W.C.i. 


Liber LXXXIV. 

Vel Chanokh. 

A brief abstraction of the Symbolic représentation of the 
Universe derived by Dr. John Dee through the Scrying of 
Sir Edward Kelly. 

Part-published in Equinox VII, p. 229 & VIII, p. 99. 
Liber XC. 

Tzaddi vel Hamus Hermeticus. 

An account of Initiation, and an indication as to those who are 
suitable for the same. 

Equinox VI, p. 17. 

Liber XCV. 

The Wake-World. 

A poetical allegory of the relations of the soûl and the Holy 
Guardian Angel. 

Konx Om Pax, p. 1. 

Liber XCVI. 

Liber Gaias. 

A Handbook of Geomancy. 

Equinox II, p. 137. 

Liber CVL 

A Treatise on the Nature of Death y and the proper attitude 
to be taken towards it. 

Published in “The International”, New York, 1917. 
Liber CXI (Aleph). 

The B 00 k of Wisdom or Folly. 

An extended and elaborate commentary on the Book of the 
Law, in the form of a letter from the Master Therion to his 
magical son. Contains some of the deepest secrets of initiation, 
with a clear solution of many cosmic and ethical problems. 

Liber CL. 

De Lege Libellum. 


A further explanation of the Book of the Law, with spécial 
reference to the Powers and Privilèges conferred by its 

Equinox III, part i, p. 99. 

Liber CLVI. 

Liber Cheth, vel Valium Abiegni . 

A perfect account of the task of the Exempt Adept considered 
under the symbols of a particular plane, not the intellectual. 
Equinox VI, p. 23. 

Liber CLVII. 

The Tao T eh King. 

A new translation, with a commentary, by the Master Therion. 

Liber CLXV . 

A Master of the Temple , being an account of the attainment 
of Frater Unus In Omnibus. 

The record of a man who actually attained by the System 
taught by the A . *. A . *. 

Part-published in Equinox III. I., p. 127. 

Liber CLXXV. 

A star te vel Liber Berylli. 

An instruction in attainment by the method of dévotion, or 

Equinox VII, p. 37. 

Liber CLXXXV. 

Liber Collegii Sancti. 

Being the tasks of the Grades and their Oaths proper to 
Liber XIII. This is the official paper of the various grades. 
It includes the Task and Oath of a Probationer. 



The High History of Good Sir Palamedes the Saracen Knight 
and of his following of the Questing Beast. 


A poetic account of the Great Work and énumération of many 

Equinox IV, Spécial Supplément. 

Liber CC. 

Res h vel Helios. 

An instruction for the adoration of the 
with the object of composing the mind 
regularising the practices. 

Equinox VI, p. 29. 

Liber CCVI. 

Liber RU Vel Spiritus . 

Full instruction in Pranayama. 

Equinox VII, p. 59. 

Liber CCV1I. 

Syllabus. An énumération of the Official publications of the 
A.*. A .'. with a brief description of the contents of each book. 

Equinox XI (vol. iii part 1), p. 11. 

This appendix is extracted therefrom. 

Liber CCXX (L vel Legis). 

The Book of the Law , which is the foundation of the whole 

Text in Equinox x, p. 9. Short commentary in Equinox VII, 
p. 378. Full commentary by the Master Therion through 
whom it was given to the world, will be published shortly. 

Liber CCXVI. 

The Yi King. 

A new translation, with a commentary by the Master Therion. 

Liber CCXXXI. 

Liber Arcanorum twv ATU toü TAHUTI quas vidit ASAR 
in AMENNTI sub figura CCXXXI. Liber Carcerorum tov 
QLIPHOTH cum suis Geniis. Adduntur Sigilla et Nomina 

Sun four times daily, 
to méditation, and of 

223 — 

An account of the cosmic process so far as it is indicated by 
the Tarot Trumps. 

Equinox VII, p. 69. 


An exposition in poetic language of severaJ of the ways of 
attainment and the results obtained. 

Equinox III, p. 9. 

Liber CCLXV. 

The Structure of the Mind. 

A Treatise on psychology from the mystic and magical stand- 
point. Its study will help the aspirant to make a detailed 
scientific analysis of his mind, and so learn to control it. 

Liber CGC . Khabs am Tekht . 

A spécial instruction for the Promulgation of the Law. This 
is the first and most important duty of every Aspirant of 
whatever grade. It builds up in him the character and Karma 
which forms the Spine of Attainment. 

Equinox III. I., p. 171. 


The B00k of Lies falsely so-called. 

Deals with many matters on ail planes of the very highest 
importance. It is an official publication for Babes of the 
Abyss, but is recommended even to beginners as highly 


Liber CCCXXXV. Adonis. 

An account in poetic language of the struggle of the human 
and divine éléments in the consciousness of man, giving their 
harmony following on the victory of the latter. 

Equinox VII, p. 117. 

Liber CCCLXI. 

Liber H.H.H. 

— 224 — 

Gives three methods of attainment through a willed sériés of 

Liber CCCLXV , vel CXX. 

The Preliminary Invocation of the Goetia so-called, with a 
complété explanation of the barbarous names of évocation 
used therein, and the secret rubric of the ritual, by the Master 
Therion. This is the most potent invocation extant, and was 
used by the Master Himself in his attainment. 

See p. 265 of this book. 

Liber CD. 

Liber TAU Vel Kabbalæ T rium Literarum sub figura CD . 

A graphie interprétation of the Tarot on the plane of initiation. 
Equinox VII, p. 75. 


A Vel Armorum. 

An instruction for the préparation of the Elemental Instru¬ 

Equinox IV, p. 15. 


Liber XXX AERUM vel Saeculi. 

Being of the Angels of the Thirty Aethyrs. the Vision and the 
Voice. Besides being the classical account of the thirty Aethyrs 
and a model of ail visions, the cries of the Angels should be 
regarded as accurate, and the doctrine of the function of the 
Great White Brotherhood understood as the foundation of 
the Aspiration of the Adept. The account of the Master of 
the Temple should in particular be taken as authentic. 
Equinox V, Spécial Supplément. 

Liber CDLXXIV. Os Abysmi vel Da’ath. 

An instruction in a purely intellectual method of entering the 

Equinox VII, p. 77. 

Liber D. Sepher Sephiroth . 

A dictionary of Hebrew words arranged according to their 


numerical value. This is an Encyclopædia of the Holy 
Qabalah, which is a Map of the Universe, and enables man 
to attain Perfect Understanding. 

Equinox VIII, Spécial Supplément. 

Liber DXXXVI. 

A complété Treatise on Astrology . 

This is the only text book on astrology composed on scientific 
lines by classifying observed facts instead of deducting from a 
priori théories. 


Liber DXXXVI. 


An instruction in expansion of the field of the mind. 

Equinox X, p. 35. 

Liber DLV. Liber HAD. 

An instruction for attaining Hadit. 

Equinox VII, p. 83. 

Liber DCXXXII 1 . 

De Thaumaturgie. 

A statement of certain ethical considérations concerning 


Liber DCLXVI. 

The Beast. 

An account of the Magical Personality who is the Logos of 
the présent Aeon. 


Liber DCCLXXVIL (777). 

Vel Proiegomena Symbolica Ad Systemam Sceptico-IÆysticœ 
Vice Explicandce , Fundamentum Hieroglyphicorum Sanctissi- 
morum Scientiæ Summce. 

A complété Dictionary of the Correspondences of ail magical 
éléments, reprinted with extensive additions, making it the 


only standard comprehensive book of reference ever published. 
It is to the language of Occultism what Webster or Murray 
is to the English Language. 

The reprint with additions will shortly be published. 


Energised Enthusiasm. 

Specially adapted to the task of Attainment of Control of the 
Body of Light, development of Intuition and Hathayoga. 
Equinox IX, p. 17. 



An account of the Hexagram and the method of reducing it 
to the Unity, and Beyond. 



Liber IOD y formerly called VESTA. 

An instruction giving three methods of reducing the manifold 
consciousness to the Unity. 

Adapted to facilitate the task of the Attainment of Raja-Yoga 
and of the Knowledge and Conversation of the Holy Guardian 

Equinox VII, p. 101. 


The Law of Liberty . This is a further explanation of the 
Book of the Law in reference to certain Ethical problems. 
Equinox XI (vol. III, No. 1), p. 45. 

Liber DCCCLX. 

John St. John . 

The Record of the Magical Retirement of G. H. Frater 
O .*. M 

A model of what a magical record should be, so far as accurate 
analysis and fullness of description are concerned. 

Equinox 1, Supplément. 

Liber Viarum Vice. 

A graphical account of magical powers classified under the 
Tarot Trumps. 

Equinox VII, p. ioi. 


A complété study of the origins of Christianity. 


Liber CMXIII. 

Liber Vice Memoriœ. 

Gives methods for attaining the magical memory, or memory 
of past lives, and an insight into the function of the Aspirant 
in this présent life. 

Equinox VII, p. 105. 


The Cactus . 

An elaborate study of the psychological effects produced by 
Anhalonium Lewinii (Mescal Buttons), compiled from the 
actual records of some hundreds of experiments. 



The Treasure House of Images . 

A superb collection of Litanies appropriate to the Signs of the 

Equinox III, Supplément. 


A Note on Genesis. 

A model of Qabalistic ratiocination. Specially adapted to 
Gnana Yoga. 

Liber MCCLXIV . 

The Greek Qabalah . 

A Complété dictionary of ail sacred and important words and 
phrases given in the Books of the Gnosis and other important 
writings both in the Greek and the Coptic. 


228 — 



Thy feet in mire, thine head in murk, 

O man, how piteous thy plight, 

The doubts that daunt, the ills that irk, 

Thon hast nor wit nor will to fight — 

How hope in heart, or worth in work ? 

No star in siglit ! 

Thy G ods proved puppets of the priest. 

“Truth ? All’s relation !” science sighed. 
In bondaae with thy brother beast, 

Love tortured thee, as Love’s hope died 
And Love’s faith rotted. Life no least 
Dim star descried. 

Thy cringing carrion cowered and crawled 
To find itself a chance-cast clod 
Whose Pain was purposeless; appalled 
That aimless accident thus trod 
Its agony, that void skies sprawled 
On the vain sod ! 

Ail soûls eternally exist, 

Each individual, ultimate, 

Perfect -— each makes itself a mist 
Of mind and flesh to celebrate 
With some twin mask their tender tryst 

— 229 

Some drunkards, dofing on tîie dream, 
Despair thaï il should die, mistake 
Themselves for their own shadow-scheme. 

One star can summon tliem to wake 
To self ; star-sonîs serene that gleàm 
On life f s calm lake. 

That shall end never that began. 

Ail things endure hecause they are. 
Do what thon wilt, for every man 
And every woman is a star. 

Pan is not dead; he liveth, Pan ! 

Break down the bar ! 

To man I corne, the number of 

A man my number, Lion of Light; 

I am The Beast whose Law is Love. 

Love under will, bis royal right — 
Behold within, and not above, 

One star in sight ! 


A glimpse of the structure and System of the Great White 

Do what thou wilt shall be the whole of the Law. 

i. The Order of the Star called S. S. is, in respect of its 
existence upon the Earth, an organised body of men and women 
distinguished among their fellows by the qualities here enumerated. 
They exist in their own Truth, which is both universal and unique. 

i. The Name of The Order and those of its three divisions are not 
disclosed to the profane. Certain swindlers hâve recently stolen the initiais 
A A.-, in order to profit by its réputation. 

230 - 

They move in accordance with their own Wills, which are each 
unique, yet cohérent with the universal will. 

lhey perceive (that is, understand, know, and feel) in love, 
which is both unique and universal. 

2. The order consists of eleven grades or degrees, and is 
numbered as follows: these compose three groups, the Orders of 
the S. S., of the R. C., and of the G. D. respectively. 

The Order 

of the S. S. 


10 ° 

1 G 

Magus .... 

9 ° — 

2 D 

Magister Templi ... 

. 8° = 

3 D 

The Order 

of the R. C. 

(Babe of the Abyss — the link) 

Adeptus Exemptus . . . 

. 7 ° — 

A o 

Adeptus Major. 

6° — 

5 D 

Adeptus Minor . 

. 5 ° — 

6 D 

The Order of the G. D. 

(Dominus Liminis — the link) 

Philosophus. 4 0 = ju 

Practicus. 3° — gD 

Zelator. 2 ° — 9 D 

Néophyte. 1 ° = 10 D 

Probationer . 0 ° = 0 G 

(These figures hâve spécial meanings to the initiated and are 
commonly employed to designate the grades.) 

The general characteristics and attributions of these Grades are 
indicated by their correspondences on the Tree of Life, as may be 
studied in detail in the Book 777. 

Strident. — His business is to acquire a general intellectua! 
knowledge of ail Systems of attainment, as declared in the 
prescribed books. (See curriculum in Appendix I.) 

Probationer. — His principal business is to begin such practices 
as he may prefer ? and to Write a careful record of the same for 
one year. 

Néophyte. — Has to acquire perfect control of the Astral Plane. 

Zelator. — His main work is to achieve complète success in Asana 
and Pranayama. He also begins to study the formula of the 
Rosy Cross. 

Practicus. — Is expected to complété his intellectual training, and 
in particular to study the Qabalah. 

Philosophus. — Is expected to complété his moral training. He 
is tested in Dévotion to the Order. 

Dominus Liminis. — Is expected to show mastery of Pratyahara 
and Dharana. 

Adeptus (without). — Is expected to perform the Great Work 
and to attain the Knowledge and Conversation of the Holy 
Guardian Angel. 

Adeptus (within). — Is admitted to the practice of the formula 
of the Rosy Cross on entering the College of the Holy Ghost. 

Adeptus (Major). — Obtains a general mastery of practical 
Magick, though without compréhension. 

Adeptus (Exemptus). — Complétés in perfection ail these mat- 
ters. He then either (a) becomes a Brother of the Left 
Hand Path or, ( b ) is stripped of ali his attainments and of him- 
self as weil, even of his Holy Guardian Angel, and becomes 
a Babe of the Abyss, who, having transcended the Reason, 
does nothing but grow in the womb of its mother. It then 
finds itself a 

Magister Templi. — (Master of the Temple) : whose functions 
are fully described in Liber 418, as is this whole initiation 
from Adeptus Exemptus. See also “Aha!”. His principal 
business is to tend his “garden” of disciples, and to obtain a 
perfect understanding of the Universe. He is a Master of 


Magus. — Attains to wisdom, déclarés his law (See Liber I, vel 
Magi) and is a Master of ail Magick in its greatest and 
highest sense. 

Ipsissimus. — Is beyond ail this and beyond ail compréhension 
of those of lower degrees. 

But of these last three Grades see some further account in 
The Temple of Solomon the King , Equinox I to X and elsewhere. 

It should be stated that these Grades are not necessarily attained 
fully, and in strict consecution, or manifested wholly on ail planes. 
The subject is very difficulté and entirely beyond the limits of this 
small treatise. 

We append a more detailed account. 

3. The Order of the S. S. is composed of those who hâve 
crossed the Abyss; the implications of this expression may be 
studied in Liber 418, the 14Ü1, I3th, I2th, nth, ioth and 9th 
Aethyrs in particular. 

Ail members of the Order are in full possession of the Formulae 
of Attainment, both mystical or inwardly-directed and Magical or 
outwardly-directed. They hâve full expérience of attainment in 
both these paths. 

They are ail, however, bound by the original and fundamental 
Oath of the Order, to devote their energy to assisting the Progress 
of their Inferiors in the Order. Those who accept the rewards of 
their émancipation for themselves are no longer within the Order. 

Members of the Order are each entitled to found Orders 
dépendent on themselves on the lines of the R. C. and G. D. orders, 
to cover types of émancipation and illumination not contemplated 
by the original (or main) System. Ail such orders must, however, 
be constituted in harmony with the A.*. A.*, as regards the 
essential principles. 

Ail members of the Order are in possession of the Word of the 
existing Aeon, and govern themselves thereby. 

They are entitled to communicate directly with any and every 
member of the Order, as they may deem fitting. 

Every active Member of the Order has destroyed ail that He is 
and ail that He has on Crossing the Abyss; but a star is cast forth in 


the Heavens to enlighten the Earth, so that he may possess a vehicle 
wherein he may communicate with mankind. The quality and 
position of this star, and its functions, are determined by the nature 
of the incarnations transcended by him. 

4. The Grade of Ipsissimus is not to be described îully; but its 
opening is indicated in Liber I vel MagL 

There is also an account in a certain secret document to be 
published when propriety permits. Here it is only said this : 
The Ipsissimus is wholly free from ail limitations soever, existing in 
the nature of ail things without discriminations of quantity or 
quality between them. He has identified Being and not-Being and 
Becoming, action and non-action and tendency to action, with ail 
other such triplicities, not distinguishing between them in respect 
of any conditions, or between any one thing and any other thing 
as to whether it is with or without conditions. 

He is sworn to accept this Grade in the presence of a witness, and 
to express its nature in word and deed, but to withdraw Himself at 
once within the veils of his natural manifestation as a man, and to 
keep silence during his human life as to the fact of his attainment, 
even to the other members of the Order. 

The Ipsissimus is pre-eminently the Master of ail modes of 
existence ; that is, his being is entirely free from internai or external 
necessity. His work is to destroy ail tendencies to construct or to 
cancel such necessities. He is the Master of the Law of Unsubstan- 
tiality (Anatta). 

The Ipsissimus has no relation as such with any Being : He has 
no will in any direction, and no Consciousness of any kind involving 
duality, for in Him ail is accomplished; as it is written “beyond 
the Word and the Fool, yea, beyond the Word and the Fool”. 

5. The Grade of Magus is described in Liber I vel Magi, and 
there are accounts of its character in Liber 418 in the Higher 

There is also a full and précisé description of the attainment of 
this Grade in the Magical Record of the Beast 666. 

The essential characteristic of the Grade is that its possessor 
utters a Creative Magical Word, which transforms the planet on 

234 — 

which he lives by the installation of new officers to présidé over its 
initiation. This can take place only at an “Equinox of the Gods” 
at the end of an “Aeon”; that is, when the secret formula which 
expresses the Law of its action becomes outworn and useless to its 
further development. 

(Thus “Suckling” is the formula of an infant : when teeth 
appear it marks a new “Aeon”, whose “Word” is “Eating”). 

A Magus can therefore only appear as such to the world at inter- 
vais of some centuries ; accounts of historical Magi, and their 
Words, are given in Liber Aleph. 

This does not mean that only one man can attain this Grade in 
any one Aeon, so far as the Order is concerned. A man can make 
Personal progress équivalent to that of a “Word of an Aeon”; but 
he will identify himself with the current word, and exert his will 
to establish it, lest he conflict with the work of the Magus who 
uttered the Word of the Aeon in which He is living. 

The Magus is pre-eminently the Master of Magick, that is, his 
will is entirely free from internai diversion or external opposition; 
His work is to create a new Universe in accordance with His Will. 
He is the Master of the Law of Change (Anicca). 

To attain the Grade of Ipsissimus he must accomplish three 
tasks, destroying the Three Guardians mentioned in Liber 418, 
the 3rd Aethyr; Madness, and Falsehood, and Glamour, that is, 
Duality in Act, Word and Thought. 

6. The Grade of Master of the Temple is described in Liber 
418 as above indicated. There are full accounts in the Magical 
Diaries of the Beast 666, who was cast forth into the Heaven of 
Jupiter, and of Omnia in Uno, Unus in Omnibus, who was cast 
forth into the sphere of the Eléments. 

The essential Attainment is the perfect annihilation of that 
personality which limits and oppresses his true self. 

The Magister Templi is pre-eminently the Master of Mysticism, 
that is, His Understanding is entirely free from internai contradic¬ 
tion or external obscurity; His word is to comprehend the existing 
Universe in accordance with His own Mind. He is the Master of 
the Law of Sorrow (Dukkha). 

To attain the grade of Magus he must accomplish Three 

— 235 — 

Tasksj the renunciation of His enjoyment of the Infinité so that 
he may formulate Himself as the Finite; the acquisition of the 
practical secrets alike of initiating and governing His proposed new 
Universe and the identification of himself with the impersonal idea 
of Love. Any néophyte of the Order (or, as some say, an y person 
soever) possesses the right to claim the Grade of Master of the 
Temple by taking the Oath of the Grade. It is hardly necessary 
to observe that to do so is the most sublime and awful responsibility 
which it is possible to assume, and an unworthy person who does so 
incurs the most terrifie penalties by his presumption. 

7. The Order of the R. C. The Grade of the Babe of the 
Abyss is not a Grade in the proper sense, being rather a passage 
between the two Orders. Its characteristics are wholly négative, 
as it is attained by the résolve of the Adeptus Exemptus to surren- 
der ail that he has and is for ever. It is an annihilation of ail the 
bonds that compose the self or constitute the Cosmos, a résolution 
of ail complexities into their éléments, and these thereby cease to 
manifest, since things are only knowable in respect of their relation 
to, and reaction on, other things. 

8 . The Grade of Adeptus Exemptus confers authority to 
govern the two lower Orders of R. C. and G. D. 

The Adept must préparé and publish a thesis setting forth His 
knowledge of the Universe, and his proposais for its welfare and 
progress. He wil .1 thus be known as the leader of a school of 

(Eliphas Levi’s Clef des Grands Mystères , the Works of 
Swedenborg, von Eckartshausen, Robert Fludd, Paracelsus, 
Newton, Bolyai, Hinton, Berkeley, Loyola, etc., etc., are examples 
of such essays. ) 

He will hâve attained ail but the suprême summits of médita¬ 
tion, and should be already prepared to perceive that the only 
possible course for him is to devote himself utterly to heiping his 
fellow créatures. 

To attain the Grade of Magister Templi, he must perform two 
tasks; the émancipation from thought by putting each idea against 
its opposite, and refusing to prefer eitherj and the consécration of 

236 — 

himself as a pure vehicle for the influence of the order to which 
he aspires. 

He must then décidé upon the critical adventure of our Order ; 
the absolute abandonment of himself and his attainments. He can- 
not remain indefinitely an Exempt Adept; he is pushed onward by 
the irrésistible momentum that he has generated. 

Should he fail, by will or weakness, to make his self-annihilation 
absolute, he is none the less thrust forth into the Abyss; but instead 
of being received and reconstructed in the Third Order, as a Babe 
in the womb of our Lady Babalon, under the Night of Pan, to 
grow up to be Himself wholly and truly as He was not previously, 
he remains in the Abyss, secreting his éléments round his Ego as if 
isolated from the Universe, and becomes what is called a “Black 
Brother”. Such a being is gradually disintegrated from lack of 
nourishment and the slow but certain action of the attraction of 
the rest of the Universe, despite his now desperate efforts to 
insulate and protect himself, and to aggrandise himself by predatory 
practices. He may indeed prosper for a while, but in the end he 
must perish, especially when with a new Aeon a new Word is pro- 
claimed which he cannot and will not hear, so that he is handi- 
capped by trying to use an obsolète method of Magick, like a man 
with a boomerang in a battle where every one else has a rifle. 

9. The Grade of Adeptus Major confers Magical Powers 
(strictly so-called) of the second rank. 

His work is to use these to support the authority of the 
Exempt Adept his superior. (This is not to be understood as an 
obligation of personal subservience or even loyalty; but as a neces- 
sary part of his duty to assist his inferiors. For the authority of 
the Teaching and Governing Adept is the basis of ail orderly 
work. ) 

To attain the Grade of Adeptus Exemptus, he must accomplish 
Three Tasks; the acquisition of absolute Self-Reliance, working in 
complété isolation, yet transmitting the word of his superior 
clearly, forcibly and subtlv; and the compréhension and use of the 
Révolution of the wheel of force, under its three successive forms 
of Radiation, Conduction and Convection (Mercury, Sulphur, Sait ; 
or Sattvas, Rajas, Tamas), with their corresponding natures on 

~ 237 — 

other planes. Thirdly, he must exert his whole power and author- 
ity to govern the Members of lower Grades with balanced vigour 
and initiative in such a way as to allow no dispute or complainte he 
must employ to this end the formula called “The Beast conjoined 
with the Woman” which establishes a new incarnation of deity ; as in 
the legends of Leda, Semele, Miriam, Pasiphae, and others. He 
must set up this idéal for the orders which he rules, so that they 
may possess a not too abstract rallying-point suited to their unde- 
veloped States. 

10 . The Grade of Adeptus Minor is the main thème of the 
instructions of the A.'. A.*. It is characterised by the Attain- 
ment of the Knowledge and Conversation of the Holy Guardian 
Angel. (See the Equinox, The Temple of Solomon the King:\ 
The Vision and the Voice 8th Aethyrj also Liber Samekh , etc. 
etc.) This is the essential work of every man; none other ranks 
with it either for personal progress or for power to help one’s fel- 
lows. This unachieved, man is no more than the unhappiest and 
blindest of animais. He is conscious of his own incompréhensible 
calamity, and clumsily incapable of repairing it. Achieved, he is no 
less than the co-heir of gods, a Lord of Light. He is conscious of 
his own consecrated course, and confidently ready to run it. The 
Adeptus Minor needs little help or guidance even from his superiors 
in our Order. 

His work is to manifest the Beauty of the Order to the world, in 
the way that his superiors enjoin, and his genius dictâtes. 

To attain the Grade Adeptus Major, he must accomplish two 
tasks; the équilibration of himself, especiaily as to his passions, so 
that he has no preference for any one course of conduct over 
another, and the fulfilment of every action by its complément, so 
that whatever he does leaves him without temptation to wander 
from the way of his True Will. 

Secondly, he must keep silence, while he nails his body to the 
tree of his Creative will, in the shape of that Will, leaving his head 
and arms to form the Symbol of Light, as if to make oath that his 
every thought, Word and deed should express the Light derived 
from the God with which he has identified his life, his love and 
his liberty — symbolised by his heart, his phallus, and his legs. It 

238 — 

is impossible to lay down précisé rules by which a man may attain 
to the knowledge and conversation of His Holy Guardian Angel ; 
for that is the particular secret of each one of us; a secret not to 
be told or even divined by any other, whatever his grade. It is the 
Holy of Holies, whereof each man is his own High Priest, and none 
knoweth the Name of his brother’s God, or the Rite that invokes 

The Masters of the A A .*. hâve therefore made no attempt 
to institute any regular ritual for this central Work of their Order, 
save the generalised instructions in Liber 418 (the 8th Aethyr) and 
the detailed Canon and Rubric of the Mass actually used with suc- 
cess by Frater Perdurabo in His attainment. This has been 
written down by Himself in Liber Samekh. But they hâve 
published such accounts as those in The Terrifie of Solomon the 
King and in John St. John. They hâve taken the only proper 
course; to train aspirants to this attainment in the theory and prac¬ 
tice of the whole of Magick and Mysticism, so that each man may be 
expert in the handling of ail known weapons, and free to choose 
and to use those which his own expérience and instinct dictate as 
proper when he essays the Great Experiment. 

He is furthermore trained to the one habit essential to Member- 
ship of the A.'. A.'.; he must regard ail his attainments as 
primarily the property of those less advanced aspirants who are 
confided to his charge. 

No attainment soever is officially recognised by the A.*. A.*, 
unless the immédiate inferior of the person in question has been 
fitted by him to take his place. 

The rule is not rigidly applied in ail cases, as it would lead to 
congestion, especially in the lower grades where the need is 
greatest, and the conditions most confused; but it is never relaxed 
in the Order of the R. C. or of the S. S. : save only in One Case. 

There is also a rule that the Members of the A A shall not 
know each other officially, save only each Member his superior who 
introduced him and his inferior whom he has himself introduced. 

This rule has been relaxed, and a “Grand Néophyte” appointed 
to superintend ail Members of the Order of the G. D. The real 
object of the rule was to prevent Members of the same Grade 

— 239 — 

working together and so blurring each other’s individuality; also to 
prevent work developing into social intercourse. 

The Grades of the Order of the G. D. are fully descrihed in 
Liber 185 1 , and there is no need to amplify what is there stated. 
It must however, be carefuliy remarked that in each of these 
preliminary Grades there are appointed certain tasks appropriate, 
and that the ample accomplishment of each and every one of these 
is insisted upon with the most rigorous rigidity. 2 3 * * * * 

Members of the A A of whatever grade are not bound or 
expected or even encouraged to work on any stated lines, or with 
any spécial object, save as has been above set forth. There is 
however an absolute prohibition to accept money or other material 
reward, directly or indirectly, in respect of any service connected 
with the Order, for personal profit or advantage. The penalty is 
immédiate expulsion, with no possibility of reinstatement on any 
terms soever. 

But ail members must of necessity work in accordance with the 
facts of Nature, just as an architect must allow for the Law of 
Gravitation, or a sailor reckon with currents. 

So must ail Members of the A.:. A.:, work by the Magical 
Formula of the Aeon. 

They must accept the Book of the Law as the Word and the 
Letter of Truth, and the sole Rule of Life . 9 They must acknow- 
ledge the Authority of the Beast 666 and of the Scarlet Woman as 

1. This book is published in the Equinox Vol. III No. 2. 

2. Liber 185 need not be quoted at length. It is needful only to say 
that the Aspirant is trained systematically and comprehensively in the 
various technical practices which form the basis of Our Work. One may 
become expert in any or ail of these without necessarily making any real 
progress, just as a man might be first-rate at grammar, syntax, and prosody 
without being able to write a single line of good poetry, although the 
greatest poet in soûl is unable to express himself without the aid of those 
three éléments of literary composition. 

3. This is not in contradiction with the absolute right o f every person 

to do his own true Will. But any True Will is of necessity in harmony 

with the facts of Existence; and to refuse to accept the Book of the Law 

is to create a conflict within Nature, as if a physicist insisted on using an 

incorrect formula of mechanics as the basis of an experiment. 

240 — 

in the book it is defined, and accept Their Will 1 as concentrating 
the Will of our Whole Order. They must accept the Crowned 
and Conquering Child as the Lord of the Aeon, and exert them- 
selves to establish His reign upon Earth. They must acknowledge 
that “The Word of the Law is 0 EAHMA and that “Love is the 
Law, love under Will.” 

Each member must make it his main work to discover for himself 
his own true will, and to do it, and do nothing else. 2 

He must accept those orders in the Book of the Law that apply 
to himself as being necessarily in accordance with his own true 
will, and execute the same to the letter with ail the energy, courage, 
and ability that he can command. This applies especially to the 
work of extending the Law in the world, wherein his proof is his 
own success, the witness of his Life to the Law that hath given 
him light in his ways, and liberty to pursue them. Thus doing, he 
payeth his debt to the Law that hath freed him by working its will 
to free ail men; and he proveth himself a true man in our Order 
by willing to bring his fellows into freedom. 

By thus ordering his disposition, he will fit himself in the best 
possible manner for the task of understanding and mastering the 
divers technical methods prescribed by the A A for Mystical 
and M agi cal attainment. 

He will thus préparé himself properly for the crisis of his career 
in the Order, the attainment of the Knowledge and Conversation 
of his Holy Guardian Angel. 

His Angel shall lead him anon to the summit of the Order of 
the R. C. and make him ready to face the unspeakable terror of 
the Abyss which lies between Manhood and Godhead; teach him 
to Know that agony, to Dare that destiny, to Will that catastrophe, 

1. “Their Will” — not, of course, their wishes as individual human 
beings, but their will as ofhcers of the New Aeon. 

2 . It is not considered “essential to right conduct” to be an active 
propagandist of the Law, and so on; it may, or may not, be the True Will 
of any particular person to do so. But since the fundamental 
purpose of the Order is to further the Attainment of humanity, membership 
implies, by définition, the Will to help mankind by the means best adapted 

— 241 

and to keep Silence for ever as he accomplishes the act of annihila¬ 

From the Abyss cornes No Man forth, but a Star startles the 
Earth, and our Order rejoices above that Abyss that the Beast hath 
begotten one more Babe in the Womb of Our Lady, His Concubine, 
the Scarlet Woman, Babalon. 

There is no need to instruct a Babe thus born, for in the Abyss 
it was purified of every poison of personality; its ascent to the 
highest is assured, in its season, and it hath no need of seasons for 
it is conscious that ail conditions are no more than forms of its< 

Such is a brief account, adapted as far as may be to the average 
aspirant to Adeptship, or Attainment, or Initiation, or Mastership, 
or Union with God, or Spiritual Development, or Mahatmaship, 
or Freedom, or Occult Knowledge, or whatever he may call his 
inmost need of Truth, of our Order of A.-. A.*. 

It is designed principally to awake interest in the possibilités of 
human progress, and to proclaim the principles of the A A 

The outline given of the several successive steps is exact; the 
two crises — the Angel and the Abyss — are necessary features in 
every career. The other tasks are not always accomplished in the 
order given here; one man, for example, may acquire many of the 
qualités peculiar to the Adeptus Major, and yet lack some of 
those proper to the Practicus. 1 But the System here given shows 

i. The natural talents of individuals difFer very widely. The late 
Sir Richard Jebb, one of the greatest classical schoîars of modem times, was 
so inferior to the average mediocrity in mathematics, that despite repeated 
efforts he could not pass the “little go” at Cambridge — which the dullest 
minds can usually do. He was so deeply esteemed for his classés that a 
spécial “Grâce” was placeted so as to admit him to matriculation. Similarly 
a brilliant Exorcist might be an incompetent Diviner. In such a case the 
A A would refuse to swerve from Its system; the Aspirant wouîd be 
compelled to remain at the Barrier until he succeeded in breaking it down, 
though a new incarnation were necessary to permit him to do so. But no 
technical failure of any kind soever could necessarily prevent him from 
accomplishing the Two Critical Tasks, since the fact of his incarnation 
itself proves that he has taken the Oath which entitled him to attain to 
the Knowledge and Conversation of his Holy Guardian Angel, and the 


the correct order of events, as they are arranged in Nature ; and 
in no case is it safe for a man to neglect to master any single detail, 
however dreary and distasteful it may seem. It often does so, 
indeedj that only insists on the necessity of dealing with it. The 
dislike and contempt for it bear witness to a weakness and incom- 
pleteness in the nature which disowns it ; that particular gap in 
one’s defences may admit the enemy at the very turning-point of 
some battle. Worse, one were shamed for ever if one ? s inferior 
should happen to ask for advice and aid on that subject and one 
were to fail in service to him! His failure — one’s own failure 
also! No step, however well won for oneself, till he is ready for 
his own advance! 

Every Member of the A A must be armed at ail points, 
and expert with every weapon. The examinations in every Grade 
are strict and severej no loose or vague answers are accepted. In 
inteliectual questions, the candidate must display no less mastery 
of his subject than if he were entered in the “final” for Doctor of 
Science or Law at a first class University. 

In examination of physical practices, there is a standardised test. 
In Asana, for instance, the candidate must remain motionless for 
a given time, his success being gauged by poising on his head a cup 
filled with water to the brim; if he spill one drop, he is rejected. 

He is tested in “the Spirit Vision” or “Astral Journeying” by 
giving him a symbol unknown and unintelligible to him, and he 
must interpret its nature by means of a vision as exactly as if he 
had read its name and description in the book when it was chosen. 

The power to make and “charge” talismans is tested as if they 
were scientific instruments of précision, as they are. 

In the Qabalah, the candidate must discover for himself, and 
prove to the examiner beyond ail doubt, the properties of a number 
never previously examined by any student. 

annihilation of this Ego. One might therefore be an Adeptus Minor or 
even a Magister Templi, in essence, though refused official récognition 
by the A A as a Zelator owing to (say) a nervous defect which 
prevented him from acquiring a Posture which was “steady and easy 1 ” 
as required by the Task of that grade. 

— 243 

In invocation the divine force must be made as manifest and 
unmistakeable as the efifects of chloroform; in évocation, the spirit 
called forth must be at least as visible and tangible as the heaviest 
vapoursj in divination, the answer must be as précisé as a scientific 
thesis, and as accurate as an audit ; in méditation, the results must 
read like a spécialistes report of a classical case. 

By such methods, the A .'. A intends to make occult science 
as systematic and scientific as chemistry; to rescue it from the ill 
repute which, thanks both to the ignorant and dishonest quacks that 
hâve prostituted its name, and to the fanatical and narrow-minded 
enthusiasts that hâve turned it into a fetish, has made it an object 
of aversion to those very minds whose enthusiasm and integrity 
make them most in need of its benefits, and most fit to obtain them. 

It is the one really important science, for it transcends the condi¬ 
tions of material existence and so is not liable to perish with the 
planet, and it must be studied as a science, sceptically, with the 
utmost energy and patience. 

The A A possesses the secrets of successj it makes no secret 
of its knowledge, and if its secrets are not everywhere known and 
practised, it is because the abuses connected with the name of occult 
science disincline official investigators to examine the evidence at 
their disposai. 

This paper has been written not only with the object of attracting 
individual seekers into the way of Truth, but of affirming the 
propriety of the methods of the A.'. A.*, as the basis for the 
next great step in the advance of human knowledge. 

Love is the Law, love under will. 

O. M. 7 = 4 D A.\À.\ 

Praemonstrator of the 
Order of the R... C.... 

Given from the Collegium ad Spiritum Sanctum, Cefalù, Sicily, 
in the Seventeenth Year of the Aeon of Horus, the Sun being in 
2 3 ° np and the Moon in I4°)f . 

244 — 


Notes on the nature of the “Astral Plane” \ 

i) What are “Astral” and “Spiritual” Beings? 

Man is one: it is a case of any consciousness assuming a sensible 

Microcosms and elementals. Maybe an elemental (e.g. a dog) 
has a cosmic conception in which he is a microcosm and man 
incomplète. No means of deciding same, as in case of kinds of 
space. 1 2 

Similarly, our gross matter may appear unreal to Beings clad in 
fine matter. Thus, science thinks vulgar perceptions “error”. We 
cannot perceive at ail except within our gamut; as, concentrated 
perfumes, which seem malodorous, and time-hidden facts, such as 
the vanes of a revolving fan, which flies can distinguish. 

Hence: no a friori reason to deny the existence of conscious 
intelligences with insensible bodies. Indeed we know of other 
orders of mind (flies, etc., possibly vegetables) thinking by means 
of non-human brain-structures. 

But the fundamental problem of Religion is this: Is there any 
praeter-human Intelligence, of the same order as our own, 

1. On considération these notes hâve been left as they were originally 
written. In An XVII, Sol in Virgo, Soror Rhodon, a probatîoner of 
A .*. A at that time in enjoyment of the privilège of sojourning in a 
certain secret Abbey of Thelema, asked Him to add to this book an out- 
line of the uranography of the Astral Planes, in less technical language than 
that of Liber 777. These notes were accordingly jotted down by Him. 
To elaborate them further would hâve been to make them disproportionate 
to the rest of this treatise. 

2. See Poincaré, passages a^oted infra. 


which is not dépendent on cérébral structures consisting of 
matter in lise vulgar sense of the word ? 

2) “Matter” includes ail that is moveable. Thus, electric 
waves are “matter”. There is no reason to deny the existence of 
Beings who perceive by other means those subtle forces which we 
only perceive by our instruments. 

3) We can influence other Beings, conscious or no, as lion- 
tamers, gardeners, etc. ; and are influenced by them, as bv storms, 
bacilli, etc. 

4) There is an apparent gap between our senses and their 
correspondances in consciousness. Theory needs a medium to 
join matter and spirit, just as physics once needed an “ether” to 
transmit and transmute vibrations. 

5) We may consider ail beings as parts of ourselves, but it is 
more convenant to regard them as independent. Maximum 
Conv emence is our canon of “Truth”. 1 We may thus refer 

1 The passages referred to are as follows : 

, ^ e f ax iomes géométriques ne sont donc ni des jugements synthétiques 
a priori ni des faits expérimentaux. Ce sont des conventions... 

Dès lors, que doit-on penser de cette question : La géométrie Euclidienne 
est-elle vraie ? 

Elle n a aucun sens. Autant demander si le système métrique est vrai et les 
anciennes mesures fausses; si les coordonnées cartésiennes sont vraies et les 
coordonnées polaires fausses. Une géométrie ne peut pas être plus vraie 
qu’une autre; elle peut seulement être plus commode. 

. P n veut d ire ( l ue P ar sélection naturelle notre esprit s’est adapté aux con¬ 
ditions^ du monde extérieur, qu’il a adopté la géométrie la plus avantageuse 
à l’espèce; ou en d’autres termes la plus commode. Cela est conforme tout 
a fait à nos conclusions; la géométrie n’est pas vraie: elle est avantageuse.” 
Poincaré, IL,a Science et P Hypothèse. 

Nous choisirons donc ces règles non parce qu’elles sont vraies, mais 

parce qu’elles sont les plus commodes, et nous pourrions les résumer ainsi en 
disant : 


La simultanéité de deux événements, ou l’ordre de leur succession, 
l’égalité de deux durées, doivent être définies de telle sorte que l’énoncé 
des lois naturelles soit aussi simple que possible. En d’autres termes, toutes 
ces règles, toutes ces définitions ne sont pas que le fruit d’un opportunisme 
inconscient. Poincaré, P,a Valeur de la Science. 

The Student may consult H. H. Joachim’s “The Nature of Truth 



— 246 — 

psychical phenomena to the intention of “Astral” Beings, without 
committing ourselves to any theory. Cohérence is the sole quality 
demanded of us. 

6 ) Magick enables us to receive sensible impressions of worlds 
other than the “physical” universe (as generally understood by 
profane science). These worlds hâve their own laws; their 
inhabitants are often of quasi-human intelligence ; there is a 
definite set of relations between certain “ideas” of ours, and their 
expressions, and certain types of phenomena. (Thus, symbols, 
the Qabalah, etc. enable us to communicate with whom we choose.) 

7) “Astral” Beings possess knowledge and power of a different 
kind from our own; their “universe” is presumably of a different 
kind from ours, in some respects. (Our idea “bone” is not the same 
as a dog’s; a short-sighted man sees things differently to one of 
normal vision.) It is more convenient to assume the objective 
existence of an “Angel” who gives us new knowledge than to 
allégé that our invocation has awakened a supernormal power in 
ourselves. Such incidents as “Calderazzo” 1 and “Jacob” 2 make 
this more cogent. 

rebuttal. But most of these subtleties miss the point. Truth must be 
defined. It is a name, being a noun (nomen); and ail names are human 
symbols of things. Now Truth is the power to arouse a certain reaction 
(“assent”) in a man, under certain conditions; (“greenness”, weight, ail 
other qualities, are also powers). It exists in the object, whether latent or 
manifest; so experiencing both does and does not alter the facts. This is 
Solipsism, because we can only be conscious of our own consciousness; yet 
it is not Solipsism, because our consciousness tells us that its changes are due 
to the impact of an external force. Newton’s First Law makes this a 
matter of définition. 

“What is truth ? ”, beyond this, inquires into the nature of this power. 
It is inhérent in ail things, since ail possible propositions, or their contra- 
dictories, can be affirmed as true. Its condition is identity of form (or 
Structure) of the Monads involved. 

It requires a quality of mind beyond the <£ normal” to appreciate 0 °=X, 
etc., directly, just as H. H. Joachim’s reasoning demands a point-of-view 
beyond that of the Bushman. 

1 See the story, infra, about the origin of Book 4. 

2 See the story, infra, about Amalantrah. 

2 47 

8 ) The Qabaiah maps ourselves by means of a convention. 
Every aspect of every object may thus be referred to the Tree of 
Life, and evoked by using the proper keys. 

9) Time and Space are forms by which we obtain (distorted) 
images of Ideas. Our measures of Time and Space 1 are crude 
conventions, and differ widely for different Beings. (Hashish 
shows how the same mind may vary.) 

10) We may admit that any aspect of any object or idea may be 
presented to us in a symbolic form, whose relation to its Being is 
irrational. (Thus, there is no rational link between seeing a bell 
struck and hearing its chime. Our notion of “bell” is no more 
than a personification of its impressions on our senses. And our 
wit and power to make a bell “to order” imply a sériés of corres- 
pondences between various orders of nature precisely analogous 
to Magick, when we obtain a Vision of Beauty by the use of 
certain colours, forms, sounds, etc.) 

n) “Astral” Beings may thus be defined in the same way as 
“material objects”; they are the Unknown Causes of various 
observed effects. They may be of any order of existence. We 
give a physical form and name to a bell but not to its tone, though 
in each case we know nothing but our own impressions. But we 
record musical sounds by a spécial convention. We may therefore 
call a certain set of qualities “Ratziel”, or describe an impression 
as “Saturnian” without pretending to know what anything is in 
itself. Ail we need is to know how to cast a bell that will please 
our ears, or how to evoke a “spirit” that will tell us things that 
are hidden from our intellectual faculties. 

12) (a) Every object soever may be considered as possessed of 
an “Astral shape”, sensible to our subtle perceptions. This “astral 
shape” is to its material basis as our human character is to our 
physical appearance. We may imagine this astral shape: e.g. we 
may “see” a jar of opium as a soft seductive woman with a cruel 
smile, just as we see in the face of a cunning and dishonest man 
the features of some animal, such as a fox. 

1. See Poincaré’s essay on the Nature of Space, as an idea invented by 
ourselves to measure the resuit of, and explain, our muscular movements. 

248 — 

(b) We may select any particular property of any object, and 
give it an astral shape. Thus, we may take the tricky périls of a 
mountain, and personify them as “trolls”, or the destructive 
énergies of the simoom, as “jinn”. 

(c) We may analyse any of these symbols, obtaining a finer 
formj thus the “spirit” contains an “angel”, the angel an 
“archangel”, etc. 

(d) We may synthesize any set of symbols, obtaining a more 
general form. Thus we may group various types of earth-spirit 
as gnomes. 

(e) Ail these may be attributed to the Tree of Life, and dealt 
with accordingly. 

(f) The Magician may préparé a sensible body for any of these 
symbols, and evoke them by the proper rites. 

13) The “reality” or “objectivity” of these symbols is not 

pertinent to the discussion. The ideas of X 4 and \/— 1 hâve 
proved useful to the progress of mathematical advance toward 
Truth 5 it is no odds whether a Fourth Dimension “exists”, or 

whether \/— 1 ha s “meaning” in the sense that \L\ has, the 
number of umts in the side of a square of 4 units. 

The Astral Plane — real or imaginary — is a danger to any- 
body who takes it without the grain of sait contained in the 
Wisdom of the above point of view; who violâtes its laws, either 
wilfully, carelessly, ignorantly, or by presuming that their psycho- 
logical character differentiates them from physical laws in the 
narrower sense; or who abdicates his autonomy, on the ground 
that the subtler nature of astral phenomena guarantees their autho- 
rity and integrity. 

14) The variety of the general character of the “planes” of 
being is indefinitely large. But there are several main types of 
symbolism corresponding to the forms of plastic présentation 
established by the minds of Mankind. Each such “plane” has its 
spécial appearances, inhabitants, and laws — spécial cases of the 
general proposition. Notable among these are the “Egyptian” 
plane, which conforms with the ideas and methods of magick once 
in vogue in the Nile valley; the “Celtic” plane, close akin to 


“Fairyland”, with a Pagan Pantheism as its keynote, sometimes 
concealed by Christian nomenclature: the “Alchemical” plane, 
where the Great Work is often presented under the form of 
symbolically constructed landscapes occupied by quasi-heraldic 
animais and human types hieroglyphically distinguished, who 
carry on the mysterious operations of the Hermetic Art. 

There are also “planes” of Parable, of Fable, and of Folk-lore; 
in short, every country, creed, and literature has given its character- 
istic mode of présentation to some “plane” or other. 

But there are “planes” proper to every clairvoyant who explores 
the Astral Light without préjudice; in such case, things assume 
the form of his own mind, and his perception will be clear in 
proportion to his personal purity. 

On the higher planes, the diversity of form, due to grossness, 
tends to disappear. Thus, the Astral Vision of “Isis” is utterly 
unlike that of “Kali”. The one is of Motherhood and Wisdom, 
ineffably candid, clear, and loving; the other of Murder and 
madness, blood-intoxicated, lust-befogged, and cruel. The sole 
link is the Woman-symbol. But whoso makes Samadhi on Kali 
obtains the self-same Illumination as if it had been Isis; for in 
both cases he attains identity with the Quintessence of the Woman- 
Idea, untrammelled by the qualities with which the dwellers by 
the Nile and the Ganges respectively disguised it. 

Thus, in low grades of initiation, dogmatic quarrels are inflamed 
by astral expérience; as when Saint John distinguishes between 
the Whore Babalon and the Woman clothed with the Sun, 
between the Lamb that was slain and the Beast 666 whose deadly 
wound was healed; nor understands that Satan, the Old Serpent, 
in the Abyss, the Lake of Fire and Sulphur, is the Sun-Father, the 
vibration of Life, Lord of Infinité Space that fiâmes with His 
Consuming Energy, and is also that throned Light whose Spirit is 
suffused throughout the City of Jewels. 

Each “plane” is a veil of the one above it; the original individual 
Ideas become diversified as they express their éléments. Two 
men with almost identical ideas on a subject would Write two 
totally different treatises upon it. 

15) The general control of the Astral Plane, the ability to find 

— 250 — 

one’s way about it, to penetrate such sanctuaries as are guarded 
from the profane, to make such relations with its inhabitants as 
may avail to acquire knowledge and power, or to command service 5 
ail this is a question of the general Magical attainment of the 

He must be absolutely at ease in his Body of Light, and hâve 
made it invulnérable. He must be adept in assuming ali God- 
forms, in using ail weapons, sigils, gestures, words, and signs. He 
must be familiar with the names and numbers pertinent to the 
work in hand. He must be alert, sensitive, and ready to exert his 
authority; yet courteous, gracious, patient, and sympathetic. 

16) There are two opposite methods of exploring the Astral 

(a) . One may take some actual object in Nature, and analyse it 
by evoking its astral form, thus bringing it into knowledge and 
under control by applying the keys of the Qabalah and of Magick. 

(b) . One may proceed by invoking the required idea, and 
giving body to the same by attracting to it the corresponding 
éléments in Nature. 

17) Every Magician possesses an Astral Universe peculiar to 
himself, just as no man’s expérience of the world is conterminous 
with that of another. There will be a general agreement on the 
main points, of course ; and so the Master Therion is able to 
describe the principal properties of these “planes”, and their 
laws, just as he might Write a geography giving an account of the 
Five Continents, the Océans and Seas, the most notable mountains 
and rivers; he could not prétend to put forth the whole 
knowledge that any one peasant possesses in respect of his district. 
But, to the peasant, these petty details are precisely the most 
important items in his daily life. Likewise, the Magician will be 
grateful to the Master Therion for the Compass that guides him 
at night, the Map that extends his compréhension of his country, 
and shows him how best he may travel afield, the advice as to 
Sandals and Staff that make surer his feet, and the Book that tells 
him how, splitting open his rocks with an Hammer, he may be 
master of their Virgin Gold. But he will understand that his own 

— 251 

career on earth is his kingdom, that even the Master Therion is 
no more than a fellow man in another valley, and that he must 
explore and exploit his own inheritance with his own eyes and 

The Magician must not accept the Master Therion’s account of 
the Astral Plane, His Qabalistic discoveries, His instructions in 
Magick. They may be correct in the main for most men; yet 
they cannot be wholly true for any save Him, even as no two 
artists can make identical pictures of the same subject. 

More, even in fundamentals, though these things be Truth for 
ail Mankind, as we carelessly say, any one particular Magician 
may be the one man for whom they are false. May not the flag 
that seems red to ten thousand seem green to some one 
other? Then, every man and every woman being a Star, that 
which is green to him is verily green 3 if he consent to the crowd 
and call it red, hath he not broken the Staff of Truth that he 
leaneth upon? 

Each and every man therefore that will be a Magician must 
explore the Universe for himself. This is pre-eminently the 
case in the matter of the Astral Plane, because the symbols are so 
sensitive. Nothing is easier than to suggest visions, or to fashion 
phantasms to suit one’s ideas. It is obviously impossible to 
commimicaîe with an indépendant intelligence — the one 
real object of astral research — if one allows one’s 
imagination to surround one with courtiers of one’s own 
création. If one expects one’s visions to resemble those of the 
Master Therion, they are only too likely to do so; and if one’s 
respect for Him induces one to accept such visions as authentic, 
one is being false to one’s soûl; the visions themselves will avenge 
it. The true Guide being gone, the seer will stray into a wilderness 
of terror where he is tricked and tortured; he will invoke his idol 
the Master Therion, and fashion in His image a frightful 
phantasm who will mock him in his misery, until his mind stagger 
and fall; and, Madness swooping upon his carrion, blast his eyes 
with the horror of seeing his Master dissolve into that appalling 
hallucination, the “Vision of The Démon Crowley!” 

Remember, then, always, but especially when dealing with the 
Astral Plane, that man’s breath stirs the Feather of Truth. What 

— 252 

one sees and hears is “real” in its way, whether it be itself, or, 
distorted by one’s desires, or created by one’s personality. There 
is no touchstone of truth: the authentic Nakhiel is indistinguishable 
from the image of the Magician’s private idea of Nakhiel, so far 
as he is concerned. The stronger one is to create, the more readily 
the Astral Light responds, and coagulâtes créatures of this kind. 
Not that such création is necessarily an errorj but it is another 
branch of one’s Work. One cannot obtain outside help from 
inside sources. One must use précautions similar to those 
recommended in the chapter on Divination. 

The Magician may go on for a long lime being fooled 
and flattered by the As Irais thaï lie has himself modified 
or manufacturée!. Their natural subservienee to himself 
will please him, poor ape! 

They wiîi prétend to show him marvellous my s Sériés, 
pageants of heauty and wonder unspeakably splendid; he 
will incline to accept them as true, for the very reason that 
they are images of himself idealized by imagination. 

But his real progress will stop dead. Tliese phantasms 
will prevent him from coming into contact with indepen- 
dent intelligences, from whom alone he can learn anything 

He will become increasingly interested in himself, 
imagine himself to he attaining one initiation after another. 
His Ego will expand unchecked, till he seem to himself to 
hâve heaven at his feet. Yet ail this will be nothing but 
his fool’s face of Narcissus smirking up from the pool that 
will drown him. 

Error of this kind on the Astral Plane — in quite ordinary 
visions with no apparent moral import — may lead to the most 
serious mischief. Firstly, mistakes mislead; to pollute one 7 s view 
of Jupiter by permitting the influence of Venus to distort it may 
end in finding oneself at odds with Jupiter, later on, in some 
crisis of one’s work. 

Secondly, the habit of making mistakes and leaving them 
uncorrected grows upon one. He who begins by “spelling 
Jeheshua with a ‘Resh ? ” may end by writing the name of the 
Dweller on the Threshold by mistake for that of his Angel. 

— 253 — 

Lastly, Magick is a Pyramid, built layer by layer. The work 
of the Body of Light — with the technique of Yoga — is the 
foundation of the whole. One’s appréhension of the Astral Plane 
must be accurate, for Angels, Archangels, and Gods are derived 
therefrom by analysis. One must hâve pure materials if one 
wishes to brew pure beer. 

If one hâve an incomplète and incorrect view of the uni verse, 
how can one find out its laws? 

Thus, original omission or error tends to extend to the higher 
planes. Suppose a Magician, invoking Sol, were persuaded by a 
plausible spirit of Saturn that he was the Solar Intelligence 
required, and bade him eschew human love if he would attain to 
the Knowledge and Conversation of his Holy Guardian Angel; 
and suppose that his will, and that AngePs nature, were such that 
the Crux of their Formula was Lyrical Exaltation! 

Apart from the regular tests —- made at the time — of the 
integrity of any spirit, the Magician must make a careful record 
of every vision, omitting no detail ; he must then make sure that 
it tallies in every point with the correspondences in Book 777 and 
in Liber D. Should he find (for instance) that, having invoked 
Mercury, his vision contains names whose numbers are Martial, 
or éléments proper to Pisces, let him set himself most earnestly to 
discover the source of error, to correct it, and to prevent its 

But these tests, as implied above, will not serve to detect 
personation by self-suggested phantasms. Unless one’s aura be a 
welter of muddled symbols beyond récognition, the more auto- 
hypnotic the vision is, the more smoothly it satisfies the seer’s 
standards. There is nothing to puzzle him or oppose him; so he 
spins out his story with careless contempt of criticism. He can 
always prove himself right; the Qabalah can always be stretched; 
and Red being so nearly Orange, which is really a shade of Yellow, 
and Yellow a component of Green which merges into Blue, what 
harm if a Fiend in Vermilion appears instead of an Angel in 

The true, the final test, of the Truth of one’s visions is their 
Value. The most glorious expérience on the Astral plane, let it 
dazzle and thrill as it may, is not necessarily in accordance with 

- 254 

the True WiJl of the seer; if not, though it be never so true 
objectively, it is not true for him, because not useful for him. 
(Said we not a while ago that Truth was no more than the Most 
Convenient Manner of Statement?) 

. ^ ma y intoxicate and exalt the Seer, it may inspire and fortify 
him in every way, it may throw light upon most holy mysteries, 
yet withal be no more than an interprétation of the individual to 
himself, the formula not of Abraham but of Onan. 

These plastic "Portraits of the Artist as a Young Man” are well 
enough for those who hâve heard “Know Thyself”. They are 
necessary, even, to assist that analysis of one’s nature which the 
Probationer of A.-. A.*, is sworn to accomplish. But "Love is 
the Law, love under Will”. And Our Lady Nuit is “divided for 
love s sake, for the chance of union.” These mirror-mirages 
are therefore not Works of Magick, according to the Law of 

Thelema. the true Magick of Horus requires the passionate union 
of opposites. 

Now the proof that one is in contact with an independent entity 
dépends on a sensation which ought to be unmistakeable if one is 
in good health. One ought not to be liable to mistake one’s own 
sensible impressions for somebody else’s! It is only Man’s 
incurable vanity that makes the Astral "Strayed Reveller” or the 

mystic confuse his own drunken babble with the voice of the Most 

The essence of the righî sensation consists in récognition 
of the reality of the other Seing. There will be as a rule 
some element of hostility, even when the reaction is 
sympathetic. One s soul-mate” (even) is not thonight of 
as oneself, at first contact. 

One must therefore insist that any real appearance on the Astral 
Plane gives the sensation of meeting a stranger. One must accept 
it as independent, be it Archangel or Elf, and measure one’s own 
reaction to it. One must learn from it, though one despise it; 
and love it, however one loathe it. 

One must realize, on wnting up the record, that the meeting 
has effected a definite change in oneself. One must hâve known 
and felt something a lien, and not merely tried on a new dress. 

255 — 

There must always be some slight pang of pain in a true Astral 
Vision ; it hurts the Self to hâve to admit the existence of a not- 
Self ; and it taxes the brain to register a new thought. This is 
true at the first touch, even when exaltation and stimulation resuit 
from the joy of making an agreeable contact. 

There is a deeper eiïect of right reaction to a strange Self: 
the impact invariably tends to break up some complex in the 
Seer. The class of ideas concerned has always been tied up, 
labelled, and put away. It is now necessary to unpack it, and 
rearrange its contents. At least, the annoyance is like that of a 
man who has locked and strapped his bag for a journey, and then 
finds that he has forgotten his pyjamas. At most, it may 
revolutionise his ideas of the business, like an old bachelor with 
settled plans of life who meets a girl once too often. 

Any really first-class Astral Vision, even on low planes, should 
therefore both instruct the Seer, and préparé him for Initiation. 
Those failing to pass this test are to be classed as “practice”. 

One ïast observation seems fit. We mnst not assert tiie 
“reality” or “objeclivity ’ of an Astral Being on no better 
evidence than the subjective sensation of its independent 
existence. We must insist on proof patent to ali qualified 
observers if we are to establish the major premiss of 
Religion: that there exists a Conscious Intelligence 
independent of brain and nerve as we know them. If it 
hâve also Power, so mueh the better. But we already know 
of inorganic forces; we hâve no evidence of inorganic 
conscious Mind. 

How can the Astral Plane help us here? It is not enough to 
prove, as we easily do, the correspondences between Invocation 
and Apparition \ We must exclude coincidence 1 2 , telepathy 3 , 
and subconscious knowledge. 4 Our praeter-human Intelligence 

1. The Master Therion’s regular test is to Write the name of a Force on 
a card, and conceal it; invoke that Force secretly, send His pupil on the 
Astral Plane, and make him attribute his vision to some Force. The 
pupil then looks at the card; the Force he has named is that written 
upon it. 

2 . The most famous novel of Fielding is called u Iom Jones”. It 

happened that Frater Perdurabo was staying in an hôtel in London. 

— 256 — 

must convey a Iruth not known to any human mind, past or 
présent. Yet this Truth must be vérifiable. 

There îs but one document in the world which présents 
evidence that fui]y satisfies these conditions. This is 


the Book of the Law 

of this New Aeon of Horus, the Crowned and Conquering 
Child, the Aeon whose Logos is The Beast 666, whose name in 
the Outer Order was Frater Perdurabo. 

The nature of the proof of the separate existence of praeter- 
human Intelligence, independent of bodily form, is extremely 
complicated. Its main divisions may be briefly enumerated. 

He telephoned a friend named Feilding at the latter’s house, and was 
answered b)' Mr. Feilding’s secretary, who said that his employer had left 
the house a few minutes previously, and could only be reached by 
telephoning a certain office in the City at between 11 o’clock and a quarter 
past. Frater Perdurabo had an appointment at il o’clock with a 
music-hall star, the place being the entrance to a theatre. In order to 
remind himself, he made a mental note that as soon as he saw the lady, he 
would raise his hand and say, before greeting her : “Remind me that I 
must téléphoné at once to Feilding”, when he met her. He did this, and 
she advanced toward Plim with the same gesture, and said in the same 
breath, “Remind me that I hâve to téléphoné to Tom Jones” —the name 
of a music-hall agent employed by her. 

It will be seen that there is here no question of any connection between 
the éléments of the coincidence. If a similar occurrence had taken place 
in the course of communication with an alleged spirit, it would hâve been 
regarded as furnishing a very high degree of proof of the existence of an 
independent intelligence. 

To make this clear, Jet me substitute the terms of the équation. Suppose 
two independent médiums, A and B, were to receive respectively at the 
same moment two messages, the first; “Ask B who wrote Hamlet”, the 
second; “Ask A the name of Shakespeare’s most famous tragedy.” The 
coincidence is here much simpler and less striking than the one recorded 
above, for there is no question of arriving at the identity by way of 
accidentai synonyms concealing their rational connection. Yet most students 
of Occult phenomena would admit that there was a strong presumption that 
a single intelligence had deliberately devised the two messages as a means 
of proving his existence. 

3. In The International of November, 1918, was published the con- 

— 257 — 

AIWAZ, the name of the Intelligence in question, proves: 

(a) His power to pre-arrange events unconnected with His scribe 
so that they should fit in with that scribe’s private calculations. 

E. g. The Stélé which reveals the Theogony of the Book was 
cfficially numbered 666, in the Boulak Muséum. The scribe 
had adopted 666 as His magical number, many years previously. 
Again, the scribe’s magical House, bought years earlier, had a 
name whose value was 418. The scribe had calculated 418 as the 

clusion of an article callecl “The Revival of Magick” by the Master 
Therion. The last sentence reads: “Herein is Wisdom; let him that hath 
understanding count the number of the Beast; for it is the number of a 
man; and his number is six hundred and three score and six. TO 
ME! A 0 HPION, the Great Wild Beast, has the value, according to the 
Greek System, of 666. It is, of course, the title of the Master Therion. 

The Master H herion was, about this time, in communication with an 
intelligence who gave the name of Amalantrah. On Sunday, February 
24, 1918, at 9 * 3 ° P* m -, The Master Therion asked Amalantrah if he 
could use the Word OHPION as if it were Hebrew, with the idea of gettins; 
further information as to the mystic meaning of the Word. The answer 
was “Yes”. He then asked: “Am I to take the Word OHPION alone, 
or the three words TO META OHPÏON ? ” The answer was to take the 
word OHPION alone. The Master Therion then asked what Hebrew 
letters should be used to transliterate the Greek. The answer was: “Tau, 
Yod, Resh, Yod, Ayin, Nun”, which adds to 740 or 1390, according as 
Nun is given its ordinary value of 50, or its value as the final letter of a 
Word, 700. Neither of these numbers possessed any spécial signihcance 
to The Master Therion. He became very annoyed at Amalantrah’s 
faiîure to be of use; so much so that the communications became confused, 
and the work had to be abandoned for that evening. He tried various 
other Hebrew spellings for the word 0 H PION, but was unable to obtain 
anything of interest. This is rather remarkable, as it is nearly always 
possible to get more or less good results by trying various possibilités. For 
example, the O might be equally well Ayin, Vau or Aleph. 

On Monday morning, The Master Therion went to the office of 
The International , of which he was editor. At this period there was 
a coal famine in New York, and it was forbidden to heat office buildings 
on Mondays. He merely took away his mail and went home. O11 
Tuesday morning He found on his desk a letter which had arrived on 
Monday for the general editor, who had sent it across to Him for reply, 
as it concerned The Master Therion rather than himself. This letter 
had been written and posted on Sunday evening, at about the same time 

— 258 — 

number of the Great Work, in 1901 e.v. He only discovered that 
418 was the number of his house in conséquence of AIWAZ 
mentioning the fact. 

(b) His power to conceal a cohérent System of numbers and 
letters in the text of a rapidly-written document, containing 
ridelles and ciphers opening to a Master-Key unknown to the 
scribe, yet linked with his own System ; this Key and its subordi - 
nates being moreover a comment on the text. 

as the communication from Amalantrah. The letter ends as fallows: 
“Please inform your readers that I, Samuel bar Aiwaz bie Yackou de 

Sherabad, hâve counted the number of the Beast, and it is the number 
of a man. 

î 1 1 i n 

/p 1 r • , , , , N O I R Th 

(Read from nght to left) 50 6 10 200 400 


Ileie, then, we see the most striking solution possible of the problem 
presented to Amalantrah. Observe that Amalantrah had refused to give 
the correct solution directly; as it would seem, in order to emphasize the 
remarkable character of the intervention of this Assynan correspondent. 
Observe, too, that the latter was totally ignorant of the ordinary Qabalah, 
it being quite generally known that TO META OHPIONadds up to 666 in 
Greek. Observe, moreover, that nearly four months had passed since the 
problem was propounded in The International? The Assyrian lived some 
distance outside New York, and was an entire stranger to any of the staff 
of 7 he International. The evidence appears overwAelming for the 
existence or Amalantrah, that he was more expert in the Qabalah than 
The Master Therion himself, and that he v/as (further) possessed with 
the power to recail this four-months~old problem to the mind of an 
entirely unconnected stranger, causing him to communicate the correct 
answer at the same moment as the question v/as being asked many miles 

Coincidence, so completely adéquate to explain the Fielding-Tom 
Jones incident, is utterly incompetent as an alternative theory. The 
directly purposeful character of the circumstances is undeniable; but if 
we are resolutely determined to deny the possibility of the existence of 
Amalantrah, which explains the whole affair so simply, we hâve still one 
resource. It involves difficultés which The Master Therion cannot 
conceive as less than those which encumber the other, but it is, at least, 


E. g. “The Word of the Law is 0 EAHMA” (Will) ; this Word 
has the value of 93. 

“Love is the law, love under will.” Love, Aya-ruy), likeBsXyjua, 
adds to 93. 

AIWAZ itself adds to 93. 1 

This was ail strange to the scribe; yet years later he discovered 
the “Lest Word” of one of his own Orders; it was 93 also. 

The Word of His most holy Order proved equally to count up 

not entirely beyond possibility. This theory is telepathy. One may postulate 
that the solution of his problem existed in the subconscious minci of the 
Master Therion or in that of His seer, and that this solution was telepathi- 
cally impressed upon the consciousness of the Assyrian so forcibly as to 
impel him to communicate it to the Master Therion’s colîeague on The 
International. Apart from the general improbability of this hypothesis, 
it is strange that if “Amalantrah” were really the subconscious mind of the 
seer, he should hâve given a wrong orthography. His doing so (if he 
knew the correct spelling) is only explicable by his wish not to take the 
edge off his plan for making the Assyrian’s letter a fulminating révélation 
of his existence, as would hâve happened if the secret had been prematurely 

The case is here cited in order to illustrate the extreme care which 
ought to be taken in excluding ail alternative hypothèses before admitting 
the existence of disembodied intelligences. It may be mentioned, however, 
that in this particular case there are numerous other incidents which 
make the télépathie theory untenable. 

4. There is a well-known story quoted in several treatises of psychology 
in which the heroine is an ignorant English servant girl of quite 
inferior intelligence, and unacquainted with any language, even her 
own. In the course of a fever, she became delirious, and proceeded 
to reel off long passages of scholarly Hebrew. Investigations showed that 
in her hrst youth she had been for a time in the service of a Jewish Rabbi 
who had been accustomed to declaim his sermons in the hearing of the 
girl. Although attaching no meaning to the words, she had stored them 
mechanically in her subconscious memory, to be reproduced when the 
action of the fever excited the group of cells where they were recorded. 

I. This numération was discovered years later. The question then 
arose out of considération of this discovery through S. Jacobs: “Why is 
Aiwaz spelt Aiwass, not Aiwaz, in the Book of the Law?” In Greek 
AiJF a<rç =418. The author of the Book had concealed in His own name 
not orve only but two numbers, those of suprême importance in the Book. 

— 260 — 

to 93. 1 Now 93 is thrice 31 ; 31 is LA, “Not” and AL, “The” 
or “God”; these words run throughout the Book, giving a double 
meaning to many passages. A third 31 is the compound letter 
ShT, the two hieroglyphs of Sh and T (many centuries old) being 
pictures of the “Dramatis Personæ” of the Book; and ShT being 
a haphazard line scrawled on the MS. touch letters which added to 
418, valuing “this circle squared in its failure” as tc correct to six 
places of décimais, etc. 

Again: “thou shalt know not”, meaning “thou shalt know LA”; 
and “he shall discover the Key of it ail”, id est , the Key AL. 

(c) His power to combine subséquent events beyond the control 
of the scribe or his associâtes, so that they confirmed statements in 
the Book. Or, per contra, to predict such events. 

E.g. The first Scarlet Woman proved unworthy, and suffered 
the exact penalties predicted. 

Again, a one cometh after thee; he shall discover the key.” 
This one was to be the “child” of the scribe, “and that 

Nine months after The Beast 666 had gotten a Magical 
“child” upon His concubine Jane Foster, a “Babe of the Abyss” 
was born, Frater Achad asserting his right to that grade, and thus 
“coming after” The Beast 666, who had been the last Adept 
to do so. And this “child” was definitely “one”, since “one” is 
the meaning of his motto Achad. Finally, he did in fact a discover 
the key of it ail” after The Beast Himself had failed to do 
so in 14 years of study. 

(d) His power to conceive and express in concise terms true 
solutions of the main problems of the Universe. 

E.g. The formulae of Nuith and Hadith explain Existence in 
the terms of MathematicaLLogical Philosophy, so as to satisfy 
the difficultés of reconciling Dualism, Monism and Nihilism; aM 

1. This list by no means exhausts the sériés. In particular, Frater 
Perdurabo discovered in 1923 that the Hebrew Word for “to will” is 
also of the value of 93: and its spécial technical meanings throw yet 
further light on the meaning of OsLrçya as used by Aiwaz. 

— 261 — 

antinomies in ail spheresj and the Original Perfection with the 
Manifest Imperfection of Things. 

Again “Do what thou wilt”, the most sublimely austere ethical 
precept ever uttered, despite its apparent licence, is seen on 
analysis to be indeed “the whole of the Law”, the sole and 
sufficient warrant for human action, the self-evident Code of 
Righteousness, the identification of Fate with Freewill, and the 
end of the Civil War in Man’s nature by appointing the Canon of 
Truth, the conformity of things with themselves, to détermine 
his every act. “Do what thou wilt” is to bid Stars to shine, Vines 
to bear grapes, Water to seek its levelj man is the only being in 
Nature that has striven to set himself at odds with himself. 

(e) His power to interpret the Spirit of the New Aeon, the 
relapse into ruthless savagery of the most civilised races, at a time 
when war was discredited by most responsible men. 


(f) His power to comprehend and control these various orders 
of ideas and events, demonstrating thereby a mind and a means of 
action intelligible to, yet immensely above, ail human capacity; to 
bind the whole into a compact cryptograph displaying mastery of 
English, of mathematical and philosophical conceptions, of poetic 
splendour and intense passion, while concealing in the letters and 
words a complex cipher involving the knowledge of facts never 
tili then existing in any human mind, and depending on the control 
of the arm of the scribe, though He thought Fie was writing 
consciously from dictation; and to weave into a single pattern so 
many threads of proof of different orders that every type of mind, 
so it be but open and just, may be sure of the existence of AIWAZ 
as a being independent of body, conscious and individual, with a 
mind mightier than man’s, and a power beyond man’s set in 
motion by will. 

In a word, the Book of the Law proves the prime postulate of 

The Magician may therefore be confident that Spiritual Beings 
exist, and seek the Knowledge and Conversation of His own Holy 
Guardian Angel with the same ardour as that of Frater 
Perdurabo when Fie abandoned. ail r love, wealth, rank, famé, 
to seek Him. Nay, this he must do or condemn himself to be 

— 262 — 

torn asunder by the Maenads of his insensate impulses ; he hath 
no safety save he himself be Bacchus! Bacchus, divine and human! 
Bacchus, begotten on Semelé of Zeus, the adulterous Lord of 
1 hunder ravishing, brutally, his virginal victim ! Bacchus, babe 
hidden from hâte in the most holy of holies, the secret of thy sire, 
in the Channel of the Star-Spate, Whereof one Serpent is thy 
Soûl! Bacchus, twy-formed, man-woman, Bacchus, whose inno¬ 
cence tames the Figer, while yet thy horns drip blood upon thy 
mouth, and sharpen the merriment of wine to the madness of 
murder! Bacchus, Thy thyrsus oozes sap; thine ivy clings to it; 
th Y Lion-skin slips from thy sleek shoulders, slips from thy 
lissome ioins; drunk on delight of the godly grape, thou knowest 
no more the burden o£ the body and the vexation of the spirit. 

Corne, Bacchus, corne thou hither, corne out of the East; corne 
out of the East, astride the Ass of Priapus! Corne with thy revel 
of dancers and singers! Who followeth thee, forbearing to laugh 
and to leap? Corne, in thy name Dionysus, that maidens be mated 
to God-head! Corne, in thy name Iacchus, with thy mystical fan 
to winnow the air, each gust of thy Spirit inspiring our Soûl, that 
we bear to thee Sons in Thine Image! 

Verily and Amen! Let not the Magician forget for a single 
second what is his one sole business. His uninitiated “self” (as he 
absurdly thinks it) is a mob of wild women, hysterical from 
uncomprehended and unsated animal instinct ; they will tear 
Pentheus, the merely human king who présumés to repress them, 
into mere shreds of flesh; his own mother, Nature, the first to 
claw at his windpipe! None but Bacchus, the Holy Guardian 
Angel, hath grâce to be God to this riot of maniacs; he alone can 
transform the disorderly rabble into a pageant of harmonious 
movements, tune their hyaena howls to the symphony of a paean, 
and their reasonless rage to self-controlled rapture. It is this 
Angel whose nature is doubly double, that He may partake of 
every sacrament. He is at once a God who is drunken with the 
wine of earth, and the mammal who quaffs the Blood of God 
to purge him of mortality. He is a woman as he accepts ail 
impulses, are they not His? He is a man to stamp Himself upon 
whatever would hallow itself to Him. He wieJds the Wand, 

— 263 —- 

with cône of pine and ivy tendrilsj the Angel créâtes continually, 
wreathing His Wîll in clinging beauty, imperishably green. 

The Tiger, the symbol of the brutal passions of man, gambols 
about its master’s heelsj and He bestrides the Ass of Priapus; he 
makes his sexual force carry him whither He wills to go. 

Let the Magician therefore adventure himself upon the Astral 
Plane with the declared design to penetrate to a sanctuary of 
discarnate Beings such as are able to instruct and fortify him, also 
to prove their identity by testimony beyond rebuttal. Ail explana- 
tions other than these are of value only as extending and equi- 
Jibrating Knowledge, or possibly as supplying Energy to such 
Magicians as may hâve found their way to the Sources of Strength. 
In ail cases, naught is worth an obol save as it serve to help the 
One Great Work. 

He who would reach Intelligences of the type under discussion 
may expect extreme difficulty. The paths are guarded; there is a 
lion in the way. Technical expertness will not serve here; it is 
necessary to satisfy the Warders of one’s right to enter the 
presence of the Master. Particular pledges may be demanded, 
ordeals imposed, and initiations conferred. These are most serious 
matters; the Body of Light must be fully adult, irrevocably fixed, 
or it will be disintegrated at the outset. But, being fit to pass 
through such expériences, it is bound utterly to its words and acts. 
It cannot even appear to break an oath, as its fleshly fellow may do. 

Such, then is a general description of the Astral Plane, and of 
the proper conduct of the Magician in his dealings therewith. 

264 — 



Theurgia Goetia Summa 
sub figura DCCC 

being the Ritual employed by the Beast 666 for the Attainment of 
the Knowledge and Conversation of his Holy Guardian Angel 
during the Semester of His performance of the Operation of the 
Sacred Magick of ABRAMELIN THE MAGE. 

(Prepared An XVII © in np at the Abbey of Thelema in 
Cephalædium by the Beast 666 in service to FRATER PROGRA- 

OFFICIAL PUBLICATION of A.-. A.-. Class D for the 
Grade of Adeptus Minor. 

— 265 — 




The Invocation. 

Magically restored, with the signifïcance of the 


Etymologicaily or QabalisticalJy determined and paraphrased in 

Section A. 

The Oath. 

1. Thee I invoke, the Bornless One. 

2. Thee, that didst create the Earth and the Heavens. 

3* Thee, that didst create the Night and the Day. 

T Thee, that didst create the darkness and the Light. 

5. Thou art ASAR UN-NEFER ( a Myself made Perfect”) : 

Whom no man hath seen at any time. 

6. Thou art IA-BESZ (“the Truth in Matter”). 

7. Thou art IA-APOPHRASZ ( a the Truth in Motion”). 

8. Thou hast distinguished between the Just and the Unjust. 

9. Thou didst make the Female and the Male. 

10. Thou didst produce the Seeds and the Fruit. 

11. Thou didst form Men to love one another, and to hâte one 


Section Aa. 

1. I am ANKH - F - N - KHONSU thy Prophet, unto Whom 

Thou didst commit Thy Mysteries, the Ceremonies of 

2. Thou didst produce the moist and the dry, and that which 

nourisheth ail created Life. 

3. Hear Thou Me, for I am the Angel of PTAH - APO- 

PHRASZ - RA (vide the Rubnc) : this is Thy True Name, 
handed down to the Prophets of KHEM. 



Section B. 

Hear Me: — 


ThIAF 1 








a O breathing, flowing Sun!” 

“O Sun IAF! O Lion-Serpent Sun, The 
Beast that whirlest forth, a thunder- 
bolt, begetter of Life!” 

a Thou that flowest! Thou that goest!” 

a Thou Satan-Sun Hadith that goest 
without Will!” 

“Thou Air ! Breath ! Spirit ! Thou 
without bound or bond ! ” 

“Thou Essence, Air Swift-streaming, 
Elasticity! ” 

a Thou Wanderer, Father of Ail!” 

“Thou Wanderer, Spirit of Ail!” 

“Thou Shilling Force of Breath! Thou 
Lion-Serpent Sun! Thou Saviour, 
save ! ” 

IB “Thou Ibis, secret solitary Bird, inviolate 

Wisdom, whose Word is Truth, 
creating the World by its Magick!” 
ThIAF “O Sun IAF! O Lion-Serpent Sun, The 

Beast that whirlest forth, a thunder- 
bolt, begetter of Life!” 

(The conception is of Air, glowing, inhabited by a Solar-Phallic 
Bird, “the Holy Ghost”, of a Mercurial Nature.) 

Hear me, and make ail Spirits subject unto Me 5 so that every 
Spirit of the Firmament and of the Ether: upon the Earth and 
under the Earth, on dry land and in the waterj of Whirling Air, 
and of rushing Fire, and every Spell and Scourge of God may be 
obedient unto Me. 

I. Il he letter F is used to represent the Hebrew Vau and the Greek 
Digamma; its Sound lies between those of the English long o and long 00, 
as in Rope and Tooth. 

— 267 — 

Section C. Fire. 

I invoke Thee, the Terrible and Invisible God: Who dwellest in 
the Void Place of the Spirit: — 

AR-O-GO-GO-RU-ABRAO “Thou spiritual Sun! Satan, Thou 

Eye, Thou Lust! Cry aloud! Cry 
aloud! Whirl the Wheel, O my 
Father, O Satan, O Sun!” 

“Thou, the Saviour!” 

“Silence! Give me Thy Secret!” 

“Give me suck, Thou Phallus, Thou 

“Satan, thou Eye, thou Lust!” 

“Satan, thou Eye, thou Lust!” 

“Satan, thou Eye, thou Lust!” 

“Thou self-caused, self-determined, ex- 
alted, Most High!” 

The Bornless One. (Vide supra). 

(The conception is of Fire, glowing, inhabited by a Solar-Phallic 
Lion of a Uranian nature.) 

Hear Me, and make ail Spirits subject unto Me: so that every 
Spirit of the Firmament and of the Ether: upon the Earth and 
under the Earth: on dry Land and in the Water: of Whirling 
Air, and of rushing Fire, and every Spell and Scourge of God 
may be obedient unto Me. 






Section D. Water. 

Hear Me : — 

RU-ABRA-IAF 1 “Thou the Wheel, thou the Womb, 

that containeth the Father IAF !” 
MRIODOM “Thou the Sea, the Abode !” 

BABALON-BAL-BIN- “Babalon! Thou Woman of Whore- 
ABAFT. dom!” 

i. See, for the formula of IAF, or rather FIAOF, Book 4 Part III, 
Chapter V. The form FIAOF will be found préférable in practice. 

— 268 — 

“Thou, Gâte of the Great God ON! 

Thou Lady of the Understanding of 
the Ways ! ” 

ASAL-ON-AI “Hail Thou, the unstirred ! Hail, 

sister and bride of ON, of the God 
that is ail and is none, by the Power 
of Eleven ! ” 

APhEN-IAF a Thou Treasure of IAO!” 

I “Thou Virgin twin-sexed! Thou Secret 

Seed! Thou inviolate Wisdom!” 

PhOTETh “Abode of the Light. 

ABRASAX “.of the Father, the Sun, of 

Hadith, of the spell of the Aeon 
of Horus !” 

AEOOU “Our Lady of the Western Gâte of 

Heaven !” 

ISChURE “Mighty art Thou !” 

Mighty and Bornless One! (Vide Supra) 

(The conception is of Water, glowing, inhabited by a Solar-Phallic 
Dragon-Serpent, of a Neptunian nature.) 

Hear Me: and make ail Spirits subject unto Me: so that every 
Spirit of the Firmament and of the Ether: upon the Earth and 
under the Earth: on dry Land and in the Water: of Whirling Air, 
and of rushing Fire: and every Spell and Scourge of God may be 
obedient unto Me. 

Section E. Earth. 

I invoke Thee: — 




“O Mother ! O Truth ! ” 
“Thou Mass!” 1 
“Hail, Thou that art!” 
“Thou hollow one!” 

I. “Mass”, in the sense of the word which is used by physicists. The 
impossibility of defîning it will not deter the intrepid initiate (in view of 
the fact that the fundamental conception is beyond the normal categories 
of reason.) 

— 269 — 

AThOR-e - BAI, - (3 

“ i hou Goddess of Beauty and Love, 
whom Satan, beholding, desireth!” 

ABRAIT u Ihe Fathers, male-female, desire 

Thee! ” 

(The conception is of Earth, glowing, inhabited by a Solar-Phallic 
Hippopotamus * 1 of a Venereal nature.) 

Hear IVfe. and make ail Spints subject unto ]Me: so that every 
Spirit of the Firmament, and of the Ether: upon The Earth and 
under the Earth: on dry land and in the Water: of Whirling Air, 
and of rushing Fire: and every Spell and Scourge of God may be 


a Male-Female Spints!” 
a Male-Female Sires!” 

a Ye that are Gods, going forth, uttering 

AUMGN. (The Word that goeth 

(A) Free Breath. 

(U) through Willed Breath. 

(M) and Stopped Breath. 

(GN) to Continuous Breath, 
thus symbolizing the whole course of 
spiritual life. A is the formless Hero; 
U is the six-fold solar sound of physi- 
cal life, the triangle of Soûl being 
entwined with that of Body; M is the 
silence of “death”; GN is the nasal 
sound of génération & knowledge. 
“Identical Point!” 

“Nuith ! Hadith ! Ra-Hoor-Khuit ! ” 
“Hail, Great Wild Beast!” 

“Hail, I A O ! ” 

I. Sacred to AHAThOOR. The idea is that of the Female conceived 
as invulnérable, reposeful, of enormous swallowing capacity etc. 

— 270 — 

obedient unto Me. 

Sec lion F. 

Hear Me: 






Section Ff. 

1. This is the Lord of the Gods: 

2 . This is the Lord of the Universe : 

3. This is He whom the Winds fear. 

4. This is He, Who having made Voice by His commandment 
is Lord of ail Thingsj King, Ruler and Helper. Hear Me, and 
make ail Spirits subject unto Me : so that every Spirit of the Fir¬ 
mament and of the Ether : upon the r .Earth and under the Earth : 
on dry Land and in the Water: of Whirling Air, and of rushing 
Fire : and every Spell and Scourge of God may be obedient unto 

Section G. Spirit. 

Hear Me :— 

IEOU “Indwelling Sun of Myself” 

PUR “Thou Fire! Thou Sixfold Star initia- 

tor compassed about with Force and 
Fire! ” 

“Indwelling Soûl of Myself” 

(Vide Supra) 

“Sun-lion Serpent, hail! Ail Hail, thou 
Great Wild Beast, thou I AO!” 

“Breaths of my Soûl, breaths of mine 


“Lust of my Soûl, lust of mine Angel!” 
(Vide Supra). 

“Ho for the Sangraal! Ho for the Cup 
of Babalon! Ho for mine Angel 
pouring Himself forth within my 

“The Eye! Satan, my Lord! The Lust 
of the Goat! ” 

“Mine Angel! Mine initiator! Thou 
one with me — the Sixfold Star! ” 

— 271 — 










AD-ON-A-I 1 



“My Lord! My secret self beyond self, 
Hadith, Ail Father! Hail, ON, thou 
Sun, thou Life of Man, thou Fivefold 
Sword of Flame! Thou Goat exalted 
upon Earth in Lust, thou Snake ex- 
tended upon Earth in Life! Spirit 
most hoiy! Seed most Wise! Inno¬ 
cent Babe. Inviolate Maid! Begetter 
of Being! Soûl of ail Soûls! Word 
of ail Words, Corne forth, most 
hidden Light!” 

“Devour thou me!” 

“Thou dost devour Me!” 

ANGELOS TON ThEON “Thou Angel of the Gods!” 

ANLALA “Arise thou in Me, free flowing, Thou 

who art Naught, who art Naught, and 
utter thy Word! ” 

EAI “I also am Naught! I Will Thee! I 

behold Thee! My nothingness!” 

GAIA “Leap up, thou Earth!” 

(This is also an agonising appeal to the 
Earth, the Mother; for at this point 
of the ceremony the Adept should be 
torn from his mortal attachments, and 

I* In Hebrew, ADNI, 65. Fhe Gnostic Initiâtes transliterated it to 
imply their own secret formulae; we follow sa excellent an example. ON 
is an Arcanum of Arcana; its significance is taught, gradually, in the 
O.T.O. Also AD is the paternal formula, Hadit; ON is its complément 
NUIT; the final Yod signifies “mine” etymologically and essentially the 
Mercurial (transmitted) hermaphroditic virginal seed — The Hermit of the 
1 aro The use of the name is therefore to invoke one 5 s own inmost 
secrecy, considered as the resuit of the conjonction of Nuit and Hadit. If 
the second A is included, its import is to afhrm the operation of the Holy 
Ghost and the formulation of the Babe in the Egg, which précédés the 
appearance of the Hermit. 

— 272 — 

die to himself in the orgasm of his 
operation. x ) 

AEPE “Thou Exalted One! It (i.e. the spiri¬ 

tual “semen ? , the Adept’s secret ideas, 
drawn irresistibly from their “Heli” 2 
by the love of his Angel) leaps up; it 
leaps forth! 3 

DIATHARNA “Lo! the out-splashing of the seeds of 

THORON. Immortaiity! ” 

Section Gg. The Attainment. 

1. I am He! the Bornless Spirit! having sight in the feet: 

Strong, and the Immortal Fire! 

2. I am He! the Truth! 

3. I am He! Who hâte that evil should be wrought in the 


4. I am He, that lighteneth and thundereth! 

5. I am He, from whom is the Shower of the Life of Earth! 

6. I am He, whose mouth ever flameth! 

7. I am He, the Begetter and Manifester unto the Light! 

8. I am He, The Grâce of the Worlds! 

9. “The Heart Girt with a Serpent” is my name! 

Section H The 64 Charge to the Spirit”. 

Corne thou forth, and follow me: and make ail Spirits subject 
unto Me so that every Spirit of the Firmament, and of the Ether, 
upon the Earth und under the Earth: on dry Land, or in the 
Water: of Whirling Air or of rushing Fire, and every Spell and 
Scourge of God, may be obedient unto me! 

Section J. The Proclamation of the Beast 666. 


Such are the Words! 

1. A thorough compréhension of Psycho-analysis will contribute notably 
to the proper appréciation of this Ritual. 

2. It is said among men that the word Hell deriveth from the word 
‘helan’, to hele or conceal, in the tongue of the Anglo-Saxons. That is, it is 
the concealed place, which since ail things are in thine own self, is the 
unconscious. Liber CXI (Aleph) cap A ç 

3. But compare the use of the saine word in section C. 

4. See explanation in Point II. 

— 2 73 — 




S®clion A Let the Adeptus Minor be standing in this 

circle on the square of Tiphereth, armed with his 
Wand and Cup; but let him perform the Ritual 
throughout in his Body of Light. He may burn 
the Cakes of Light, or the Incense of Abramelin; 
he may be prepared by Liber CLXXV, the reading 
of Liber LXV, and by the practices of Yoga. He 
may invoke HADIT by a wine and strange drugs 5 ’ 
if he so will. 1 He préparés the circle by the usual 
formulæ of Banishing and Consécration, etc. 

He recites Section A as a rehearsal before His 
Holy Guardian Angel of the attributes of that 
Angel. Each phrase must be realized with full 
concentration of force, so as to make Samadhi as 
perfectly as possible upon the truth proclaimed. 

Line i He identifies his Angel with the Ain Soph, and 

the Kether thereof; one formulation of Hadit in 
the boundless Body of Nuith. 

Lines 2, 3, 4 He asserts that His Angel has created (for the 

purpose of self-realisation through projection in 
conditioned Form) three pairs of opposites: (a) 
The Fixed and the Volatile; (b) The Unmani- 
fested and the Manifest; and (c) the IJnmoved 
and the Moved. Otherwise, the Négative and the 
Positive in respect of Matter, Mind and Motion. 

Line 5 He acclaims his Angel as “Himself Made 

Perfect”; adding that this Individuality is inscrut- 
able and inviolable. In the Néophyte Ritual of 

1. Any such formula should be used only when the adept has full 
knowledge based on experîence of the management of such matters. 

— 274 — 

Line 6 

Line 7 

Line 8 

G.\ D.*. (as it is printed in Equinox I, II, for 
the old aeon) the Hierophant is the perfected 
Osiris, who brings the candidate, the natural 
Osiris, to identity with himself. But in the new 
Aeon the Hierophant is Horus (Liber CCXX, I 
49) therefore the Candidate will be Horus too. 
What then is the formula of the initiation of 
Horus ? It will no longer be that of the Man, 
through Death. It will be the natural growth of 
the Child. His expériences will no more be 
regarded as catastrophic. Their hieroglyph is the 
Pool: the innocent and impotent Harpocrates 
Babe becomes the Horus Adult by obtaining the 
Wand. “Der reine Thor” seizes the Sacred 
Lance. Bacchus becomes Pan. The Holy Guar¬ 
dian Angel is the Unconscious Créature Self — the 
Spiritual Phallus. His knowledge and Conversa¬ 
tion contributes occult puberty. It is therefore 
advisable to replace the name Asar Un-nefer by 
that of Ra-Hoor-Khuit at the outset, and by that 
of one’s own Holy Guardian Angel when it has 
been communicated. 

He hails Him as BESZ, the Matter that destroys 
and devours Godhead, for the purpose of the 
Incarnation of any God. 

He hails Him as APOPHRASZ, the Motion 
that destroys and devours Godhead, for the pur¬ 
pose of the Incarnation of any God. The combined 
action of these two DEVILS is to allow the God 
upon whom they prey to enter into enjoyment of 
existence through the Sacrament of dividual 
“Life” (Bread — the flesh of BESZ) and “Love” 
(Wine — the blood or venom of APOPHRASZ). 

He acclaims His Angel as having “eaten of the 
Fruit of the Tree of Knowledge of Good and 
Evil”; otherwise, having become wise (in the 

275 — 

Line 9 

Line 10 

Line 11 

Section Aa. 
Line 1 

Dyad, Chokmah) to apprehend the formula of 
Equilibrium which is now His own, being able to 
apply Himself accurately to His self-appointed 

He acclaims His Angel as having laid down the 
Law of Love as the Magical formula of the 
Universe, that He may résolve the phénoménal 
again into its noumenal phase by uniting any 

two opposites in ecstasic passion. 

He acclaims His Angel as having appointed that 
this formula of Love should effect not only the 
dissolution of the separateness of the Lovers into 
His own impersonal Godhead, but their co-ordina¬ 
tion in a “Child” quintessentializea from its 
parents to constitute a higher order of Being than 
theirs, so that each génération is an alchemical 
progress towards perfection in the direction of 
successive complexities. As Line 9 asserts Invoiu- 
tion, Line 10 asserts Evolution. 

He acclaims His Angel as having devised this 
method of self-realization ; the object of Incarna¬ 
tion is to obtain its reactions to its relations with 
other incarnated Beings and to observe theirs with 
each other. 

The Adept asserts his right to enter into 
conscious communication with His Angel, on the 
ground that that Angel has Himself taught him 
the Secret Magick by which he may make the 
proper link. “Mosheh” is M H, the formation, in 
Jechidah, Chiah, Neschamah, Ruach, — the Sephi- 
roth from Kether to Yesod — since 45 is L 1-9 
while Sh, 300, is L 1-24, which superadds to these 
Nine an extra Fifteen numbers. (See in Liber D 

276 — 

Line 2 

Line 3 

Section B 

the meanings and correspondences of 9, 15, 24, 45, 
300, 345 -) 

45 is moreover A D M, man. “Mosheh” is thus 
the name cf man as a God-concealing Form. But 
in the Ritual let the Adept replace this “Mosheh” 
by his own motto as Adeptus Minor. For “Ish- 
rael” let him prefer his own Magical Race, 
according to the obligations of his Oaths to Our 
Holy Order! (The Beast 666 Himself used 
“Ankh-f-n-khonsu” and a Khem” in this section.) 

The Adept reminds his Angel that He has 
created That One Substance of which Hermes hath 
written in the Table of Emerald, whose virtue is 
to unité in itself ail opposite modes of Being, 
thereby to serve as a Talisman charged with the 
Spiritual Energy of Existence, an Elixir or Stone 
composed of the physical basis of Life. This 
Commémoration is placed between the two Per¬ 
sonal appeals to the Angel, as if to claim privilège 
to partake of this Eucharist which createth, sus- 
taineth and redeemeth ail things. 

He now asserts that he is himself the “Angel” 
or messenger of his Angel 5 that is, that he is a 
mind and body whose office is to receive and 
transmit the Word of his Angel. He hails his 
Angel not only as “un-nefer” the Perfection of 
“Asar” himself as a man, but as Ptah-Apophrasz- 
Ra, the identity (Hadit) wrapped in the Dragon 
(Nuith) and thereby manifested as a Sun (Ra- 
Hoor-Khuit). The “Egg” (or Heart) “girt with 
a Serpent” is a cognate symbole the idea is thus 
expressed later in the ritual. (See Liber LXV. 
which expands this to the uttermost.) 

The Adept passes from contemplation to action 
in the sections now following B to Gg. He is tô 
travel astrally around the circle, making the appro- 
priate pentagrams, sigils, and signs. His direction 

— 277 — 

is widdershins. He thus makes three curves, 
each covering three-fourths of the circle. He 
should give the sign of the Enterer on passing the 
Kiblah, or Direction of Boleskine. This picks 
up the Force naturally radiating from that point 1 
and projects it in the direction of the path of the 
Magician. The sigils are those given in the 
Equinox Vol. I, No. 7, Plate X outside the square 5 
the signs those shewn in Vol. I, No. 2, Plate “The 
Signs of the Grades”. In these invocations he 
should expand his girth and his stature to the 
utmost 2 , assuming the form and the consciousness 
of the Elemental God of the quarter. After this, 
he begins to vibrate the “Barbarous Names” of the 
Ri tuai. 

Now let him not only fill his whole being to 
the uttermost with the force of the Names; but 
let him formulate his Will, understood thoroughly 
as the dynamic aspect of his Creative Self, in an 
appearance symbolically apt, I say not in the form 
of a Ray of Light, of a Fiery Sword, or of aught 
save that bodily Vehicle of the Holy Ghost which 
is sacred to BAPHOMET, by its virtue that con- 
cealeth the Lion and the Serpent that His Image 
may appear adorably upon the Earth for ever. 

Let then the Adept extend his Will beyond the 
Circle in this imagined Shape and let it radiate 
with the Light proper to the Elément invoked, and 
let each Word issue along the Shaft with passionate 
impulse, as if its voice gave command thereto that 
it should thrust itself leapingly fcrward. Let also 
each Word accumulate authority, so that the Head 
of the Shaft may plunge twice as far for the 
Second Word as for the First, and Four Times for 

1. Tkis is an assumption based on Liber Legis II, 78 and III, 34. 

2. Having expérience of success in the practices of Liber 536, Saxeot/o- 


the Third as the Second, and thus to the end. 
Moreover, let the Adept fling forth his whole 
consciousness thither. Then at the final Word, let 
him bring rushing back his Will within himself, 
steadily streaming, and let him offer himself to its 
point, as Artémis to PAN, that this perfectly pure 
concentration of the Elément purge him tho- 
roughly, and possess him with its passion. 

In this Sacrament being wholly at one with that 
Elément, let the Adept utter the Charge “Hear 
me, and make”, etc. with strong sense that this 
unity with that quarter of the Universe confers 
upon him the fullest freedom and privilège 
appurtenant thereto. 

Let the Adept take note of the wording of the 
Charge. The “Firmament” is the Ruach, the 
“mental plane” ; it is the realm of Shu, or Zeus, 
where revolves the Wheel of the Gunas, the 
Three forms 1 of Being. The Aethyr is the 

I* They correspond to the Sulphur, Mercury, and Sait of Alchemy; to 
Sattvas, Rajas, and Tamas in the Hindu System; and are rather modes of 
action than actual qualities even when conceived as latent. They are the 
apparatus of communication between the planes; as such, they are 
conventions. There is no absolute validity in any means of mental 
appréhension; but unless we make these spirits of the Firmament subject 
unto us by establishing right relation (within the possible limits) with the 
Universe, we shall fall into error when we develop our new instrument of 
direct understanding. It is vital that the Adept should train his inteilectual 
faculties to tell him the truth, in the measure of their capacity. To despise 
the mind on account of its limitations is the most disastrous blunder; it is 
the common cause of the calamities which strew so many shores with the 
wreckage of the Mystic Armada. Bigotry, Arrogance, Éewilderment, ail 
fcrms of mental and moral disorder, so often observed in people of great 
spiritual attainment, hâve brought the Path ’tself into discrédit; almost ail 
such catastrophes are due to trying to build the Temple of the Spirit 
without proper attention to the mental laws of structure and the physical 
necessities of foundation. The mind must be brought to its utmost pitch 
of perfection, but according to its own internai properties; one cannot feed 
a microscope on mutton chops. It must be regarded as a mechanical 

— 279 — 

“akasha”, the “Spirit”, the Aethyr or physics, which 
is the framework on which ail forms are founded; 
it receives, records and transmits ail impulses 
without itself suffering mutation thereby. The 
“Earth” is the sphere wherein the operation of 
these “fundamental” and aethvric forces appears to 
perception. “Under the Earth” is the World of 
those phenomena which inform those perceived 
projections, and détermine their particular char- 
acter. “Dry land” is the place of dead “material 
things”, dry (i.e. unknowable) because unable to 
act on our minds. “Water” is the vehicle whereby 
we feel such things; “air” their menstruum 
wherein these feelings are mentally apprehended. 
It is called “whirling” because of the instability of 
thought, and the fatuity of reason, on which we 
are yet dépendent for what we call “life”, “Rush- 
ing Fire” is the world in which wandering thought 
burns up to swift-darting Will. These four stages 
explain how the non-Ego is transmuted intc the 

instrument of knowledge, independent of the personality of its possessor. 
One must treat it exactly as one treats one’s electroscope or one’s eyes; one 
influence of one’s wishes. A physician calls in a colleague to attend to his 
own family, knowing that personal anxiety may dérangé his judgment. A 
microscopist who trusts his eyes when his pet theory is at stake may falsify 
the facts, and find too late that he has made a fool of himself. 

In the case of initiation itself, history is scarred with the wounds inflicted 
by this Dagger. It reminds us constantly of the danger of relying upon 
the intellectual faculties. A judge must know the law in every point, and 
be detached from personal préjudices, and incorruptible, or iniquity will 
triumph. Dogma, with persécution, delusion, paralysis of progress, and 
many another evil, as its satraps, has always estabîished a tyranny when 
Genius has proclaimed it. Islam making a bonfire of written Wisdom, 
and Haerkel forging biological evidence; physicists ignorant of radioactivity 
disputing the conclusions of geology, and theologians impatient of truth 
struggling against the tide of thought; ail such must perish at the hands of 
their own error in making their minds, internally defective or externally 
deflected, the measure of the Universe. 

— 280 — 

Ego. A <: Spell” of God is any form of conscious- 
ness, and a “Scourge” any form of action. 

The Charge, as a whole, demands for the Adept 
the control of every detail of the Universe which 
His Angel has created as a means of manifesting 
Himself to Himself. It covers command of the 
primary projection of the Possible in individuality, 
in the antithetical artifice which is the device 
of Mind, and in a balanced triplicity of modes or 
States of being whose combinations constitute the 
characteristics of Cosmos. It includes also a 
standard of structure, a rigidity to make reference 
possible. Upon these foundations of condition 
which are not things in themselves, but the canon 
to which things conform, is builded the Temple of 
Being, whose materials are themselves perfectly 
mysterious, inscrutable as the Soûl, and like the 
Soûl imagining themselves by symbols which we 
may feel, perceive, and adapt to our use without 
ever knowing the whole Truth about them. The 
Adept sums up ail these items by claiming authority 
over every form of expression possible to Exis¬ 
tence, whether it be a “spell” (idea) or a “scourge” 
(act) of “God”, that is, of himself. The Adept 
must accept every “spirit”, every “spell”, every 
“scourge”, as part of his environment, and make 
them ail “subject to” himself ; that is, consider 
them as contributory causes of himself. They hâve 
made him what he is. They correspond exactly 
to his own faculties. They are ail — ultimately 
— of equal importance. The fact that he is what 
he is proves that each item is equilibrated. The 
impact of each new impression affects the entire 
System in due measure. He must thereiore realize 
that every event is subject to him. It occurs 
because he had need of it. Iron rusts because the 
molécules demand oxygen for the satisfaction ©f 

— 281 — 

Section C. 

Section D. 

Section E. 

their tendencies. They do not crave hydrogen; 
therefore combination with that gas is an event 
which does not happen. Ail expériences contribute 
to make us complété in ourselves. We feel our- 
selves subject to them so long as we fail to 
recognise this; when we do, we perceive that they 
are subject to us. And whenever we strive to 
évadé an expérience, whatever it may be, we 
thereby do wrong to ourselves. We thwart our 
own tendencies. To live is to change; and to 
oppose change is to revoit against the law which 
we hâve enacted to govern our lives. To resent 
destiny is thus to abdicate our sovereignty, and to 
invoke death. Indeed, we hâve decreed the doom 
of death for every breach of the law of life. And 
every failure to incorporate any impression starves 
the particular faculty which stood in need of it. 

This Section B invokes Air in the East, with a 
shaft of golden glory. 

The adept now invokes Fire in the South; flamc 
red are the rays that burst from his Verendum. 

He invokes Water in the West, his Wand 
billowing forth blue radiance. 

He goes to the North to invoke Earth; flowers 
of green flame flash from his weapon. As practice 
makes the Adept perfect in this Work, it becomes 
automatic to attach ail these complicated ideas and 
intentions to their correlated words and acts. When 
this is attained he may go deeper into the formula 
by amplifying its correspondences. Thus, he may 
invoke water in the manner of water, extending 

— 282 — 

Section F. 

Section Ff. 

his will with majestic and irrésistible motion, 
mindful of its impulse gravitation, yet with a suave 
and tranquil appearance of weakness. Again, he 
may apply the formula of water to its peculiar pur- 
pose as it surges back into his sphere, using it with 
conscious skill for the cleansing and calming of the 
réceptive and emotional éléments in his character, 
and for the solution or sweeping away of those 
tangled weeds of préjudice which hamper him 
from freedom to act as he will. Similar applica¬ 
tions of the remaining invocations will occur to the 
Adept who is ready to use them. 

The Adept now returns to the Tiphereth square 
of his Tau, and invokes Spirit, facing toward 
Boleskine, by the active Pentagrams, the sigil 
called the Mark of the Beast, and the Signs of 
L.V.X. (See plate as before). He then vibrâtes 
the Names extending his will in the same way as 
before, but vertically upward. At the same time he 
expands the Source of that Will — the secret 
symbol of Self — both about him and below, as 
if to affirm that Self, duplex as is its form, 
reluctant to acquiesce in its failure to coincide with 
the Sphere of Nuith. Let him now imagine, at the 
last Word, that the Head of his will, where his 
consciousness is fixed, opens its fissure (the Brah- 
marandra-Cakkra, at the junction of the cranial 
sutures) and exudes a drop of clear crystalline dew, 
and that this pearl is his Soûl, a virgin offering 
to his Angel, pressed forth from his being by the 
intensity of his Aspiration. 

With these words the Adept does not withdraw 
his will within him as in the previous Sections. 
He thinks of them as a reflection of Truth on the 


Line i. 
Line 2. 
Line 3. 
Line 4. 

Section G. 

surface of the dew, where his Soûl hides trembling. 
He takes them to be the first formulation in his 
consciousness of the nature of His Holy Guardian 

The “Gods” include ail the conscious éléments 
of his nature. 

The “Universe” includes ail possible phenomena 
of which he can be aware. 

The “Winds” are his thoughts, which hâve 
prevented him from attaining to his Angel. 

His Angel has made “Voice”, the magical 
weapon which produces “Words”, and these words 
hâve been the wisdom by which He hath created 
ail things. The “Voice” is necessary as the link 
between the Adept and his Angel. The Angel is 
“King”, the One who “can”, the “source of author- 
ity and the fount of honour”; also the King (or 
King’s Son) who delivers the Enchanted Princess, 
and makes her his Queen. He is “Ruler”, the 
“unconscious Will”; to be thwarted no more by 
the ignorant and capricious false will of the cons¬ 
cious man. And He is “Helper”, the author of 
the infallible impulse that sends the Soûl sweeping 
along the skies on its proper path with such 
impetus that the attraction of alien. orbs is no 
longer sufficient to swerve it. The “Hear me” 
clause is now uttered by the normal human 
consciousness, withdrawn to the physical bodyj the 
Adept must deliberately abandon his attainment, 
because it is not yet his whole being which burns up 
before the Beloved. 

The Adept, though withdrawn, shall hâve 
maintained the Extension of his Symbol. He now 
repeat the signs as before, save that he makes the 
Passive Invoking Pentagram of Spirit. He con- 


centrâtes his consciousness within his Twin-Symbol 
of Self, and endeavours to send it to sleep. But if 
the operation be performed properly, his Angel 
shall hâve accepted the offering of Dew, and seized 
with fervour upon the extended symbol of Will 
towards Himself. This then shall He shake 
vehementlv with vibrations of love reverberating 
with the Words of the Section. Even in the 
physical ears of the adept there shall resound an 
écho thereof, yet he shall not be able to describe 
it. It shall seem both louder than thunder, and 
softer than the whisper of the night-wind. It shall 
at once be inarticulate, and mean more than he 
hath ever heard. 

Now let him strive with ail the strength of his 
Soûl to withstand the Will of his Angel, con- 
cealing himself in the closest cell of the citadel of 
consciousness. Let him consecrate himself to resist 
the assault of the Voice and the Vibration until his 
consciousness faint away into Nothing. For if 
there abide unabsorbed even one single atom of 
the false Ego, that atom should stain the virginity 
of the True Self and profane the Oath; then that 
atom should be so inflamed by the approach of 
the Angel that it should overwhelm the rest of the 
mind, tyrannize over it, and become an insane 
despot to the total ruin of the realm. 

But, ail being dead to sense, who then is able to 
strive against the Angel ? He shall intensify the 
stress of His Spirit so that His loyal légions of 
Lion-Serpents leap from the ambush, awakening 
the adept to witness their Will and sweep him with 
them in their enthusiasm, so that he consciously 
partakes their purpose, and sees in its simplicity 
the solution of ail his perplexities. Thus then 
shall the Adept be aware that he is being swept 
away through the column of his Will Symbol, 

- 285 

and that His Angel is indeed himself, with inti- 
macy so intense as to become identity, and that not 
in a single Ego, but in every unconscious element 
that shares in that manifold uprush. 

This rapture is accompanied by a tempest of 
brilliant light, almost always, and also in many 
cases by an outburst of sound, stupendous and 
sublime in ail cases, though its character may vary 
within wide limits. 1 

The spate of stars shoots from the head of the 
Will-Symbol, and is scattered over the sky in glit- 
tering galaxies. This dispersion destroys the con¬ 
centration of the adept, whose mind cannot master 
such multiplicity of majesty; as a rule, he simply 
sinks stunned into normality, to recall nothing of 
his expérience but a vague though vivid impression 
of complété release and ineffable rapture. Répéti¬ 
tion fortifies him to réalisé the nature of his attain* 
ment 5 and his Angel, the link once made, 
frequents him, and trains him subtly to be sensitive 
to his Holy presence, and persuasion. But it may 
occur, especially after repeated success, that the 
Adept is not flung back into his mortality by the 
explosion of the Star-spate, but identified with one 
particular “Lion-Serpent”, continuing conscious 
thereof until it finds its proper place in Space, when 
its secret self flowers forth as a truth, which the 
Adept may then take back to earth with him. 

This is but a side issue. The main purpose of the 
Ritual is to establish the relation of the sub- 
conscious self with the Angel in such a way that the 
Adept is aware that his Angel is the Unity which 
expresses the sum of the Eléments of that Self, 
that his normal consciousness contains alien enemies 

I. These phenomena are not wholly subjective; they may be perceived, 
though often under other forms, by even the ordinary man. 

— 286 — 

introduced by the accidents of environment, and 
that his Knowledge and Conversation of His Holy 
Guardian Angel destroys ail doubts and delusions, 
confers ail blessings, teaches ail truth, and containa 
ail delights. But it is important that the Adept 
should not rest in mere inexpressible realization of 
his rapture, but rouse himself to make the relation 
submit to analysis, to render it in rational terms, 
and thereby enlighten his mind and heart in a 
sense as superior to fanatical enthusiasm as 
Beethoven’s music is to West African war-drums. 

Section Gg. The adept should hâve realised that his Act 

of Union with the angel implies (i) the death of 
his old mind save in so far as his unconscious 
éléments preserve its memory when they absorb 
it, and (2) the death of his unconscious elementa 
themselves. But their death is rather a going 
forth to renew their life through love. He then, 
by conscious compréhension of them separatefy and 
together, becomes the “Angel” of his Angel, as 
Hermes is the Word of Zeus, whose own voice is 
Thunder. Thus in this section the adept utters 
articulately so far as words may, what his Angel 
is to Himself. He says this, with his Scin-Laeca 
wholly withdrawn into his physical body, con- 
straining His Angel to indwell his heart. 

Line 1. “I am He” asserts the destruction of the sense 

of separateness between self and Self. It affirms 
existence, but of the third person only. “The 
Bornless Spirit” is free of ail space, “having sight 
in the feet”, that they may choose their own path. 
“Strong” is G B R, the Magician escorted by the 
Sun and the Moon (See Liber D and Liber 777) 
The “Immortal Fire” is the Creative Self ; imper- 
sonal energy cannot perish, no matter what forms 
it assumes. Combustion is Love. 

- 287 — 

Line 2 . 

Lines 3. 

Lme 4. 
Line 5. 

Lme 6. 

Line 7. 

Lme 8. 

“Truth” is the necessary relation of any two 
things; therefore, although it implies duality, it 
enables us to conceive of two things as being one 
thing such that it demands to be defined by com- 
plementals. Thus, an hyperbola is a simple idea, 
but its construction exacts two curves. 

The Angel, as the adept knows him, is a being 
Tiphereth, which obscures Kether. The Adept is 
not officially aware of the higher Sephiroth. He 
cannot perceive, like the Xpsissimus, that ail things 
soever are equally illusion and equally Absolute. 
He is in Tiphereth, whose office is Rédemption, 
and he déplorés the events which hâve caused the 
apparent Sorrow from which he has just escaped. 
He is also aware, even in the height of his ecstasy, 
of the limits and defects of his Attainment. 

This refers to the phenomena which accompany 
his Attainment. 

This means the récognition of the Angel as the 
True Self of his subconscious self, the hidden Life 
of his physical life. 

The Adept réalisés every breath, everv word of 
his Angel as charged with Creative fire. Tiphereth 
is the Sun, and the Angel is the spiritual Sun of 
the Soûl of the Adept. 

Here is summed the entire process of bringing 
the conditioned Universe to knowledge of itself 
through the formula of génération 1 ; a soûl 
implants itself in sense-hoodwinked body and 
reason-fettered mind, makes them aware of their 
Inmate, and thus to partake of its own conscious- 
ness of the Light. 

“Grâce” has here its proper sense of “Pleasant- 

I. That is, Yod Hé realizing Themselves, Will and Undcrstanding, m 
the twias Vau Hé, Mind and Body. 

288 — 

ness”. The existence of the Angel is the justifica¬ 
tion of the device of création. 1 

Line 9. This line must be studied in the light of 

Liber LXV (Equinox XL p. 65). 

Section H, This récapitulation demands the going forth 

together of the Adept and his Angel a to do their 
pleasure on the Earth among the living.” 

Section J. The Beast 666 having devised the présent 

method of using this Ritual, having proved it by 
his own practice to be of infallible puissance when 
properly performed, and now having written it 
down for the World, it shall be an ornament for 
the Adept who adopts it to cry Hail to His name 
at the end of his work. This shall moreover 
encourage him in Magick, to recall that indeed 
there was One who attained by its use to the 
Knowledge and Conversation of His Holy 
Guardian Angel, the which forsook him no more, 
but made Him a Magus, the Word of the Aeon 
of Horus ! 

For know this, that the Name IAF in its most 
secret and mighty sense declareth the Formula of 
the Magick of the BEAST whereby he wrought 
many wonders. And because he doth will that the 
whole world shall attain to this Art, He now 
hideth it herein so that the worthy may win to Elis 

Let I and F face ail j 2 yet ward their A from 
attack. The Hermit to himself, the Fool to foes, 

1. But see also the general solution of the Riddle of Existence in the 
Book of the Law and its Comment — Part IV of Book 4. 

2. If we adopt the new orthography VIAOV (Book 4 Part III Chap. 
V.) we must read “The Sun-6-the Son” etc. for “ail”; and elaborate this 
interprétation here given in other ways, accordingly. Thus O (or F) will 
nat be “The Fifteen by function” instead of “Five” etc., and “in act free, 
firm, aspiring, ecstatic”, rather than “gentle” etc. as in the présent text. 

— 289 — 

The Hierophant to friends, Nine b y nature, 
Naught by attainment, Five by fonction. In 
speech swift, subtle and secret j in thought créative, 
unbiassed, unboundedj in act gentle, patient and 
persistent. Hermes to hear, Dionysus to touch, 
Pan to behold. 

A Virgin, a Babe, and a Beast! 

A Liar, an Idiot, and a Master of Men! 

A kiss, a guffaw, and a bellow; he that hath 
ears to hear, let him hear! 

Take ten that be one, and one that is one in 
three, to conceal them in six! 

Thy wand to al] Cups, and thy Disk to ail 
Swords, but betray not thine Egg! 

Moreover also is IAF verily 666 by virtue of 
Number; and this is a Mystery of Mysteries; Who 
knoweth it, he is adept of adepts, and Mighty 
among Magicians! 

Now this word SAB AF, being by number 
Three score and Ten, 1 is a name of Ayin, the Eye, 
and the Devil our Lord, and the Goat of Mendes. 
He is the Lord of the Sabbath of the Adepts, and 
is Satan, therefore also the Sun, whose number of 
Magick is 666, the seal of His servant the BEAST. 

But again SA is 61, AIN, the Naught of Nuith; 
BA means go, for HADIT ; and F is their Son the 
Sun who is Ra — Hoor — Khuit. 

So then let the Adept set his sigil upon ail the 
words he hath writ in the Book of the Works of 
his WilL 

i. There is an alternative spelling TzBA — F where the Root, “an 
Host ,> , has the value of 93. The Practicus should revive this Ritual 
throughout in the Light of his personal researches in the Qabalah, and thus 
make it his own peculiar property. The spelling here suggested implies that 
he who utters the Word affirms his allegiance to the symbols 93 and 6; 
that he is a warrior in the army of Will and of the Sun. 93 is also the 
number of AIWAZ and 6 of The Beast. 


And let him then end ail, saying, Such are the 
Words ! 1 For b y this he maketh proclamation 
before ail them that be about his Circle that these 
Words are true and puissant, binding what he 
would bind, and loosing what he would loose. 

Let the Adept perform this Ritual aright, per- 
fect in every part thereof, once daily for one moon, 
then twice, at dawn and dusk, for two moons, next, 
thrice, noon added, for three moons, afterwards, 
midnight making up his course, for four moons 
four times every day. Then let the Eleventh 
Moon be consecrated wholly to this Work; let him 
be instant in continuai ardour, dismissing ail but 
his sheer needs to eat and sleep. 2 For know that 
the true Formula 3 whose virtue sufficed the Beast 
in this Attainment, was thus : 


So may ail men corne at last to the Knowledge 
and Conversation of the Holy Guardian Angel : 
thus sayeth the Beast, and prayeth His own Angel 
that this book be as a burning Lamp, and as a 
living Spring, for Light and Life to them that 
read therein. 


!• The consonants of LOGOS, “Word”, add (Hebrew values,) to 93. 
And EIIH, “Words”, (whence “Epie”) has also that value: EIAE TA 
EUH might be the phrase here intended: its number is 418. This would 
then assert the accomplishment of the Great Work; this is the natural 
conclusion of the Ritual. Cf. CCXX.III. 75. 

2. These needs are modified during the process of Initiation both as 
to quantity and quality. One should not become anxious about one’s 
physical or mental health on a priori grounds, but pay attention only to 
indubitable symptoms of distress should such arise. 

3. See Note page following. 

4. See Equinox I, VIII, 22. 

291 — 

3- (Note to page 291). 

The Oracles of Zoroaster utter this : 

“And when, by often invoking, ail the phantasms are vanished, thou shalt 
see that Holy and Formless Fire, that Fire which darts and flashes through 
ail the Depths of the Universe; hear thou the Voice of the P'ire! 

“A similar Fire flashingly extending through the rushings of Air, or a 
Fire formless whence cometh the Image of a voice, or even a flashing Light 
abounding, revolving, whirling forth, crying aloud. Also there is the 
vision of the fire-flashing Courser of Light, or also a Child, borne aloft on 
the shoulders of the Celestial Steed, fïery, or clothed with gold, or naked, 
or shooting with the bow shafts or light, and standing on the shoulders of 
the horse, then if thy méditation prolongeth ’tself, thou shalt unité ail these 
symbols into the Form of a Lion.” 

This passage — combined with several others — is paraphased in poetry 
by Aleister Crowley in his “Tannhauser”. 

“And when, invoking o]ten> thou shalt see 
That formless Fire; when ail the earth is shaken, 

The stars abide not, and the moon is gone, 

Ail Time crushed back into Eternity, 

The Universe by earthquake overtaken; 

Light is not, and the thunders roll, 

The World is done: 

When in the darkness Chaos rolls again 
In the excited brain: 

Then, O then call not to thy view that visible 
Image of Nature; fatal is her name! 

It fitteth not thy Body to behold 
That living light of Hell, 

The unluminous, dead flame, 

Until that body from the crucible 
Hath passed, pure gold! 

For, from the confines of material space, 

The twilight-moving place, 

The gates of matter, and the dark threshold, 

Before the faces of the Things that dwell 
In the Abodes of Night, 

Spring into sight 

Démons, dog-faced, that show no mortal sign 
Of Truth, but desecrate the Light Divine, 

Seducing from the sacred mysteries. 

But, after ail these Folk of Fear are driven 
Before the avenging levin 
That rives the opening skies, 

Behold that Formless and that Holy Flame 

— 292 — 

That hath no name; 

The Fire that darts and flashes, writhes and creeps 
Snake-wise in royal robe 

Wound round that vanished glory of the globe, 
Unto that sky beyond the starry deeps, 

Beyond the Toils of Time, — then formulate 
In thine own mind, luminous, concentrate, 

The Lion of the Light, a child that stands 
On the vast shoulders of the Steed of God: 

Or winged, or shooting flying shafts, or shod 
With the flame-sandals. 

Then, lift up thine hands! 
Centre thee in thine heart one scarlet thought 
Limpid with brilliance of the Light above! 

Draw into naught 

Ail life, death, hatred, love: 

Ail self concentred in the sole desire — 

Hear thou the Voice of Fire!” 

~ 293 — 




The Adept who has mastered this Ritual, successfully realising 
the full import of this controlled rapture, ought not to allow his 
mind to loosen its grip on the astral imagery of the Star-spate, 
Will-Symbol, or Soul-symbol, or even to forget its duty to the 
body and the sensible surroundings. Nor should he omit to keep 
his Body of Light in close touch with the phenonema of its own 
plane, so that its privy consciousness may fulfil its proper functions 
of protecting his scattered ideas from obsession. 

But he should hâve acquired, by previous practice, the faculty 
of. detaching these éléments of his consciousness from their 
articulate centre, so that they become (temporarily) independent 
responsible units, capable of receiving communications from head- 
quarters at will, but perfectly able (i) to take care of themselves 
without troubling their chief, and (2) to report to him at the 
proper time. In a figure, they must be like subordinate officers, 
expected to display self-reliance, initiative, and integrity in the 
execution of the Orders of the Day. 

The Adept should therefore be able to rely on these individual 
minds of his to control their own conditions without interférence 
from himself for the time required, and to recall them in due 
course, receiving an accurate report of their adventures. 

This being so, the Adept will be free to concentrate his deepest 
self, that part of him which unconsciously orders his true Will, 
upon the realization of his Holy Guardian Angel. The absence 
of his bodily, mental and astral consciousness is indeed cardinal to 
success, for it is their usurpation of his attention which has made 
him deaf to his Soûl, and his préoccupation with their affairs that 
has prevented him from perceiving that Soûl. 

— 294 — 

The effect of the Ritual has been 

(a) to keep them so busy with their own work that they cease to 
distract him; 

(b) to separate them so completely that his soûl is stripped of its 
sheaths ; 

(c) to arouse in him an enthusiasm so intense as to intoxicate 
and anaesthetize him, that he may not feel and resent the agony 
of this spiritual vivisection, just as bashful lovers get drunk on the 
wedding night, in order to brazen out the intensity of shame which 
so mysteriously coexists with their desire ; 

(d) to concentrate the necessary spiritual forces from every 
element, and fling them simultaneously into the aspiration towards 
the Holy Guardian Angel ; and 

(e) to attract the Angel by the vibration of the magical voice 
which invokes Him. 

The method of the Ritual is thus manifold. 

There is firstly an analysis of the Adept, which enables him to 
calculate his course of action. He can décidé what must be 
banished, what purified, what concentrated. He can then con¬ 
centrate his will upon its one essential element, over-coming its 
résistance — which is automatic, like a physiological reflex — by 
destroying inhibitions through his ego-overwhelming enthusiasm. 1 
The other half of the work needs no such complex effort ; for 
his Angel is simple and unperplexed, ready at ail times to respond 
to rightly ordered approach. 

I. A high degree of initiation is required. This means that the process 
of analysis must hâve been carried out very thoroughly. The Adept must 
hâve become aware of his deepest impulses, and understood their true 
significance. The “résistance” here mentioned is automatic; it increases 
indefinitely against direct pressure. It is useless to try to force oneself in 
these matters; the uninitiated Aspirant, however eager he may be, is sure 
to fail. One must know how to deal with each internai idea as it arises. 

It is impossible to overcome one’s inhibitions by conscious effort; their 
existence justifies them. God is on their side, as on that of the victim in 
Browning’s înstans Tyrannus . A man cannot compel himself to love, 
however much he may want to, on various rational grounds. But on the 
other hand, when the true impulse cornes, it overwhelms ail its critics; they 
are pow r erless either to make or break a genius; it can only testify to the 
fact that it has met its master. 

295 — 

But the results of the Ritual are too various to permit of rigid 
description. One may say that, presuming the union to be perfect, 
the Adept need not retain any memory soever of what has occurred. 
He may be merely aware of a gap in his conscious life, and judge 
of its contents by observing that his nature has been subtly trans- 
figured. Such an expérience might indeed be the proof of perfection. 

If the Adept is to be any wise conscious of his Angel it must be 
that some part of his mind is prepared to réalisé the rapture, and 
to express it to itself in one way or another. This involves the 
perfection of that part, its freedom from préjudice and the limita¬ 
tions of rationality so-called. For instance: one could not receive 
the illumination as to the nature of life which the doctrine of 
évolution should shed, if one is passionately persuaded that 
humanity is essentially not animal, or convinced that causality is 
répugnant to reason. The Adept must be ready for the utter 
destruction of his point of view on any subject, and even that of his 
innate conception of the forms and laws of thought. 1 Thus he may 
find that his Angel consider his “business” or his “love” to be 
absurd trifles; also that human ideas of “time” are invalid, and 
human “laws” of logic applicable only to the relations bctween 

Now the Angel will make contact with the Adept at any point 
that is sensitive to His influence. Such a point will naturally be 
one that is salient in the Adept’s character, and also one that is, in 
the proper sense of the Word, pure 2 . 

Thus an artist, attuned to appreciate plastic beauty is likely to 

1. Of course, even false tenets and modes of the mind are in one sense 
true. It is only their appearance which alters. Copernicus did not destroy 
the facts of nature, or change the instruments of observation. He merely 
effected a radical simplification of science. Error is really a “fooFs knot”. 
Moreover, the very tendency responsible for the entanglement is one of 
the necessary éléments of the situation. Nothing is “wrong” in the end; 
and one cannot reach the “right” point of view without the aid of one’s 
particular “wrong” point. If we reject or alter the négative of a 
photograph we shall not get a perfect positive. 

2 . This means, free from ideas, however excellent in themselves, which 
are foreign to it. For instance, literary interest has no proper place in a 

— 296 — 

receive a visual impression of his Angel in a physical form which is 
sublimely quintessential of his idéal. A musician may be rapt away 
by majestic mélodies such as he never hoped to hear. A philosopher 
may attain appréhension of tremendous truths, the solution of 
problems that had baffled him ail his life. 

Conformably with this doctrine, we read of illuminations 
experienced by simple-minded men, such as a workman who “saw 
God” and likened Him to “a quantity of little pears”. Again, we 
know that ecstasy, impinging upon unbalanced minds, inflames the 
idolised idea, and produces fanatical faith fierce even to frenzy, 
with intolérance and insanely disordered energy which is yet so 
powerful as to effect the destinies of empires. 

But the phenomena of the Knowledge and Conversation of the 
Holy Guardian Angel are a side issue ; the essence of the Union 
is the intimacy. Their intimacy (or rather identity) is independent 
of ail partial forms of expression ; at its best it is therefore as 
inarticulate as Love. 

The intensity of the consummation will more probably compel 
a sob or a cry, some natural physical gesture of animal sympathy 
with the spiritual spasm. This is to be criticised as incomplète self- 
control. Silence is nobler. 

In any case the Adept must be in communion with his Angel, 
so that his Soûl is suffused with sublimity, whether intelligible or 
not in ternis of intellect. It is évident that the stress of such 
spiritual possession must tend to overwhelm the soûl, especially at 
first. It actually suffers from the excess of its ecstasy, just as 
extreme love produces vertigo. The soûl sinks and swoons. Such 
weakness is fatal alike to its enjoyment and its appréhension. “Be 
strong! then canst thou bear more rapture!” sayeth the Book of 
the Law. 1 

The Adept must therefore play the man, arousing himself to 
harden his soûl. 

To this end, I, the Beast, hâve made trial and proof of divers 
devices. Of these the most potent is to set the body to strive with 

I. Liber Al vel Legis, II, 61-68, where the details of the proper tech¬ 
nique are discussed. 

— 297 — 

the seul. Let the muscles take grip on themselves as if one were 
wrestling. Let the jaw and mouth, in particular, be tightened to 
the utmost. Breathe deeply, slowly, yet strongly. Keep mastery 
over the mind by muttering forcibly and audibly. But lest such 
muttering tend to disturb communion with the Angel, speak only 
His Name. Until the Adept hâve heard that Name, therefore, he 
may not abide in the perfect possession of his Beloved. His most 
important task is thus to open his ears to the voice of his Angel, 
that he may know him, how he is called. For hearken! this Name, 
understood rightly and fully, declareth the nature of the Angel in 
every point, wherefore also that Name is the formula of the per¬ 
fection to which the Adept must aspire, and also of the power of 
Magick by virtue whereof he must work. 

He then that is as yet ignorant of that Name, let him repeat a 
Word worthy of this particular Ritual. Such are Abrahadabra, the 
Word of the Aeon, which signifieth a The Great Work accom- 
plished”; and Aumgn interpreted in Part III of Book 4 1 - y and the 
name of THE BEAST, for that His number showeth forth this 
Union with the Angel, and His Work is no other than to make 
ail men partakers of this Mystery of the Mysteries of Magick. 

So then saying this Word or that, let the Adept wrestle with his 
Angel and withstand Him, that he may constrain Him to consent 
to continue in communion until the consciousness becomes capable 
of clear compréhension, and of accurate transmission 2 of the 

1. The essence of this matter is that the Word A U IM, which expresses 
the course of Breath (spiritual life) from free utterance through controlled 
concentration to Silence, is transmuted by the création of the compound 
letter MTN to . replace M: that is, Silence is realised as passing into 
continuous ecstatic vibration, of the nature of “Love” under “Will” as 

shewn by MPN = 40 + 3 + 50 = 93 ArAIlH, 0EAHMA etc., and the 
whole word has the value of 100, Perfection Perfected, the Unity in 

completion, and équivalent to KP the conjuncticn of the essential male and 
female principles. 

2. The “normal” intellect is incapable of these functions; a superior 
faculty must hâve been developed. As Zoroaster says: “Extend the void 
mind of thy soûl to that Intelligible that thou mayst learn the Intelligible, 
because it subsisteth beyond Mind. Fhou wilt not understand It as when 
understanding some common thing.” 

298 — 

transcendent Truth of the Beloved to the heart that holds him. 

The firm répétition of one of these Words ought to enable the 

Adept to maintain the State of Union for several minutes, even at 


In any case he must rekindle his ardour, esteeming his success 
rather as an encouragement to more ardent aspiration than as a 
triumph. He should increase his efforts. 

Let him beware of the “lust of resuit”, of expecting too much, 
of losing courage if his first success is followed by a sériés of 

For success makes success seem so incredible that one is apt to 
create an inhibition fatal to subséquent attempts. One fears to 
failj the fear intrudes upon the concentration and so fulfils its own 
prophecy. We know how too much pleasure in a love affair makes 
one afraid to disgrâce oneself on the next few occasions; indeed, 
until familiarity has accustomed one to the idea that one’s lover has 
never supposed one to be more than human. Confidence returns 
gradually. Inarticulate ecstasy is replaced by a more sober enjoy- 
ment of the éléments of the fascination. 

Just so one’s first dazzled delight in a new landscape turns, as 
one continues to gaze, to the appréciation of exquisite details of the 
view. At first they were blurred by the blinding rush of general 
beauty ; they emerge one by one as the shock subsides, and 
passionate rapture yields to intelligent interest. 

In the same way the Adept almost always begins by torrential 
lyrics panting out mystical extravagances about “ineffable love”, 
“unimaginable bliss”, “inexpressible infinities of illimitabie utter- 
ness”. 1 He usually loses his sense of proportion, of humour, of 
reality, and of Sound judgment. His ego is often inflated to 
bursting point, till he would be abjectly ridiculous if he were not 
so pitifully dangerous to himself and others. He also tends to 
take his new-found “truths of illumination” for the entire body of 
truth, and insists that they must be as valid and vital for ail men as 
they happen to be for himself. 

I. This corresponds to the emotional and metaphysical fog which is 
characteristic of the emergence of thought from homogeneity. The clear 
and concise différentiation of ideas marks the adult mind. 

— 2 99 

It is wise to keep silence about those things “unlawful to utter” 
which one may hâve heard “in the seventh heaven”. This may not 
apply to the sixth. 

The Adept must keep himself in hand, however tempted to make 
a new heaven and a new earth in the next few davs by trumpeting 
his triumphs. He must give time a chance to redress his balance, 
sore shaken by the impact of the Infinité. 

As he becomes adjusted to intercourse with his Angel, he will 
find his passionate ecstasy develop a quality of peace and intelligi- 
bility which adds power, while it informs and fortifies his mental 
and moral qualifies instead of obscuring and upsetting them. He 
will by now hâve become able to converse with his Angel, impossible 
as it once seemedj for he now knows that the storm of Sound which 
he supposed to be the Voice was only the clamour of his own 
confusions. The “infinity” nonsense was born of his own inability 
to think clearly beyond his limits, just as a Bushman, confronted 
by numbers above five, can only call them “many”. 

The truth told by the Angel, immensely as it extends the 
horizon of the Adept, is perfectly definite and précisé. It does not 
deal in ambiguities and abstractions. It possesses form, and con¬ 
fesses law, in exactly the same way and degree as any other body of 
truth. It is to the truth of the material and intellectual spheres of 
man very much what the Mathematics of Philosophy with its 
“infinité sériés” and “Cantorian continuity” is to schoolboy arith- 
metic. Each implies the other, though by that one may explore 
the essential nature of existence, and by this a pawnbroker’s profits. 

This then is the true aim of the Adept in this whole operation, 
to assimilate himself to his Angel by continuai conscious com¬ 
munion. For his Angel is an intelligible image of his own true 
Will, to do which is the whole of the law of his Being. 

Also the Angel appeareth in Tiphereth, which is the heart of the 
Ruach, and thus the Centre of Gravity of the Mind. It is also 
directly inspired from Kether, the ultimate Self, through the Path 
of the High Priestess, or initiated intuition. ITence the Angel is 
in truth the Logos or articulate expression of the whole Being of 
the Adept, so that as he increases in the perfect understanding of 

— 3 00 ~ 

His name, he approaches the solution of the ultimate problem, 
Who he himself truly is. 

Unto this final statement the Adept may trust his Angel to lead 
him; for the Tiphereth-consciousness alone is connected by paths 
with the various parts of his mind. 1 None therefore save He hath 
the knowledge requisite for calculating the combinations of conduct 
which will organise and equilibrate the forces of the Adept, against 
the moment when it becomes necessary to confront the Abyss. The 
Adept must control a compact and cohérent mass if he is to make 
sure of hurling it from him with a clean-cut gesture. 

I, The Beast 666, lift up my voice and swear that I myself hâve 
been brought hither by mine Angel. After that I had attained 
unto the Knowledge and Conversation of Him by virtue of mine 
ardour towards Him, and of this Ritual that I bestow upon men 
my fellows, and most of His great Love that He beareth to me, 
yea, verily, He led me to the Abyss ; He bade me fling away ail 
that I had and ail that I was; and He forsook me in that Hour. 
But when I came beyond the Abyss, to be reborn within the 
womb of BABALON, then came he unto me abiding in my virgin 
heart, its Lord and Lover! 

Also He made me a Magus, speaking through His Law, the 
Word of the new Aeon, the Aeon of the Crowned and Conquering 
Child. 2 Thus he fulfilled my will to bring full freedom to the 
race of Men. 

Yea, he wrought also in me a Work of Wonder beyond this, but 
in this matter I am sworn to hold my peace. 

1. See the maps “Minutum Mundum” in the Equinex i, 2 & 3 and 

the general relations detailed in Liber 777, of which the most important 

columns are reprinted in Appendix V. 

2. For the account of these matters see The Equinox, Vol. I, “The 
Temple of Solomon the King”, Liber 418, Liber Aleph, John St John, 
The Urn, and Book 4, Part IV. 

3 01 — 

Sp| |î 16 }* :À - <\fS| 



*|1 hsr di'ilte i\ ||,ÿ ' ‘ 'jiit 






303 — 












No Limit. 

~m pio 

Limitless L.V. X. 


























TIO' 1 


































FABLE I ( Continued ) 












Ox Goad. 




















Back o£ Head. 









Tau (as Egyptian). 

32 bis 



31 bis 


“ 305 








n^un rwto 

Sphcre o£ the Primum Mobile 



Sphere of the Zodiac. 
Fixed Stars 



Sphere of Saturn 



Sphere of Jupiter 



Sphere of Mars 



Sphere of Sol 



Sphere of Venus 



Sphere of Mercury 



Sphere of Luna 


rmio 1 nbn 

Sphere of the Eléments 





(Planets following Sephiroth 





V enus 



Aries A 



Taurus V 


D1D1N n 

Gemini A 



Cancer V 



Léo A 



Virgo V 




Libra A 

— 306 

I AB LE ï (Continuai) 











Scorpio V 



Sagittarius A 



Capricornus V 




Aquarius A 



Pisces V 








32 bis 



31 bis 



~ 307 ~ 




Do not confuse with rulers 
of Zodiac. 



Root of A 

lst Plane, Middle Pillar 




2 nd 







2 nd 










































6 th 











Hot and Moist A 

Path joins 








♦ ♦ ♦ ♦ ♦ 

♦ ♦ 

♦ ♦ ♦ ♦ ♦ 














































Cold and Moist V 







































































32 bis 
31 bis 




The Flaming 
Sword follows the 
downward course 
of the Sephiroth, 
and is compared 
to the Lightning 
Flash. Its hilt is 
in Kether and its 
point in Malkuth. 

The Serpent of 
Wisdom follows 
the course of the 
paths or letters 
upward, its head 
being thus in 
its tail in T). X, 
) 0 , and are the 
Mother letters, re- 
ferring to the Elé¬ 

D, JD, n and n, 
the Double letters, 
to the Planets; the 
rest. Single letters, 
to the Zodiac. 

Hot and Dry A 

♦ ♦♦♦♦♦*♦«*♦« 
Cold and Dry V 



308 — 









The 4 Aces 



The 4 Twos — Kings or Knights 

Pure Soft Blue 


The 4 Threes — Queens 



The 4 Fours 

Deep violet 


The 4 Fives 



The 4 Sixes — Emperors or Princes 

Clear pink rose 


The 4 Sevens 



The 4 Eights 

Violet purple 


The 4 Nines 



The 4 Tens Empresses or Princesses 



The Fool — (Swords) Emperors or 

Bright pale yellow 



The Juggler 



The High Priestess 



The Empress 

Emerald Green 


The Emperor 



The Hierophant 

Red Orange 


The Lovers 



The Chariot 




Yellow, greenish 



Green yellowish 


Wheel of Fortune 




Emerald Green 


The Hanged Man — (Cups) Queens 

Deep blue 



Green blue 





The Devil 



The House of God 



The Star 



The Moon 

Crimson (ultra violet) 


The Sun 



The Angel orLastJudgment—(Wands) 

Glowing orange scarlet 

Kings or Knights 


The Universe 


32 bis 

Empresses (Coins) 

Citrine, olive, russet 

and black d) 

31 bis 

Ail 22 trumps 

White merging into grey 

(1) The Pure Earth known to the Ancient Egyptians, during that Equinox ot 
the Gods over which Isis presided (i. e. The Pagan Era) was taken as Green. 










Harpocrates, Àmoun, Nuith. 



Ptah, Asar un Nefer, Hadith. 

Parabrahm (or any other whom 
one wishes to please). 


Àmoun, Thoth, Nuith (Zodiac). 

Shiva, Vishnu (as Buddha ava- 


Maut, Isis, Nephthys. 

Bhavani (ail forms of Sakti), 
Prana (as Force), Yoni. 


Amoun, Isis. 

Indra, Brahma. 


Horus, Nephthys. 

Vishnu, Varruna-Avatar. 


Asar, Ra. 

V ishnu-Hari-Krishna-Rama. 



Bhavani (ail forms of Sakti), 
Prana (as Force), Yoni. 






Ganesha Vishnu (Kurm Ava¬ 
tar) . 


Seb. Lower (i. e. unwedded), 
Isis and Nephthys. 

Lakshmi, etc. (Kundalini) 



The Maruts (Vayu). 


Thoth and Cynocephalus. 

Hanuman, Vishnu (as Parasa- 



Chandra (as y). 



Lalita (sexual aspect of Sakti). 


Men Thu. 



Asar Ameshet Apis. 

Shiva (Sacred Bull). 


Various twin deities, Rehkt 
Merti, etc. 

Various twin and hybrid 




Ra-Hoor-Khuit, Pasht, Sekhet, 
Mau, Sekhmet. 

Vishnu (Nara-Singh Avatar). 

310 — 

1 AELE I ( Continued ) 








Isis (as Virgin). 

The Gopi Girls, the Lord of 



Brahma, Indra. 





Tum Athph Auramoth (as V) 
Asar (as Hanged Man), 
Hekar, Isis. 

Soma (apas). 


Merti goddesses, Typhon, 
Apep, Khephra. 



Vishnu (Horse-Avatar). 


Khem (Set). 

Lingam, Yoni. 



♦ ♦ ♦♦♦•♦♦♦♦ 4 * 


Ahephi, Aroueris. 


Khephra (as Scarab in Tarot 

Vishnu (Matsya Avatar). 


Ra and many others. 

Surya (as 0). 


Thoum-aesh-neith, Mau, Ka~ 
beshunt, Horus, Tarpesheth. 

Agni (Tejas) Yama, (as God of 
last Judgment). 


Sebek, Mako. 


32 bis 

Satem, Ahapshi, Nephthys, 


31 6 *'s 



— 3 11 “ 








Ir^clîl ♦ ♦♦>♦♦♦*♦♦♦♦#*♦ 

* ♦ ♦ ♦♦♦♦ « * * * » ♦ * ♦ f ♦ 


Zeus, lacchus 



Athéna, Uranus 



Cybele, Demeter, Rhea, Heré 

Juno, Cybele, Saturn, Hecate 





Ares, Hades 



lacchus, Apollo, Adonis 



Aphrodite, Nike 






Zeus (as A) Diana of Ephesus 

Diana (as Q) 

(as phallic stone) 


Persephone (Adonis) Psyché 








13 • 

Artémis, Hecate 







Mars, Minerva 





Castor & Pollux, Apollo the 

Castor & Pollux (Janus) 



Apollo the Charioteer 



Demeter (borne by lions) 

Venus (repressing the Fire of 




(Attis) Ceres, Adonis 



Jupiter (Piuto) 


Thémis, Minos, Æacus, and 










Apollo, Artémis (hunters) 

Diana (as Archer) 


Pan, Priapus (Erect Hermes 

Pan, Vesta, Bacchus, Priapus 

and Bacchus) 





(Athéna), Ganymede 






Helios, Apollo 




Vulcan, Pluto 




32 bis 



31 bis 



— 312 












Almond in flower. 






Cypress, Opium Poppy. 



Olive, Shamrock. 



Oak, Nux Vomica, Nettle. 


Phoenix, Lion, Child. 

Acacia, Bay, Laurel, Vine. 





Hermaphrodite, Jackal, Twin 

Moly, Anhalonium Lewinii. 



(Banyan) Mandrake, Da- 
miana, Yohimba. 



Willow, Lily, Ivy. 


Eagleor Man (Cherub of A)* 



Swallow, Ibis, Ape, Twin 

Vervain, Herb Mercury, 
Marjolane, Palm. 



Almond, Mugwort, Hazel, 
(as ÇJ ). Moonworth, Ra~ 


Sparrow, Dove, Swan. 

Myrtle, Rose, Clover. 


Ram, Owl. 

Tiger Lily, Géranium. 


Bull (Cherub A)- 



Magpie, Hybrids. 

Hybrids, Orchids. 


Crab, Turtle, Sphinx. 



Lion (Cherub of A)* 


3!3 — 

I A B LE I (Continued) 







Virgin, Anchorite, any solitary 
person or animal. 

Snowdrop, Lily, Narcissus. 



Hyssop, Oak, Poplar, Fig. 





Eagle-snake-scorpion (Che- 
rub of V)- 

Lotus, ail Water Plants. 


Scorpion, Beetle, Lobster or 
Crayfish, Wolf. 



Centaur, Horse, Hippoqriff, 



Goat, Ass. 

Indian Hemp, Orchis Root, 


Horse, Bear, Wolf. 

Absinthe, Rue. 


Man or Eagle (Cherub of A) 

(Olive) Cocoanut. 


Fish, Dolphin, Crayfish, 

llnicellular Organisms, Q- 


Lion, Sparrowhawk. 

Sunflower, Laurel, Hélio¬ 


Lion (Cherub of A)- 

Red Poppy, Hibiscus, Nettle. 



Ash, Cypress, Hellebore, Yew, 

32 bis 

Bull (Cherub of V)- 

Oak, Ivy. 

31 bis 

Sphinx (if Sworded and 
Crowned ). 

Almond in flower. 









Swastika or Fylfat Cross, 


Star Ruby, Turquoise. 

Lingam, the Inner Robe of 


Star Sapphire, Pearl. 

Yoni, the Outer Robe of Con- 


Amethyst, Sapphire. 

The W and, Sceptre, or 



The Sword, Spear, Scourge 
or Chain. 


Topaz, Yellow Diamond. 

The Lamen or Rosy Cross. 



The Lamp and Girdle. 


Opal, especially Fire Opal. 

The Names and Versicles, 
the Apron. 



The Perfumes and Sandals. 


Rock Crystal. 

The Magical Circle and 


Topaz, Chalcedony. 

The Dagger or Fan. 


Opal, Agate. 

The Wand or Caduceus. 


Moonstone, Pearl, Crystal. 

Bow and Arrow. 


Emerald, Turquoise. 

The Girdle. 



The Horns, Energy, the Bu¬ 



The Labour of Préparation. 


Alexandrite, Tourmaline. Ice- 
land Spar. 

The Tripod. 



The Furnace. 

— 315 

TABLE ï (Continued) 






Cat’s Eye. 

The Discipline (Preliminary). 



The Lampand Wand (Virile 
Force reserved), the Bread. 


Amethyst, Lapis Lazuli. 

The Sceptre. 



The Cross of Equilibrium. 


Béryl or Aquamarine. 

The Cup and Cross of Suffer- 
ing, the Wine. 



The Pain of the Obligation. 



The Arrow (swift and straight 
application of Force). 


Black Diamond. 

The Secret Force, Lamp. 


Ruby, any red stone. 

The Sword. 


Artificial Glass. 

The Censer or Aspergillus. 



The Twilight of the Place, 
Magic Mirror. 



The Lamen or Bow and 


Fire Opal. 

The Wand, Lamp, Pyramid 
of A- 



The Sickle. 

32 bis 


The Pantacie, the Sait. 

31 bis 

— — 











The Circle. 



The Point. 




The Line, also the Cross. 


Myrrh, Civet 

The Plane, also the Diamond, 

Oval, Circle and other Yoni 




The Solid Figure. 




The Tessaract. 




Sephirotic Geomantic Fi- 


Benzoin, Rose, 
Red Sandal 


gures follow the Planets. 
Caput and Cauda Draconis 
are theNodesof the Moon, 



nearly = Herschei and 


Jasmine, Jinseng, 
ail Odoriferous 

Neptune respectively. 

They belong to Malkuth. 



Dittany of Crete 





Those of A Y Triplicity. 


Mastic, White 



Sandal, Mace, 
Storax, ail Fu¬ 
gitive Odours. 


Menstrual Blood, 



Camphor, Alo- 
es, ail Sweet 







Myrtle, ail Soft 




Dragon's Blood. 












3 r 7 

TABLE I (C ontinued) 










Populus and Via. 




Fortuna Major and Fortuna 


White Sandal, 




Saffron, ail Ge~ 


Square and Rhombus. 







Onycha, Myrrh. 


Those of V y Triplicity. 


Siamese Benzoin, 






? or 



Musk,Civet (also 
ï) ian per- 




Pepper, Dragon's 
Blood, ail Hot 














Olibanum, Cin- 
namon, ail 





Olibanum, ail 
Fiery Odours. 


Those of A y Triplicity. 


Indigo, Sulphur 
ail Evil Odours 



Those of V Y Triplicity. 

32 bis 

Storax, ail Dull 
Heavy Odours. 


18 — 

— 3 














A Air, Smell. 

Yetzirah, Formative 

rra Mah 




V Water, 


Briah, Creative 

30 Seg 



A Fire, Sight. 

Atziluth, Archétypal 

22T Ob 


32 bis 


V Earth, Touch. 

Assiah, Material 

*1)2 Ben 



31 bis 

© Spirit, Hearing. 























Left Upper 

Vayu - The Blue 








Riqht Upper 

Apas - The Silver 


N eshamah 






Right Lower 

Agni or Tejas - 





The Red Tri- 


32 bis 


Left Lower 

Prithivi - The 




Yellow Square. 

31 bis 



Akasa — The 




Black Egg. 













Left Lower Point. 





Bottom Point. 





Right Lower Point. 





Right Upper Point. 





Left Upper Point. 





Centre Point. 





Top Point. 

— 319 — 





























♦ ♦♦♦♦♦• 


• ♦♦♦♦• 


♦ ♦♦♦♦♦♦♦♦♦♦♦ 

Sahasrara (above 




The Root of the 


Powers of Fire. 




Ajna (Pineal 


çf in Dominion. 






@ in f Established 



[ï> Daath] 


4 \ 



Ç in Perfected 


■ J 



Anahata (Heart). 


ï> in Q, Strife. 

, Manas 1 



^ in Victory. 

(f in Q Valour. 

7 ( 

mi ' 

\ Kama 

Manipura (Solar 





in »->■ Swiftness. 



^ Linga 

1 Sharira 

) Muladhara (Lin- 



y in »-* Great 





j gam and Anus). 


/ ' 

ï) in »-*• Oppression. 


XCVIII - English of Col. XCVII 

The Self. . 1 The Intellect. 4, 5, 6, 7, 8, 9 

The Life Force. 2 The ^ n i ma i Soûl which 

The Intuition. 3 perceives and feels. . 10 

— 320 












The Root of the 
Powers of Water. 

The Root of the 
Powers of Air. 

The Root of the 
Powers of Earth. 


9 in 0 Love. 

ü in ^ The Lord of 
Peace restored. 

¥■ in VS The Lord of 
Harmonious Change. 


5 in G Abundance. 

ï) in laa Sorrow. 

cf in VJ Material 


© in 8 Blended Pleas- 

,} f in aa Rest from 

© in le? Earthly 



0* in nj, Loss in 

9 in ^ Defeat. 

5 in y Material 


Q in m. Pleasure. 

$ in ^ Earned 

U in y Material 


9 in m Illusionary 

Q in ^ Unstable 

f) in y Success 


ï> in Abandoned 


^ in ® Shortened 

© in np Prudence. 


¥ in X Material 

ç? in ® Despair and 

9 in np Material 



0* in Perfected 


© in ® Ruin. 

5 in np Wealth. 

321 — 














P. M. 










P. M. 










P. M. 










P. M, 






























A Aleph 






B Beth 






G Gimel 





D Daîeth 






H He 




V or W Vau 






Z Zain 





Ch Cheth 






T Teth 





Y Yod 




^ 1 

K Kaph 






L Lamed 





n □ 

M Mem 





^ 1 

N Nun 





S Samekh 






O Ayin 






O Pe 





S Y 

Tz Tzaddi 





(K soft) Qoph 






R Resh 






Sh Shin 






(T soft) Tau 




32 bis 




31 bis 





NOTE. Ch like ch in “loch” 

— 323 




The Spirit of 'Acô^o 


The Magus of Power. 


The Priestess of the Silver $tar. 


The Daughter of the Mighty Ones. 


Sun of the Morning, Chief among the Mighty. 


The Magus of the Eternal. 


The Children of the Voice : the Oracle of the Mighty Gods. 


The Child of the Powers of the Waters : the Lord of the 

Triumph of Light. 


The Daughter of the Flaming Sword, 


The Prophet of the Eternal, the Magus of the Voice of Power. 


The Lord of the Forces of Life. 


The Daughter of the Lords of Truth; The Ruler of the Balance. 


The Spirit of the Mighty Waters. 


The Child of the Great Transformers. The Lord of the Gâte 

of Death. 


The Daughter of the Reconcilers, the Bringer-forth of Life. 


The Lord of the Gates of Matter. The Child of the forces of 



The Lord of the Hosts of the Mighty. 


The Daughter of the Firmament; the Dweller between the 



The Ruler of Flux & Reflux. The Child of the Sons of the 



The Lord of the Fire of the World, 


The Spirit of the Primai Fire. 


The Great One of the Night of Time. 

32 bis 

31 bis 




Grimoriurn Sanctissimum. 

Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis 
Regibus supremis O. T. O. Grimoriurn Quod Baphomet X° 
M... suo fecit. 

De Templo. 

1. Oriente . Altare 

2. Occidente. Tabula dei invocandi 

3. Septentrione . Sacerdos 

4. Meridione. Ignis cum thuribulo, x.t.X. 

5. Centro. Lapis quadratus cum 

Imagine Dei 

Maximi Ingentis Nefandi Ineffabilis Sanctissimi 
et cum ferro, tintinnabulo, oleo. 

Virgo. Stet imago juxta librum 0 EAHMA. 

De ceremonie Principii. 

Fiat ut in Libro DCLXXI dicitur, sed antea virgo lavata sit cum 
verbis “Asperge me...” x. t.X., et habilimenta ponat cum verbis 
“Per sanctum Mysterium,” x. t.X. 

Ita Pyramis fiat. Tune virgo lavabit sacerdotem et vestimenta ponat 
ut supra ordinatur. 

(Hic dicat virgo orationes dei operis). 

De ceremonio Thuribuli. 

Manibus accendat et ignem et sacerdotem virgo, dicens: 

— 325 ~ 

“Accendat in nobis Dominus ignem sui amoris et flamman aeternæ 

De ceremonio Dedicationis. 

Invocet virgo Imaginem Dei M.I.N.LS. his verbis. —Tu qui es 
praeter omnia... x.t.X.” 

Nec relinquet alteram Imaginem. 

De Sacrificio Summo. 

Deinde silentium frangat sacerdos cum verbis versiculi sancti dei 
particularitur invocandi. 

Ineat ad Sanctum Sanctorum. 

Caveatj caveat; caveat. 

Duo qui fiunt UN US sine intermissione verba versiculi sancti alta 
voce cantent. 

De Benedictione Benedicti. 

Missa rore, dicat mulier haec verba “Quia patris et filii s.s.”x.t.X. 

De Ceremonio Finis. 

Fiat ut in Libro DCLXXI dicitur. AYMUNL 

— 326 — 



Facing East, in the centre, draw deep deep deep thy breath clos- 
ing thy mouth with thy right forefinger prest against thy lower lip. 
Then dashing down the hand with a great sweep back and out, 
expelling forcibly thy breath, cry AIIO ÏÏANTOS KAKOAAIMO 

With the same forefinger touch thy forehead, and say SOI, thy 
member, and say Q <I>AAAE 1 , thy right shoulder, and say IS" 
XTPOS, thy left shoulder, and say ETXAPISTOS ; then clasp 
thine hands, locking the Angers, and cry IAQ. Advance to 
the East. Imagine strongly a Pentagram, aright, in thy forehead. 
Drawing the hands to the eyes, fling it forth, making the sign of 

Horus and roar 0 HPION. Retire thine hand in the sign of Hoor- 

Go round to the North and repeatj but say NUIT. 

Go round to the West and repeatj but whisper BABALON. 

Go round to the South and repeatj but bellow HADIT. 
Completing the circle widdershins, retire to the centre and raise 
thy voice in the Paian, with these words Iü IIAN, with the signs 
of N.O.X. 

Extend the arms in the form of a Tau and say low but clear: 

npo mot ixrrES omxû mot teaetapxai eiii aesia 


Repeat the Cross Qabalistic, as above, and end as thou didst 

I. The secret sense of these words is to be sought in the numération 

— 327 



Let the Adept be armed with his Magick Rood [and provided 
with his mystic Rose]. 

In the centre, let him give the L.V.X. signs; or if he know them, 
if he will and dare do them, and can keep silent about them, the 
signs of N.O.X. being the signs of Puer, Vir, Puella, Mulier. 
Omit the sign I.R. 

Then let him advance to the East and make the Holy Hexagram, 
saying: Pater et Mater unus deus Ararita. 

Let him go round to the South, make the Holy Plexagram. and 
say: Mater et Filins unus deus Ararita. 

Let him go round to the West, make the Holy Hexagram and 
say Fil-ius et F ilia unus deus Ararita. 

Let him go round to the North, make the Holy Hexagram and 
then say: F ilia et Pater unus deus Ararita. 

Let him then return to the Centre, and so to The Centre of Ail 
(making the Rosy Cross as he may know how) saying Ararita Ara- 
rit a Ararita. 

(In this the Signs shall be those of Set Triumphant and of Bapho- 
met. Also shall Set appear in the Circle. Let him drink of the 
Sacrament and let him communicate the same.) Then let him 
say: Omnia in Duos: Duo in Unum: U mis in Nihil: Haec nec 
Quatuor nec Omnia nec Duo nec Unus nec Nihil Sunt. 

Gloria Patri et Matri et Filio et Filiæ et Spiritui Sancto externo 
et Spiritui Sancto interno ut erat est erit in saecula Saeculorum sex 
in uno per nomen Septem in uno Ararita. 

Let him then repeat the signs of L.V.X. but not the signs of 
N.O.X. : for it is not he that shall arise in the Sign of Isis Rejoicing. 

328 — 



The Magician, his breast bare, stands before an altar on which are 
his Burin, Bell, Thurible, and two of the Cakes of Light. In the 
Sign of the Enterer he reaches West across the Altar, and cries: 

Hail Ra, that goest in thy bark 
Into the caverns of the Dark! 

He gives the sign of Silence, and takes the Bell, and F ire, in this 

East of the Altar see me stand 
With light and musick in my hand! 

He strikes Eleven times upon the Bell 333 - 55555 - 333 an ^ 
places the Fire in the Thurible. 

I strike the Bell: I light the Flamej 
I utter the mysterious Name. 


He strikes eleven times upon the Bell. 

Now I begin to pray: Th ou Child, 

Holy Thy name and undefiled ! 

Thy reign is corne ; Thy will is done. 

Here is the Bread; here is the Blood. 

Bring me through midnight to the Sun! 

Save me from Evil and from Good! 

That Thy one crown of ail the Ten 
Even now and here be mine. AMEN. 

He puts the first Cake on the Fire of the Thurible. 

I burn the Incense-cake, proclaim 
These adorations of Thy name. 

He makes them as in Fiber Le gis, and strikes again Eleven times 
upon the Bell. With the Burin he then makes upon his breast 
the proper sign. 


Behold this bleeding breast of mine 
Gashed with the sacramental sign! 

He fûts the second Cake to the wound. 

I stanch the Blood; the wafer soaks 
It up, and the high priest invokes! 

He eats the second Cake. 

This Bread I eat. This Oath I swear 
As I enflame myself with prayer: 

“There is no grâce: there is no guilt: 

This is the Law; DO WH AT THOU WILT!” 
He strîkes Eleven times ufon the Bell y and cries 


I entered in with woe; with mirth 
I now go forth, and with thanksgiving, 

To do my pleasure on the earth 
Among the légions of the living. 

H e goeth forth. 

— 330 — 




A.\ A.*, publication in Class D. Being the Ritual of the 
Mark of the Beast: an incantation proper to invoke the Energies of 
the Aeon of Horus, adapted for the daily use of the Magician of 
whatever grade. 


The Oath of the Enchantment, which is called The Elevenfold 

The Animadversion towards the Aeon . 

1. Let the Magician, robed and armed as he may deem to be 
fit, turn his face towards Boleskine , 1 that is the House of 
The Beast 666 . 

2 . Let him strike the battery i-3-3-3-1 - 

3. Let him put the Thumb of his right hand between its index 
and médius, and make the gestures hereafter following. 

The Vertical Com'ponent of the Enchantment . 

1. Let him describe a circle about his head, crying NUIT ! 

2. Let him draw the Thumb vertically downward and touch 
the Muladhara Cakkra, crying, HADIT ! 

3. Let him, retracing the line, touch the centre of his breast 
and cry RA-HOOR-KHUIT ! 

The Horizontal Comfonents of the Enchantment. 

1. Let him touch the Centre of his Forehead, his mouth, and 
his larynx, crying AIWAZ! 

2. Let him draw his thumb from right to left across his face 
at the level of the nostrils. 

3. Let him touch the centre of his breast, and his solar plexus, 
crying, THERION ! 

4. Let him draw his thumb from left to right across his breast, 
at the level of the sternum. 

1. Boleskine House is on Loch Ness, 17 miles from Xnverness, Lati¬ 
tude 57.14 N. Longitude 4.28 W. 

33 1 — 

5- Let him touch the Svadistthana, and the Muladhara Cakkra, 
crying, BABALON! 

6. Let him draw his thumb from right to left across his 
abdomen, at the level of the hips. 

(Thus shall he formulate the Sigil of the Grand Hierophant, 

but dépendent from the Circle.) 

The Asseveration of the Spells. 

i. Let the Magician clasp his hands upon his Wand, his fingers 
and thumbs interlaced, crying LAShTAL ! B K A I IM A ! 


(Thus shall be declared the Words of Power whereby the 

Energies of the Aeon of Horus work his will in the world.) 

The Proclamation of the Accomplishment. 

i. Let the Magician strike the Battery : 3-5-3, crying 



The Enchantment. 

1. Let the Magician, still facing Boleskine, advance to the 
circumference of his circle. 

2. Let in turn himself towards the left, and pace with the 
stealth and swiftness of a tiger the precincts of his circle, 
until he complété one révolution thereof. 

3. Let him give the Sign of Horus (or The Enterer) as he 
passeth, so to project the force that radiateth from Boles¬ 
kine before him. 

4. Let him pace his path until he cornes to the North; there 
let him hait, and turn his face to the North. 

5. Let him trace with his wand the Averse Pentagram proper 
to invoke Air (Aquarius). 

6. Let him bring the wand to the centre of the Pentagram and 
call upon NUIT ! 

7. Let him make the sign called Puella, standing with his 
feet together, head bowed, his left hand shielding the 

— 332 — 

Muladhara Cakkra, and his right hand shielding his 
breast (attitude of the Venus de Medici). 

8. Let him turn again to the left, and pursue his Path as 
before, projecting the force from Boleskine as he passeth; 
let him hait when he next cometh to the South and face 

9. Let him trace the Averse Pentagram that invoketh Fire 

10. Let him point his wand to the centre of the Pentagram, 
and cry, HADIT ! 

11. Let him give the sign Puer, standing with feet together, 
and head erect. Let his right hand (the thumb extended 
at right angles to the fingers) be raised, the forearm 
vertical at a right angle with the upper arm, which is 
horizontally extended in the line joining the shoulders. 
Let his left hand, the thumb extended forwards and the 
fingers clenched, rest at the junction of the thighs (Attitude 
of the Gods Mentu, Khem, etc.). 

12. Let him proceed as before; then in the East, let him make 
the Averse Pentagram that invoketh Earth (Taurus). 

13. Let him point his wand to the centre of the pentagram, 
and cry, THERION! 

14. Let him give the sign called Vir, the feet being together. 
The hands, with clenched finger and thumbs thrust out 
forwards, are held to the temples ; the head is then bowed 
and pushed out, as if to symbolize the butting of an horned 
beast (attitude of Pan, Bacchus, etc.). (Frontispiece, 
Equinox I, III). 

15. Proceeding as before, let him make in the West the 
Averse Pentagram whereby Water is invoked. 

16. Pointing the wand to the centre of the Pentagram, let him 
call upon BABALON! ! 

17. Let him give the sign Mulier. The feet are widely 
separated, and the arms raised so as to suggest a crescent. 
The head is thrown back (attitude of Baphomet, Isis in 
Welcome, the Microcosm of Vitruvius). (See Book 4, 
Part II). 

— 333 

18. Let him break into the dance, tracing a centripetal spiral 
widdershins, enriched by révolutions upon his axis as he 
passeth each quarter, until he corne to the centre of the 
circle. There let him hait, facing Boleskine. 

19. Let him raise the wand, trace the Mark of the Beast, and 
cry AIWAZ! 

20. Let him trace the invoking Hexagram of The Beast. 

21. Let him lower the wand, striking the Earth therewith. 

22. Let him give the sign of Mater Triumphans (The feet are 
together; the left arm is curved as if it supported a childj 
the thumb and index finger of the right hand pinch the 
nipple of the left breast, as if ofîering it to that child). 
Let him utter the word 0 EAHMA ! 

23. Perform the spiral dance, moving deosil and whirling 

Each time on passing the West extend the wand to the 
Quarter in question, and bow : 

a. “Before me the powers of LA !” (to West.) 

b. “Behind me the powers of AL !” (to East.) 

c. “On my right hand the powers of LA ! ” (to North.) 

d. “On my left hand the powers of AL !” (to South.) 

e. “Above me the powers of ShT ! (leaping in the air. ) 

f. “Beneath me the powers of ShT !” (striking the ground.) 

g. “Within me the Powers ! ” (in the attitude of Phthah erect, the 

feet together, the hands clasped upon the vertical wand.) 

h. “About me fiâmes my Father’s face, the Star of Force and 


i. “And in the Column stands His six-rayed Splendour !” 

(This dance may be omitted, and the whole utterance chanted in 

the attitude of Phthah.) 


This is identical with the First Gesture. 

(Here followeth an impression of the ideas implied in this 

— 334 — 

I also am a Star in Space, unique and self-existent, an individual 
essence incorruptible; I also am 011e Soûl; I am identical with Ail 
and None. I am in Ail and ail in Me; I am, apart from ail and 
lord of ail, and one with ail. 

I am a God, î very God of very God; I go upon my way to work 
my will; I hâve made matter and motion for my mirror; I hâve 
decreed for my delight that Nothingness should figure itself as 
twain, that I might dream a dance of names and natures, and enjoy 
the substance of simplicity by watching the wanderings of my 
shadows. I am not that which is not; I know not that which 
knows not; I love not that which loves not. For I am Love, 
whereby division dies in delight; I am Knowledge, whereby ail 
parts, plunged in the whole, perish and pass into perfection; and 
I am that I am, the being wherein Being is lost in Nothing, nor 
deigns to be but by its Will to unfold its nature, its need to express 
its perfection in ail possibilités, each phase a partial phantasm, and 
yet inévitable and absolute. 

I am Omniscient, for naught exists for me unless I know it. I 
am Omnipotent, for naught occurs save by Necessity my soûl s 
expression through my will to be, to do, to suffer the symbols of 
itself. I am Omniprésent, for naught exists where I am not, who 
fashioned space as a condition of my consciousness of myself, who 
am the centre of ail, and my circumference the frame of mine own 

I am the Ail, for ail that exists for me is a necessary expression in 
thought of some tendency of my nature, and ail my thoughts are 
only the letters of my Name. 

I am the One, for ail that I am is not the absolute Ail, and ail 
my ail is mine and not another’s; mine, who conceive of others like 
myself in essence and truth, yet unlike in expression and illusion. 

I am the None, for ail that I am is the imperfect image of the 
perfect; each partial phantom must perish in the clasp of its coun- 
terpart; each form fulfil itself by finding its equated opposite, and 
satisfying its need to be the Absolute by the attainment of annihila¬ 

The word, LAShTAL includes ail this. 

LA — Naught. 

~ 335 ~ 

AL — Two. 

L is “Justice”, the Kteis fulfilled by the Phallus, “Naught and 
Two” because the plus and the minus hâve United in “love under 

A is “the Fool”, Naught in Thought (Parzival), Word (Harpo- 
crates), and Action (Bacchus). He is the boundless air, the wander- 
ing Ghost, but with “possibilités”. He is the Naught that the Two 
hâve made by “love under will”. 

LA thus represents the Ecstasy of Nuit and Hadit conjoined, 
lost in love, and making themselves Naught thereby. Their child is 
begotten and conceived, but is in the phase of Naught also, as yet. 
LA is thus the Universe in that phase, with its potentialities of 

AL, on the contrary, though it is essentially identical with LA, 
shows the Fool manifested through the Equilibrium of Contraries. 
The weight is still nothing, but it is expressed as if it were two 
equal weights in opposite scales. The indicator still points to zéro. 

ShT is equally 31 with LA and AL, but it expresses the secret 
nature which opérâtes the Magick or the transmutations. 

ShT is the formula of this particular aeon; another aeon might 
hâve another way of saying 31. 

S h is Fire as T is Force; conjoined they express Ra-Hoor-Khuit. 

“The Angel” represents the Stélé 666, showing the Gods of the 
Aeon, while “Strength” is a picture of Babalon and The Beast, the 
earthly emissaries of those Gods. 

ShT is the dynamic équivalent of LA and AL. S h shows the 
Word of the Law, being triple, as 93 is thrice 31. T shows the 
formula of Magick declared in that Word; the Lion, the Serpent, 
the Sun, Courage and Sexual Love are ail indicated by the card. 

In LA note that Saturn or Satan is exalted in the House of Venus 
or Astarte, and it is an airy sign. Thus L is Father-Mother, Two 
and Naught, and the Spirit (Holy Ghost) of their Love is also 
Naught. Love is AHBH, 13, which is AChD, Unity, I, Aleph, 
who is The Fool who is Naught, but none the less an Individual 
One, who (as such) is not another, yet unconscious of himself until 
his Oneness expresses itself as a duality. 

Any impression or idea is unknowable in itself. It can mean 

— 336 ~ 

nothing until brought into relation with other things. The first 
step is to distinguish one thought from another; this is the condi¬ 
tion of recognizing it. To define it, we must perceive its orientation 
to ali our other ideas. The extent of our knowledge of any one 
thing varies therefore with the number of ideas with which we can 
compare it. Every new fact not only adds itself to our universe, 
but increases the value of what we already possess. 

In AL this “The” or “God” arranges for “Countenance to behold 
countenance”, by establishing itself as an equilibrium, A the One- 
Naught conceived as L the Two-Naught. This L is the Son- 
Daughter Horus-Harpocrates just as the other L was the Father- 
Mother Set-Isis. Here then is Tetragrammaton once more, but 
expressed in identical équations in which every term is perfect in 
itself as a mode of Naught. 

ShT supplies the last element; making the Word of either five 
or six letters, according as we regard ShT as one letter or two. Thus 
the Word affirms the Great Work accomplished : 5° = 6 D - 

ShT is moreover a necessary resolution of the apparent opposi¬ 
tion of LA and AL, for one could hardly pass to the other without 
the catalytic action of a third identical expression whose function 
should be to transmute them. Such a term must be in itself a mode 
of Naught, and its nature cannot encroach on the perfections of 
Not-Being, LA, or of Being, AL. It must be purely Nothing- 
Matter, so as to create a Matter-in-Motion which is a function of 

Thus ShT is Motion in its double phase, an inertia composed of 
two opposite currents, and each current is also thus polarized. Sh is 
Heaven and Earth, T Male and Female j ShT is Spirit and Matter- 
one is the Word of Liberty and Love flashing its Light to restore 
Life to Earth j the other is the act by which Life daims that Love 
is Light and Liberty. And these are Two-in-One, the divine letter 
of Silence-in-Speech whose Symbol is the Sun in the arms of the 

But Sh and T are alike formulae of force in action as opposed to 
entities; they are not States of existence, but modes of motion. 
They are verbs, not nouns. 

Sh is the Holy Spirit as a “tongue of fire” manifest in triplicity, 

— 337 — 

and is the child of Set-Isis as their Logos or Word uttered by their 
“Angel”. The card is XX, and 20 is the value of Yod (the Angel 
or Herald) expressed in full as IVD. S h is the Spiritual congress 
of Heaven and Earth. 

But T is the Holy Spirit in action as a “roaring lion” or as the 
u old Serpent” instead of as an “Angel of Light”. The twins of 
Set-Isis, harlot and beast, are busy with that sodomitic and 
incestuous lust which is the traditional formula for producing 
demi-gods, as m the cases of Mary and the Dove; Leda and the 
Swan, etc. The card is XI, the number of Magick AVD : Aleph 
the Fool impregnating the woman according to the Word of Yod, 
the Angel of the Lord ! His sister has seduced her brother Beast, 
shaming the Sun with her sin; she has mastered the Lion and 
enchanted the Serpent. Nature is outraged by Magick ; man is 
bestialized and woman defiled. The conj miction produces a 
monster; it, affirms régression of types. Instead of a man-God 
conceived of the Spirit of God by a virgin in innocence, we are 
asked to adore the bastard of a whore and a brute, begotten in 
shamefullest sin and born in most blasphemous bliss. 

This is in fact the formula of our Magick ; we insist that ail 
acts must be equal; that existence asserts the right to exist ; that 
uniess evil is a mere term expressing some relation of haphazard 
hostility between forces equally self-justihed, the universe is as 
inexplicable and impossible as uncompensated action 5 that the 
orgies of Bacchus and Pan are no less sacramental than the Masses 
of Jésus 3 that the scars of syphilis are sacrecl and worthy of honour 
as such. 

It should be unnecessary to insist that the above ideas apply only 
to the Absolute. Toothache is still painful, and deceit degrading, 
to a man, relatively to his situation in the world of illusion ; he 
does his Will by avoiding them. But the existence of a Evil” is 
fatal to philosophy so long as it is supposed to be independent of 
conditions ; and to accustom the mind “to make no différence” 
between any two ideas as such is to emancipate it from the thralldom 
of terror. 

We affirm on our altars our faith in ourselves and our wills, 
our love of ail aspects of the Absolute Ail. 

— 338 

And we make the Spirit Shin combine with the Flesh Teth into 
a single letter, whose value is 31 even as those of LA the Naught, 
and AL the Ail, to complété their Not-Being and Being with its 
Becoming, to médiate between identical extremes as their mean — 
the secret that sunders and seals them. 

It déclarés that ail somethings are equally shadows of Mothing, 
and justifies Nothing in its futile folly of pretending that something 
is stable, by making us aware of a method of Magick through the 
practice of which we may partake in the pleasure of the process. 

The Magician should devise for himself a definite technique for 
destroving “evil”. The essence of such a practice will consist in 
training the mind and the body to confront things which cause fear, 
pain, disgust 1 , shame, and the like. He must learn to endure them, 
then to become indifferent to them, then to analyse them until they 
give pleasure and instruction, and finally to appreciate them for 
their own sake, as aspects of Truth. When this has been done, he 
should abandon them if they are really harmful in relation to health 
or comfort. Also, our sélection of “evils” is limited to those that 
cannot damage us irreparably. E.g., 011e ought to practise smelling 
assafoetida until one likes it ; but not arsine or hydrocyanic acid. 
Again, one might hâve a liaison with an ugly old woman until one 
beheld and loved the star which she is; it would be too dangerous 
to overcome the distaste for dishonesty by forcing oneself to pick 
pockets. Acts which are essentially dishonourable must not be 
done; they should be justified only by calm contemplation of their 
correctness in abstract cases. 

Love is a virtue; it grows stronger and purer and less seifish by 
applying it to what it loathes; but theft is a vice involving the 
slave-idea that one’s neighbour is superior to oneself. It is 
admirable only for its power to develop certain moral and mental 
qualities in primitive types, to prevent the atrophy of such facultés 
as our own vigilance, and for the interest which it adds to the 
“tragedy, Man.” 

1. The People of England hâve made two révolutions to free them- 
selves from Popish fraud and tyranny. They are at their tricks again; and 
if we hâve to make a Third Révolution, let us destroy the germ itself ! 

— 339 

Crime, folly, sickness and ail such phenomena must be contem- 
plated with complété freedom from fear, aversion, or shame. 
Otherwise we shall fail to see accurately, and interpret intelli- 
gentlyj in which case we shall be unable to outwit and outfight 
them. Anatomists and physiologists, grappling in the dark with 
death, hâve won hygiene, surgery, prophylaxis and the rest for 
mankind. Anthropologists, archaeologists, physicists and other 
men of science, risking thumbscrew, stake, infamy and ostracism, 
hâve torn the spider-snare of superstition to shreds and broken in 
pièces the monstrous idol of Morality, the murderous Moloch 
which has made mankind its méat throughout history. Each 
fragment of that coprolite is manifest as an image of some brute 
lust, some torpid dullness, some ignorant instinct, or some furtive 
fear shapen in his own savage mind. 

Man is indeed not wholly freed, even now. He is still trampled 
under the hoofs of the stampeding mules that nightmare bore to 
his wild ass, his Creative forces that he had not mastered, the stérile 
ghosts that he called gods. Their mystery cows men still j they 
fear, they flinch, they dare not face the phantoms. Still, too, the 
fallen fetich seems awfulj it is frightful to them that there is no 
longer an idol to adore with anthems, and to appease with the flesh 
of their firstborn. Each scrambles in the bloody mire of the floor 
to snatch some scrap for a relie, that he may bow down to it and 
serve it. 

So, even to-day, a mass of maggots swarm heaving over the 
carrion earth, a brotherhood bound by blind greed for rottenness. 
Science still hésitâtes to raze the temple of Rimmon, though every 
year finds more of her sons impatient of Naaman’s prudence. The 
Privy Council of the Kingdom of Mansoul sits in permanent secret 
session j it dares not déclaré what must follow its deed in shattering 
the monarch morality into scraps of crumbling conglomerate of 
climatic, tribal, and personal préjudices, corrupted yet more by 
the action of crafty ambition, insane impulse, ignorant arrogance, 
superstitious hysteria, fear fashioning falsehoods on the stone that 
it sets on the grave of Truth whom it has murdered and buried in 
the black earth Oblivion. Moral philosophy, psychology, sociology, 
anthropology, mental pathology, physiology, and many another of 

340 — 

the children of wisdom, of whom she is justified, well know that 
the laws of Ethics are a chaos of confused conventions, based at 
best on customs convenient in certain conditions, more often on the 
craft or caprice of the biggest, the most savage, heartless, cunning 
and blood-thirsty brutes of the pack, to secure their power or 
pander to their pleasure in cruelty. There is no principle, even a 
false one, to give cohérence to the clamour of ethical propositions. 
Yet the very men that hâve smashed Moloch, and strewn the earth 
with shapeless rubble, grow pale when they so much as whisper 
among themelves, “While Moloch ruled ail men were bound by 
the one law, and by the oracles of them that, knowing the fraud, 
feared not, but were his priests and wardens of his mystery. What 
now ? How can any of us, though wise and strong as never was 
known, prevail on men to act in concert, now that each prays to his 
own chip of God, and yet knows every other chip to be a worthless 
ort, dream-dust, ape-dung, tradition-bone, or — what not else ? ” 

So science begins to see that the Initiâtes were maybe not merely 
silly and selfish in making their rule of silence, and in protecting 
philosophy from the profane. Yet still she hopes that the mischief 
may not prove mortal, and begs that things may go on much as 
usual until that secret session décidé on some plan of action. 

It has always been fatal when somebody finds out too much too 
suddenly. If John Huss had cackled more like a hen, he might 
hâve survived Michaelmas, and been esteemed for his eggs. The 
last fifty years hâve laid the axe of analysis to the root of every 
axiomj they are triflers who content themselves with lopping the 
blossoming twigs of our beliefs, or the boughs of our intellectual 
instruments. We can no longer assert any single proposition, 
unless we guard ourselves by enumerating countless conditions 

which must be assumed. 

This digression has outstayed its welcomej it was only invited by 
Wisdom that it might warn Rashness of the dangers that encompass 
even Sincerity, Energy and Intelligence when they happen not to 
contribute to Fitness-in-their-environment. 

The Magician must be wary in his use of his powers; he must 
make every act not only accord with his Will, but with the pro¬ 
priétés of his position at the time. It might be my will to reach 

— 34i 

the foot of a cliff; but the easiest way — also the speediest, most 
direct, least obstructed, the way of minimum effort—would be 
simply to jump. I should hâve destroyed my will in the act of 
fulfilling it, or what I mistook for it; for the true will has no goal ; 
its nature being to Go. Similarly a paraboia is bound by one law 
which fixes its relations with two straight lines at every point ; yet 
it has no end short of infinity, and it continually changes its direc¬ 
tion. The initiate who is aware Who he is can always check his 
conduct by reference to the déterminants of his curve, and calculate 
his past, his future, his bearings and his proper course at any 
assigned moment 5 he can even comprehend himself as a simple 
idea. He may attain to measure fellow-parabolas, ellipses that 
cross his path, hyperbolas that span ail space with their twin wings. 
Perhaps he may corne at long last, leaping beyond the limits of his 
own law, to conceive that sublimely stupendous outrage to Reason, 
the Cône! Utterly inscrutable to him, he is yet well aware that 
he exists in the nature thereof, that he is necessary thereto, that he 
is ordered thereby, and that therefrom he is sprung, frcm the 
loins of so fearful a Father! His own infinity becomes zéro in 
relation to that of the least fragment of the solid. He hardly 
exists at ail. Trillions multiplied by trillions of trillions of such as 
he coula not cross the frontier even of breadth, the idea which he 
came to guess at only because he felt himself bound by some 
mysterious power. Yet breadth is equally a nothing in the presence 
of the Cône. His first conception must evidently be a frantic 
spasm, formless, insane, not to be classed as articulate thought. 
Yet, if he develops the faculties of his mind, the more he knows 
of it the more he sees that its nature is identical with his own 
whenever comparison is possible. 

The True Will is thus both determined by its équations, and 
free because those équations are simply its own name, spelt out 
fully. His sense of being under bondage cornes from his inability 
to read it; his sense that evil exists to thwart him arises when he 
begms to learn to read, reads wrong, and is obstinate that his error 
is an improvement. 

We know one thing only. Absolute existence, absolute motion, 
absolute direction, absolute simultaneity, absolute truth, ail such 

— 342 — 

ideasj they hâve not, and never can hâve, any real meaning. If a 
man in delirium tremens fell into the Hudson River, he might 
remember the proverb and clutch at an imaginary straw. Words 
such as “truth” are like that straw. Confusion of thought is 
concealed, and its impotence denied, by the invention. This 
paragraph opened with, “We know”: yet, questioned, a we” make 
haste to deny the possibility of possessing, or even of defining, 
knowledge. What could be more certain to a parabola-philosopher 
than that he could be approached in two ways, and two only? It 
would be indeed little less than the whole body of his 
knowledge, implied in the theory of his définition of himself, 
and confirmed by every single expérience. Fie could receive 
impressions only by meeting A, or being caught up by B. 
\ et he would be wrong in an infinité number of ways. There 
are therefore Aleph-Zero possibilities that at any moment a 
man may find himself totally transformed. And it may be 
that our présent dazzled bewilderment is due to our récogni¬ 
tion of the existence of a new dimension of thought, which 
seems so “inscrutably infinité” and “absurd” and “immoral”, 
etc. — because we hâve not studied it long enough to appreciate 
that its laws are identical with our own, though extended 
to new conceptions. The discovery of radioactivi'ty created a 
momentary chaos in chemistry and physics; but it soon led to a 
fuller interprétation of the old ideas. It dispersed many difficultés, 
harmonized many discords, and — yea, more! It shewed the 
substance of the Universe as a simplicity of Light and Life, 
possessed of limitless liberty to enjoy Love by combining its units 
in various manners to compose atoms, themselves capable of deeper 
self-realization through fresh complexities and organizations, each 
with its own peculiar powers and pleasures, each pursuing its path 
through the world where ail things are possible. It revealed the 
omniprésence of Hadit identical with Himself, yet fulfilling 
Himself by dividing his interplay with Nuit into épisodes, each 
form of his energy isolated with each aspect of Her receptivity, 
delight developing delight continuous from complex to complex. 
It was the voice of Nature awakening at the dawn of the Aeon, 
as Aiwaz uttered the Word of the Law of Thelema. 


So also shall he who invoketh often behold the Formless Fire, 
with trembling and bewilderment ; but if he prolong his méditation, 
he shall résolve it into cohérent and intelligible symbols, and he 
shall hear the articulate utterance of that Fire, interpret the thunder 
thereof as a still small voice in his heart. And the Fire shall reveal 
to his eyes his own image in its own true glorv; and it shall speak 
in his ears the Mystery that is his own right Name. 

This then is the virtue of the Magick of The Beast 666, and the 
canon of its proper usage: to destroy the tendency to discriminate 
between any two things in theory, and in practice to pierce the veils 
of every sanctuary, pressing forward to embrace every image ; for 
there is none that is not very Isis. The Inmost is one with the 
Inmostj yet the form of the One is not the form of the otherj 
intimacy exacts fitness. He therefore who liveth by air, let him 
not be bold to breathe water. But mastery cometh by measure: to 
him who with labour, courage, and caution giveth his life to under- 
stand ail that doth encompass him, and to prevail against it, shall 
be increase. “The Word of Sin is Restriction” ; seek therefore 
Righteousness, enquiring into Iniquity, and fortify thyself to 
overcome it. 



O. T. O. 




Of the Furnishings of the Temple. 

In the East, that is, in the direction of Boleskine, which is situated 
on the south-eastern shore of Loch Ness in Scotland, two miles east 
of Foyers, is a shrine or High Altar. Its dimensions should be 
7 feet in length, 3 feet in breadth, 44 inches in height. It should 
be covered with a crimson altar-cloth, on which may be embroidered 
fleur-de-lys in gold, or a sunblaze, or other suitable emblem. 

On each side of it should be a pillar or obelisk, with counter- 
charges in black and white. 

Below it should be the dais of three steps, in black and white 

Above it is the super-altar, at whose top is the Stélé of Revealing 
in reproduction, with four candies on each side of it. Below the 
stélé is a place for the Book of the Law, with six candies on each 
side of it. Below this again is the Holy Graal, with roses on each 
side of it. There is room in front of the Cup for the Paten. On 
each side beyond the roses are two great candies. 

Ail this is enclosed within a great veil. 

Forming the apex of an équilatéral triangle whose base is a line 
drawn between the pillars, is a small black square altar, of two 
super-imposed cubes. 

Taking this altar as the middle of the base of a similar and equal 
triangle, at the apex of this second triangle is a small circular font. 

Repeating, the apex of a third triangle is an upright tomb. 

— 345 


Of the Officers of the Mass. 

The PRIEST. Bears the Sacred Lance, and is clothed at first 
in a plain white robe. 

The PRIESTESS. Should be actually Virgo Intacta or specially 
dedicated to the service of the Great Order. She is clothed in 
white, blue and gold. She bears the sword from a red girdle, and 
the Paten and Hosts, or Cakes of Light. 

Ihe DEACON. He is clothed in white and yellow. He bears 
the Book of the Law. 

Two Children. They are clothed in white and black. One bears 
a pitcher of water and a cellar of sait, the other a censer of lire and 
a casket of perfume. 


Of the ceremony of the Introit. 

The DEACON, opening the door of the Temple , admïts the con¬ 
grégation and takes his stand between the small altar atid the 

font. (There should be a door-keeper to attend to the admis¬ 
sion. ) 

The DEACON advances and bows before the open shrine where 
the Graal is exalted. He hisses the Book of the Eaw three times , 
opens it y and places it upon the super-altar. He turns West. 

The DEACON. Do what thou wilt shall be the whole of the 
Law. I proclaim the Law of Light, Life, Love, and Liberty in 
the name of IAü. 

The CONGREGATION. Love is the law, love under will. 

The DEACON go es to his place between the altar of incense 
and the font , faces East , and gives the step and sign of a Man and 
a Br other. Ail imitât e him. 

The DEACON and ail the PEOPLE. I believe in one 
secret and ineffable LORD* and in one Star in the company 
of Stars of whose fire we are created, and to which we shall return • 
and in one Father of Life, Mystery of Mystery, in His name 

— 346 — 

CHAOS, the soie viceregent of the Sun upon Earth; and in one 
Air the nourisher of ail that breathes. 

And I believe in one Earth, the Mother of us ail, and in one 
Womb wherein ail men are begotten, and wherein they shall rest, 
Mystery of Mystery, in Her name BABALON. 

And I believe in the Serpent and the Lion, Mystery of Mystery, 
in his name BAPHOMET. 

And I believe in one Gnostic and Catholic Church of Light, Love 
and Liberty, the Word of whose Law is 0 EAHMA. 

And I believe in the communion of Saints. 

And, forasmuch as méat and drink are transmuted in us daily 
into spiritual substance, I believe in the Miracle of the Mass. 

And I confess one Baptism of Wisdom whereby we accomplish 
the Miracle of Incarnation. 

And I confess my life one, individual, and eternal that was, and 
is, and is to corne. 


Music is now played. The child enter s with the ewer and the sait. 
The VIRGIN enter s with the Sword and the Paten. The child 
enter s with the censer and the per fume. They face the DEACON 
deploying into line from the space hetween the two altars. 

The VIRGIN. Greeting of Earth and Heaven! 

AU give the hailing sign of a Magicien , the DEACON 

The PRIESTESS, the négative child on her left y the positive 
child on her right y asc ends the steps of the High Altar. They 
await her helow. She places the Paten hefore the Graal. Having 
adored it y she descends , and with the children following her y the 
positive next her y she moves in a serpentine manner involving 3 1/2 
circles of the Temple. (Deosil about altar y widdershins about font y 
deosil about altar and front , widdershins ahout altar y and so to the 
Tomb in the westf) She draws her sword and pulls down the Veil 
therewith. ) 

The PRIESTESS. By the power of + Don, I say unto thee, 

— 347 

Arise. In the name of our Lord + the Sun, and of our Lord + 
that thou mayst administer the virtues to the Brethren. 

She sheathes the Sword. 

The PRIEST, issuing jrom the Tomb y holding the Tance erect 
with both hands y right over lejt y against his breast y takes the first 
three regular steps. He then gives the Tance to the PRIESTESS 
and gives the three penal signs. 

He then kneels and vsorships the Tance with both hands . 

Penitential music. 

The PRIEST. I am a man among men. 

He takes again the Tance and lowers it. He rises. 

The PRIEST. How should I be worthy to administer the 
virtues to the Brethren? 

The PRIESTESS takes jrom the chïld the water and the salt y 
and mixes them in the font. 

The PRIESTESS. Let the sait of Earth admonish the Water 
to bear the virtue of the Great Sea. (Genujlects). Mother, be 
thou adored! 

She returns to the West y -j~ on PRIEST with open hand doth 
she make y over his forehead y breast and body. 

Be the PRIEST pure of body and soûl! 

The PRIESTESS takes the censer jrom the child y and places it 
on the small altar. She puis incense therein. Let the Pire and the 
Air make sweet the world! Genujlects. Father, be thou adored ! 

She returns W est y and makes with the censer -f- bejore the 
PRIEST, thrice as bejore. 

Be the PRIEST fervent of body and soûl ! 

(The children résumé their weapons as they are done with.) 

The DEACON now takes the consecrated Robe jrom the High 
Altar and brings it to her. She robes the PRIEST in his Robe oj 
scarlet and gold. 

Be the flame of the Sun thine ambiance, O thou PRIEST of 
the SUN! 

The DEACON brings the crown jrom the High Altar. (The 

— 348 — 

crown may be of gold or platinum , or of electrum magicum; but 
with no other metals y save the small proportions necessary to a * 
proper alloy. It may be adorned with divers jewels y at will. But 
it must hâve the Uraeus serpent twined about it y and the cap of 
maintenance must match the scarlet of the Robe. Its texture should 
be velvetf) 

Be the Serpent thy crown, O thou PRIEST of the LORD! 

Kneeling she takes the Rance between her open hands y and runs 
them up and down upon the shaft eleven times y very gently. 

Be the LORD présent among us! 

Ail give the Hailing Sign. 

The PEOPLE : So mote it be. 


Of the Ceremony of the opening of the Veil. 

The PRIEST. Thee therefore whom we adore we also 
invoke. By the power of the lifted Lance! 

He rais es the Rance. Ail repeat Hailing Sign. 

A phrase of triumphant music. 

The PRIEST takes the PRIESTESS by her right hand with 
his left y keeping the Rcmce raised. 

I, PRIEST and KING, take thee, Virgin pure without spot; 
I upraise thee; I iead thee to the East; I set thee upon the summit 
of the Earth. 

He thrones the PRIESTESS upon the altar. The DEACON 
and the children follow y they in rank y behind him. The 
PRIESTESS takes the Book of the Raw y résumés her seat y and 
holds it open on her breast with her two hands y making a descending 
triangle with thumbs and forefingers. 

The PRIEST gives the lance to the DEACON to hold; and 
takes the ever from the child y and sprinkles the PRIESTESS, 
making five crosses y forehead y shoulders y and thighs. 

The thumb of the PRIEST is always between his index and 

— 349 — 

médius y whenever he is not holding the Lance . The PRIEST 
takes the censer from the childy and makes five crosses as bejore. 

The chïldren replace their weapons on their respective altars. 

The PRIEST hisses the hook of the JLaw three ti/mes. He 
kneels for a space in adoration y with joined hands y knuckles closed y 
thumb in position as aforesaid. He rises and draws the veil over 
the whole alta-r. Ail rise and stand to order. 

The PRIEST takes the lance from the DEACON and holds it 
as beforey as Osiris or Ththah. He circumambulates the Temple 
three timeSy f ollowed by the DEACON and the children as before. 
( These y when not using their handsy keep their arms crossed upon 
their breasts .) At the last circumambulation they leave him and 
go to the place between the font and the small altar y where they 
kneel in adoration y their hands joined palm to palm y and raised 
above their heads. 

Ail imitate this motion. 

The PRIEST returns to the East and mounts the first step of 
the Altar. 

The PRIEST. O circle of Stars whereof our Father is but 
the younger brother, marvel beyond imagination, soûl of infinité 
space, before whom Time is ashamed, the mind bewildered, and 
the understanding dark, not unto Thee may we attain, unless Thine 
image be Love. Therefore by seed and root and stem and bud and 
leaf and flower and fruit we do invoke Thee. 

Then the priest answered and said unto the Queen of Space, 
kissing her lovely brows, and the dew of her light bathing his 
whole body in a sweet-smelling perfume of sweat; O Nuit, con- 
tinuous one of Heaven, let it be ever thus, that men speak not of 
Thee as One but as None; and let them speak not of thee at ail, 
since thou art continuous. 

Euring this speech the PRIESTESS must hâve divesied her self 
completely of her robe y See CCXX.1.61. 

The PRIESTESS. But to love me is better than ail things: 
if under the night-stars in the desert thou presently burnest mine 
incense before me, invoking me with a pure heart, and the Serpent 
flame therein, thou shalt corne a little to lie in my bosom. For one 

kiss wilt thou then be willing to give ail 5 but whoso gives one 
particle of dust shall lose ail in that hour. Ye shall gather goods 
and store of women and spices; ye shall wear rich jewels; ye shall 
exceed the nations of the earth in splendour and pride; but always 
in the love of me, and so shall ye corne to my joy. I charge you 
earnestly to corne before me in a single robe, and covered with a 
rich headdress. I love you! I yearn to you! Pale or purple, 
veiled or voluptuous, I who am ail pleasure and purple, and 
drunkenness of the innermost sense, desire you. Put on the wings, 
and arouse the coiled splendour within you: corne unto me! To 
me! To me! Sing the rapturous love-song unto me! Burn to 
me per fumes! Wear to me jewels! Drink to me, for I love you! 

I love you! I am the blue-lidded daughter of Sunset. I am the 
naked brilliance of the voluptuous night-sky. To me! To me! 

The PRIEST mounts the second ste'p. 

The PRIEST. O secret of secrets that art hidden in the being 
of ail that lives, not Thee do we adore, for that which adoreth is 
also Thou. Thou art That, and That am I. 

I am the flame that burns in every heart of man, and in the core 
of every star. I am Life, and the giver of Life, yet therefore is 
the knowledge of me the knowledge of death. I am alone; there 
is no God where I am. 

{The DEACON and ail rise to their feet with Hailing Sign.) 

The DEACON. But ye, O my people, rise up and awake. Let 
the rituals be rightly performed with joy and beauty! 

There are rituals of the éléments and feasts of the times. 

A feast for the first night of the Prophet and his Bride! 

A feast for the three days of the writing of the Book of the 

A feast for Tahuti and the children of the Prophet — secret, 
O Prophet! 

A feast for the Suprême Ritual, and a feast for the Equinox of 
the Gods. 

A feast for fire and a feast for water; a feast for life and a 
greater feast for death! 

A feast every day in your hearts in the joy of my rapture! 

— 35i — 


A feast every night unto Nu, and the pleasure of uttermost 

{The PRIEST mounts the third step.) 

The PRIEST: Thou that art One, our Lord in the Universe, 
the Sun, our Lord in ourselves whose name is Mystery of Mystery, 
uttermost being whose radiance, enlightening the worlds, is also 
the breath that maketh every God even and Death to tremble 
before thee — by the Sign of Light appear thou glorious upcn 
the throne of the Sun. 

Make open the path of création and of intelligence between us 
and our minds. Enlighten our understanding. 

Encourage our hearts. Let thy light crystallize itself in our 
blood, fulfilling us of Résurrection. 

A ka dua 

Tuf ur biu 

Bi a’a chefu 

Dudu nur af an nuteru! 

The PRIESTESS. There is no law beyond Do what thou 

{The PRIEST parts the veil with his Lance.) 

{During the previous speeches the PRIESTESS has resumed 
her robe .) 


{The PRIESTESS is seated with the Paten in her right hand 
and the Cup in her left. The PRIEST présents the Lance which 
she kisses eleven times. She then holds it to her breast while the 
PRIEST falling at her knees y kisses them y his arms stretched along 
her thighs . He remains in this adoration while the Deacon intones 
the collects. Ail stand to order y with the Dieu Garde y that is: feet 
square y hands y with linked thumbs y held loosely. This is the 
universal position when standing y unless other direction is given.) 

— 352 — 


Of tlie Office of the 
Collects which. are Eleven in Number 


The DEACON. Lord visible and sensible of whom this earth 
is but a frozen spark turning about thee with annual and diurnal 
motion, source of light, source of life, let thy perpétuai radiance 
hearten us to continuai labour and enjoyment; so that as we are 
constant partakers of thy bounty we may in our particular orbit 
give out light and life, sustenance and joy to them that revolve 
about us without diminution of substance or effulgence for ever. 

The PEOPLE. So mote it be. 


The DEACON. Lord secret and most holy, source of light, 
source of life, source of love, source of liberty, be thou ever constant 
and mighty within us, force of energy, fire of motion; with 
diligence let us ever labour with thee, that we may remain in thine 
abundant joy. 

The PEOPLE. So mote it be. 


The DEACON. Lady of night, that turning ever about us 
art now visible and now invisible in thy season, be thou favourable 
to hunters, and lovers, and to ail men that toil upon the earth, 
and to ail mariners upon the sea. 

The PEOPLE. So mote it be. 


The DEACON. Giver and receiver of joy, gâte of life and 
love, be thou ever ready, thou and thine handmaiden, in thine office 
of gladness. 

The PEOPLE. So mote it be. 


The DEACON. Lord of Life and Joy, that art the might of 
man, that art the essence of every true god that is upon the surface 

— 353 — 

of the Earth, continuing knowledge from génération unto généra¬ 
tion, thou adored of us upon heaths and in woods, on mountains 
and in caves, openly in the market-places and secretly in the 
chambers of our houses, in temples of gold and ivory and marble 
as in these other temples of our bodies, we worthily commemorate 
them worthy that did of old adore thee and manifest thy glory 
unto men y Lao-tze and Siddartha and Krishna and Tahuti, Mosheh, 
DionysuSy Mohammed and To Mega Therion , with these also y 
Hermes, Pan, Priapus, Osiris, and Melchizedeck, Khem and Amoun 
and Mm tu y Heracles y Orpheus and Odysseus; with Vergilius, 
CatulluSy Martialis, Rabelais , Swinburne and many an holy bard; 
Apollonius TyanaeuSy Simon Magus, Mânes, Pythagoras y Basilides, 
Valentinus, Bardesanes and Hippolytus y that transmitted the light 
of the Gnosis to us their succès sors and their heirs; with Merlin, 
Arthur, Kamuret, Parzival, and many another, prophet, priest and 
king, that bore the Lance and Cup, the Sword and Disk, against 
the Heathen, and these also y Carolus Magnus and his paladins, 
with William of Schyren, Frederick of Hohenstaufen, Roger 
Bacon, Jacobus Burgundus Molensis the Martyr , Christian Rosen- 
creutZy Ulrich von Hutten, Paracelsus, Michael Maier, Roderic 
Borgia Pope Alexander the Sixthy Jacob Boehme, Francis Bacon 
Lord Verulam, Andrea, Robertus de Fluctibus, Johannes Dee, Sir 
Edward Kelly , Thomas Vaughan, Elias Ashmole, Molinos, Adam 
Weishaupt, Wolfang von Goethe, Ludovicus Rex Bavariæ, Richard 
Wagner, Alphonse Rouis Constant , Friedrich Nietzsche, Hargrave 
Jennings, Cari Kellner, Forlong dux, Sir Richard Burton, Sir 
Richard Payne Knight, Paul Gauguin, Docteur Gérard Encausse, 
Doctor Theodor Reuss, and Sir Aleister Crowley. Oh Sons of the 
Lion and the Snake! with ail thy saints we worthily commemorate 
them worthy that were and are and are to corne. 

May their Essence be here présent, potent, puissant, and paternal 

to perfect this feast! 

(At each name the DEACON signs -f- with thumb between index 
and médius. At ordinary mass it is only necessary to comme¬ 
morate those whose names are italicisedy with wording as is 


The PEOPLE. So mote it be. 

— 354 — 


The DEACON. Mother of fertility on whose breast. lieth 
water, whose cheek is caressed by air, and in whose heart is the 
sun’s fire, womb of ail life, recurring grâce of seasons, answer 
favourably the prayer of labour, and to pastors and husbandmen be 
thou propitious. 

The PEOPLE. So mote it be. 


The DEACON. Mysterious energy triform, mysterious 
Matter, in fourfold and sevenfold division ; the interplay of which 
things weave the dance of the Veil of Life upon the Face of the 
Spirit, let there be harmony and beauty in your mystic loves, that 
in us may be health and wealth and strength and divine pleasure 
according to the Law of Liberty; let each pursue his Will as a 
strong man that rejoiceth in his way, as the course of a Star that 
blazeth for ever among the joyous company of Heaven. 

The PEOPLE. So mote it be. 


The DEACON. Be the hour auspicious, and the gâte of life 
open in peace and in well being, so that she that beareth children 
may rejoice, and the babe catch life with both hands. 

The PEOPLE. So mote it be. 


The DEACON. Upon ail that this day unité with love under 
will let fall success; may strength and skill unité to bring forth 
ecstasy, and beauty answer beauty. 


(Ail stand y Head erect y Eyes open .) 

The DEACON. Term of ail that liveth, whose name is 
inscrutable, be favourable unto us in thine hour. 

The PEOPLE. So mote it be. 


The DEACON. Unto them from whose eyes the veil of life 


hath fallen may there be granted the accomplishment of their true 
Willsj whether they will absorption in the Infinité, or to be United 
with their chosen and preferred, or to be in contemplation, or to be 
at peace, or to achieve the labour and heroism of incarnation on 
this planet or another, or in any Star, or aught else, unto them may 
there be granted the accomplishment of their Wills. 


{Ail sit .) 

{The DEACON and the children attend the PRIEST and 
PRIESTESS, ready to hold any appropriate weapon as may he 


Of the Consécration of the Eléments. 

( The PRIEST makes five crosses. } 3 —i— 1 “T*2 on paten and cup; 
+4 °n paten alone; -f on cup alone .) 

The PRIEST. Life of man upon earth, fruit of labour, 
sustenance of endeavour, thus be thou nourishment of the Spirit! 

{He touches the Host with the Tance. ) 

By the virtue of the Rod! 

Be this bread the Body of God! 

{He takes the Host.) 


{He kneels y adores , rises y turns y shows Host to the PE O P LE, 
turnSy replaces Host and adores. IVLusic. He takes the Cup.) 

Vehicle of the joy of Man upon Earth, solace of labour, inspira¬ 
tion of endeavour, thus be thou ecstasy of the Spirit! 

{He touches the Cup with the Lance.) 

By the virtue of the Rod! 

Be this wine the Blood of God? 

{He takes the Cup) 


{He kneels, adores, rises, turns, shows the Cup to the people, 
turns, replaces the Cup and adores. Music.) 

356 — 

For this is the Covenant of Résurrection. 

He makes the five crosses on the PRIESTESS. 

Accept, O Lord, this sacrifice of life and joy, true warrants of 
the Covenant of Résurrection. 

(The PRIEST offers the Tance to the PRIESTESS, who hisses 
it; he then touches her hetween the breasts and upon the body . He 
then flings out his arms upward as comprehending the whole 
shrine. ) 

Let this offering be borne upon the waves of Aethyr to our 
Lord and Father the Sun that travelleth over the Heavens in his 
name ON. 

(He closes his hands , hisses the PRIESTESS between the breasts 
and makes three great crosses over the Paten , the Cup and Himself . 
He strikes his breast. AU repeat this action .) 

Hear ye ail, saints of the true church of old time now essentially 
présent, that of ye we claim heirship, with ye we claim communion, 
from ye we claim bénédiction in the name of IAQ. 

(He mahes three crosses on Paten and Cup together. He uncovers 
the Cup , genuflectSy tahes the Cup in his left hand and the Host 
in his right. With the host he makes the five crosses on the Cup b) 

+ i 

+3 + 2 

+5 +4 

(He elevates the Host and the Cup.) 

(The Bell strikes .) 

Anos, Anos, Anos, iaq ! 

(He replaces the Host and the Cup and adores .) 


Of the Office of the Anthem. 

The PRIEST. Thou who art I, beyond ail I am, 

Who hast no nature, and no name, 

Who art, when ail but thou are gone, 

— 357 

Thou, centre and secret of the Sun, 

Thou, hidden spring of ail things known 
And unknown, Thou aloof, alone, 

Thou, the true fire within the reed 
Brooding and breeding, source and seed 
Of life, love, liberty and light, 

Thou beyond speech and beyond sight, 

Thee I invoke, my faint fresh fire 
Kindling as mine intents aspire. 

Thee I invoke, abiding one, 

Thee, centre and secret of the Sun, 

And that most holy mystery 
Of which the vehicle am I. 

Appear, most awful and most mild, 

As it is lawful, in thy child! 

The CHORUS: For of the Father and the Son 
The Holy Spirit is the norm; 

Male-female, quintessential, one, 

Man-being veiled in woman-form. 

Glory and worship in the highest, 

Thou Dove, mankind that deifiest, 

Being that race, most royally run, 

To spring sunshine through winter storm. 

Glory and worship be to Thee, 

Sap of the world-ash, wonder-tree! 

FIRST SEMICHORUS: MEN. Glory to thee from Gilded 

SECOND SEMICHORUS: WOMEN. Glory to thee from 
Waiting Womb. 

MEN. Glory to Thee from earth unploughed! 

WOMEN. Glory to thee from virgin vowed! 

MEN. Glory to thee, true Unity 
Of the Eternal Trinity! 

WOMEN. Glory to thee, thou sire and dam 
And Self of I am that I am! 

— 358 

MEN. Glory to thee, eternal Sun, 

Thou One in Three, Thou Three in One! 

CHORUS. Glory and worship unto Thee, 

Sap of the world-ash, wonder-tree! 

(These words are to jorm the substance of the anthem; but the 
whole or any fart thereof shall be set to music y which may be 
as elaborate as art can. But even should other mthems be 
authorised by the Father of the Church , this shall hold its 
place as the first of its kind y the father of ail other s b) 


Of the Mystic Marriage and Consummation of the Eléments. 

(The PRIEST takes the Paten between the index and médius 
of the right hand . The PRIESTESS clasps the Cup in her 
right hand b) 

The PRIEST. Lord most secret, bless this spiritual food unto 
our bodies, bestowing upon health and wealth and strength and 
joy and peace, and that fulfilment of will and of love under will 
that is perpétuai happiness. 

{He makes -j- voit h Paten and kisses it. He uncovers the C up, 
genuflects, ris es. Music. He takes the Host, and breaks it 
over the Cup. He replaces the right hand portion in the 
Paten. He breaks off a particle of the left hand portion.) 



(He replaces the left hand part of the Host. . The PRIESTESS 
extends the lance point with her left hand to receive the 
particle. ) 


{The PRIEST takes the Lance. The PRIESTESS covers the 
Cup. The PRIEST genuflects , ris es y bows y joins hands. He 
strikes his breastb) 

— 359 — 

The PRIEST. O Lion and O Serpent that destroy the destroyer, 
be mighty among us. 

O Lion and O Serpent that destroy the destroyer, be mighty 
among us. 

O Lion and O Serpent that destroy the destroyer, be mighty 
among us. 

{The PRIEST joins hands upon the breast of the PRIESTESS, 
and takes bach his Tance . Irle turns to the people y lowers and Taises 
the Tance y and makes -f* upon them.) 

Do what thou wilt shall be the whole of the Law. 

The PEOPLE. Love is the law, love under will. 

{He lowers the Tancey and turns to East. The PRIESTESS 
takes the lance in her right hand y wtth her left hand she ofjers 
the Paten. The PRIEST kneels .) 

The PRIEST. In my mouth be the essence of the life of the 


{He takes the Host zvith the right handy makes -f- with it on 
the Paten y and consumes it.) 

{Silence. ) 

{The PRIESTESS takeSy uncoverSy and offers the cup y as 
bejore. ) 

The PRIEST. In my mouth be the essence of the joy of the 

{He takes the Cupy makes on the PRIESTESS, drains it y and 
returns it.) 

{Silence. ) 

{He ris es y takes the lance and turns to the people.) 

The PRIEST. There is no part of me that is not of the Gods. 

(Those of the People who intend to communicatey and none 
other should be presenty having signified their intention y a 
whole Cake of Tight and a whole goblet of wme hâve been 
prepared for each one. The DEACON marshals themthey 
advance one by one to the altar. The children take the 
Eléments and offer them. The PEOPLE communicate as 

— 360 — 

did the PRIEST, uttering the same words in an attitude of 

“There is no part of me that is not of the Gods.” 

The exceptions to this part of the ceremony are when it is of 
the nature of a célébration , in which case none but the Priest 
communicate y of a wedding y in which none y save the two to 
be married y partake; part of the ceremony of baptism when 
only the child baptised partakes y and of Confirmation at 
puberty when only the persons confirmed partake. The 
Sacrament may be reserved by the PRIEST, for administra¬ 
tion to the sick in their homesf) 

The PRIEST closes ail withm the veil. With the Tance he 
makes -f- on the people thrice y thus. ) 

The PRIEST. -|- The LORD bless y ou. 

-f- The LORD enlighten your minds and comfort your hearts 
and sustain your bodies. 

-f- The LORD bring you to the accomplishment of your true 
wills, the Great Work, the Summum Bonum, True Wisdom and 
Perfect Happiness. 

{He goes out y the DEACON and Children following y into the 
tomb of the West.) 

Music. (Voluntary .) 

NOTE: The PRIESTESS and other officers never partake of the 

sacrament y they being as it were part of the PRIEST himself. 

NOTE : Certain secret formules of this Mass are taught to the 

PRIEST in his ordination. 

— 361 — 








“I remember a certain holy day in the dusk of the Year, in the 
dusk of the Equinox of Osiris, when first I beheld thee visibly; 
when first the dreadful issue was fought out$ when the Ibis-headed 
One charmed away the strife. I remember thy first kiss, even as a 
maiden should. Nor in the dark byways was there another: thy 
kisses abide.” — Liber Lapidis Lazuli. vu. 15. 16. 

o. Be seated in thine Asana, wearing the robe of a Néophyte, 
the hood drawn. 

1. It is night, heavy and hot, there are no stars. Not one breath 
of wind stirs the surface of the sea, that is thou. No fish play in 
thy depths. 

2. Let a Breath rise and ruffle the waters. This also thou 
shalt feel playing upon thy skin. It will disturb thy méditation 
twice or thrice, after which thou shouldst hâve conquered this 
distraction. But unless thou first feel it, that Breath hath not 

3. Next, the night is riven by the lightning flash. This also 


shalt thou feel in thy body, which shall shiver and leap with the 
shock, and that also must both be suffered and overcome. 

4. After the lightning flash, resteth in the zénith a minute 
point of light. And that light shall radiate until a right cône be 

established upon the sea, and it is day. 

With this thy body shall be rigid, automatically ; and this shalt 
thou let endure, withdrawing thyself into thine heart in the form 
of an upright Egg of blacknessj and therein shalt thou abide for 
a space. 

5. When ail this is perfectly and easily performed at will, let 
the aspirant figure to himself a struggle with the whole force of the 
Universe. In this he is only saved by his minuteness. But in the 
end he is overcome by Death, who covers him with a black cross. 

Let his body fall supine with arms outstretched. 

6. So lying, let him aspire fervently unto the Holy Guardian 


7. Now let him résumé his former posture. 

Two and twenty times shall he figure to himself that he is bitten 
by a serpent, feeling even in his body the poison thereof, And let 
each bite be healed by an eagle or hawk, spreading its wings above 
his head, and dropping thereupon a healing dew. But let the last 
bite be so terrible a pang at the nape of the neck that he seemeth 
to die, and let the healing dew be of such virtue that he leapeth 

to his feet. 

8. Let there be now placed within his egg a red cross, then a 
green cross, then a golden cross, then a silver cross j or those things 
which these shadow forth. Herein is silence j for he that hath 
rightly performed the méditation will understand the innei mean- 
ing hereof, and it shall serve as a test of himself and his fellows. 

9. Let him now remain in the Pyramid or Cône of Light, as 
an Egg, but no more of blackness. 

10. Then let his body be in the position of the Hanged Man, 
and let him aspire with ail his force unto the Holy Guardian Angel. 

11. The grâce having been grantecl unto him, let him partake 
mystically of the Eucharist of the Five Eléments and let him 
proclaim Light in Extension j yea, let him proclaim Light in 


363 — 


A A A 

“These loosen the swathings of the corpse; these unbind the 
feet of Osiris, so that the flaming God ma y rage through the firma¬ 
ment with his fantastic spearA Liber Lapidis Lazuli. vu. m. 

o. Be seated in thine Asana, or recumbent in Shavasana, or in 
the position of the dying Buddha. 

1. Think of thy deathj imagine the various diseases that may 
attack thee, or accidents overtake thee. Picture the process of 
death, applying always to thyself. 

(A useful preliminary practice is to read textbooks of Pathology, 
and to visit muséums and dissecting-rooms.) 

2. Continue this practice until death is complété5 follow the 
corpse through the stages of embalming, wrapping and burial. 

3. Now imagine a divine breath entering thy nostrils. 

4. Next, imagine a divine light eniightening the eyes. 

5. Next, imagine the divine voice awakening the ears. 

6. Next, imagine a divine kiss imprinted on the lips. 

7. Next, imagine the divine energy informing the nerves and 
muscles of the body, and concentrate on the phenomenon which will 
already hâve been observed in 3, the restoring of the circulation. 

8. Last, imagine the return of the reproductive power, and 
employ this to the imprégnation of the Egg of light in which man 
is bathed. 

9. Now represent to thyself that this Egg is the Disk of the 
Sun, setting in the west. 

10. Let it sink into blackness, borne in the bark of heaven, upon 
the back of the holy cow Hathor. And it may be that thou shalt 
hear the moaning thereof. 

11. Let it become blacker than ail blackness. And in this 
méditation thou shalt be utterly without fear, for that the black¬ 
ness that will appear unto thee is a thing dreadful beyond ail thy 

And it shall corne to pass that if thou hast well and properly 

performed this méditation that on a sudden thou shalt hear the 
drone and booming of a Beetle. 

12. Now then shall the Blackness pass, and with rose and gold 
shalt thou arise in the East, with the cry of an Hawk resounding 
in thine ear. Shrill shall it be and harsh. 

13. At the end shalt thou rise and stand in the mid-heaven, a 
globe of glory. And therewith shall arise the mighty Sound that 
holy men hâve likened unto the roaring of a Lion. 

14. Then shalt thou withdraw thyself from the Vision, 
gathering thyself into the divine form of Osiris upon his throne. 

15. Then shalt thou repeat audibly the cry of triumph of the 
god re-arisen, as it shall hâve been given unto thee by thy Superior. 

16. And this being accomplished, thou mayest enter again into 
the Vision, that thereby shall be perfected in Thee. 

17. After this shalt thou return into the Body, and give thanks 
unto the Most High God IAIDA, yea unto the Most High God 

18. Mark well that this operation should be performed if it 
be possible in a place set apart and consecrated to the Works of the 
Magick of Light. Also that the Temple should be ceremonially 
open as thou hast knowledge and skill to perform, and that at the 
end thereof the closing should be most carefully accomplished. 
But in the preliminary practice it is enough to cleanse thyself by 
ablution, by robing, and by the rituals of the Pentagram and 

0-2 should be practised at first, until some réalisation is obtained; 
and the practice should always be followed by a divine invocation 
of Apollo or of Isis or of Jupiter or of Serapis. 

Next, after a swift summary of 0-2 practice 3-7. 

This being mastered, add 8. 

Then add 9-13. 

Then being prepared and fortified, well fitted for the work, 
perform the whole méditation at one time. And let this be con- 
tinued until perfect success be attained therein. For this is a 
mighty méditation and holy, having power even upon Death, yea, 
having power even upon Death. 

(Note by Fra. O. M. At any time during this méditation the 


concentration may bring about Samadhi. This is to be feared and 
shunned, more than any other breaking of control, for that it is the 
most tremenclous of the forces which threaten to obsess. There 
is also some danger of acute délirions melancholia at point I.) 



“Thou art a beautiful thing, whiter than a woman in the column 
of this vibration. 

“I shoot up vertically like an arrow, and become that Above. 

“But it is death, and the flame of the pyre. 

“Ascend in the flame of the pyre, O my Soûl ! 

“Thy God is like the cold emptiness of the utmost heaven, into 
which thou radiatest thy little light. 

“When Thou shalt know me, O empty God, my flame shall 
utterly expire in thy great N.O.X.” Liber Lapidis Lazuli. i. 36- 

o. Be seated in thine Asana, preferably the Thunderbolt. 

It is essential that the spine be vertical. 

1. In this practice the cavity of the brain is the Yonij the 
spinal cord is the Lingam. 

2. Concentrate thy thought of adoration in the brain. 

3. Now begin to awaken the spine in this manner. Concen¬ 
trate thy thought of thyself in the base of the spine, and move it 
gradually up a little at a time. 

By this means thou wilt become conscious of the spine, feeling 
each vertebra as a separate entity. This must be achieved most fully 
and perfectly before the further practice is begun. 

4. Next, adore the brain as before, but figure to thyself its 
content as infinité. Deem it to be the womb of Isis, or the body 
of Nuit. 

5. Next, identify thyself with the base of the spine as before, 
but figure to thyself its energy as infinité. Deem it to be the 
phallus of Osiris or the being of Hadit. 

6. These two concentrations 4 and 5 may be pushed to the 


point of Samadhi. Yet lose not control of the will; let not 
Samadhi be thy master herein. 

7. Now then, being conscious both of the brain and the spine, 
and unconscious of ail else, do thou imagine the hunger of the one 
for the other; the emptiness of the brain, the ache of the spine, 
even as the emptiness of space and the aimlessness of Matter. 

And if thou hast expérience of the Eucharist in both kinds, it 
shall aid thine imagination herein. 

8. Let this agony grow until it be insupportable, resisting by 
will every temptation. Not until thine whole body is bathed in 
sweat, or it may be in sweat of blood, and until a cry of intolérable 
anguish is forced from thy closed lips, shalt thou proceed. 

9. Now let a current of light, deep azuré flecked with scarlet, 
pass up and down the spine, striking as it were upon thyself that 
art coiled at the base as a serpent. 

Let this be exceeding slow and subtle; and though it be accom- 
panied with pleasure, resist; and though it be accompanied with 
pain, resist. 

10. This shalt thou continue until thou art exhausted, never 
relaxing the control. Until thou canst perforai this one section 9 
during a whole hour, proceed not. And withdraw from the médi¬ 
tation by an act of will, passing into a gentle Pranayama without 
Kumbhakham, and meditating on Harpocrates, the silent and 
virginal God. 

11. Then at last, being well-fitted in body and mind, hxed in 
peace, beneath a favourable heaven of stars, at night, in calm and 
warm weather, mayst thou quicken the movement of the light 
until it be taken up by the brain and the spine, independently of 
thy will. 

12. If in this hour thou shouldst die, is it not written, “Blessed 
are the dead that die in the Lord” ? Yea, Blessed are the dead that 
die in the Lord ! 







i. It is absolutely necessary that ail experiments should be 
recorded in detail during, or immediately after, their performance. 

1 . It is highly important to note the physical and mental condi¬ 
tion of the expérimenter or experimenters. 

3. The time and place of ail experiments must be noted; also 
the State of the weather, and generally ail conditions which might 
conceivably hâve any resuit upon the experiment either as adju¬ 
vants to or causes of the resuit, or as inhibiting it, or as sources of 

4. The A.-. A.*, will not take official notice of any experi¬ 
ments which are not thus properly recorded. 

5. It is not necessary at this stage for us to déclaré fully the 
ultimate end of our researchesj nor indeed would it be understood 
by those who hâve not become proficient in these elementary 

6. The expérimenter is encouraged to use his own intelligence, 
and not to rely upon any other person or persons, however distin- 
guished, even among ourselves. 

7. The written record should be intelligently prepared so that 
others may benefit from its study. 

8. The Book John St John published in the first number of 
the “Equinox” is an example of this kind of record by a very 
advanced student. It is not as simply written as we could wish, but 
will show the method. 

9. The more scientific the record is, the better. Yet the émo¬ 
tions should be noted, as being some of the conditions. 

Let then the record be written with sincerity and carej thus with 
practice it will be found more and more to approximate to thé 

- 368 - 


Physical clairvoyance. 

1. Take a pack of (78) Tarot playing cards. Shufïle; eut. 
Draw one card. Without looking at it, try to name it. Write 
down the card you name, and the actual card. Repeat, and tabulate 

2. This experiment is probably easier with an old genuine pack 
of Tarot cards, preferably a pack used for divination by some one 
who really understood the matter. 

3. Remember that one should expect to name the right card 
once in 78 times. Also be careful to exciude ail possibilities of 
obtaining the knowledge through the ordinary senses of sight and 
touch, or even smell. 

There was once a man whose fingertips were so sensitive that 
he could feel the shape and position of the pips and so judge the 
card correctly. 

4. It is better to try first the easier form of the experiment, by 
guessing only the suit. 

5. Remember that in 78 experiments you should obtain 22 
trumps and 14 of each other suit 5 so that without any clairvoyance 
at ail, you can guess right twice in 7 times (roughly) by calling 
trumps each time. 

6. Note that some cards are harmonious. 

Thus it would not be a bad error to call the five of Swords (“The 
Lord of Defeat”) instead of the ten of Swords (“The Lord of 
Ruin”). But to call the Lord of Love (2 Cups) for the Lord of 
Strife (5 Wands) would show that you were getting nothing right. 

Similarly a card ruled by Mars would be harmonious with a 5, 
a card of Gemini with “The Lovers”. 

7. These harmonies must be thoroughly learnt, according to the 
numerous tables given in 777. 

8. As you progress you will find that you are able to distinguish 
the suit correctly three times in four and that very few indeed inhar- 
monious errors occur, while in 78 experiments you are able to name 
the card aright as many as 15 or 20 times. 

9. When you hâve reached this stage, you may be admitted for 

369 — 

examination j and in the event of your passing you will be given 
more complex and difficult exercises. 


Asana — Posture. 

1. You must learn to sit perfectly still with every muscle tense 
for long periods. 

2. You must wear no garments that interfère with the posture 
in any of these experiments. 

3. The first position : (The God). Sit in a chair ; head up, 
back straight, knees together, hands on knees, eyes closed. 

4. The second position : (The Dragon). Kneel; buttocks 
resting on the heels, toes turned back, back and head straight, hands 
on thighs. 

5. The third position: (The Ibis). Stand, hold left ankle with 
right hand, free forefinger on lips. 

6. The fourth position: (The Thunderbolt). Sit5 left heel 
pressing up anus, right foot poised on its toes, the heel covering the 
phallus 5 arms stretched out over the knees 3 head and back straight. 

7. Various things will happen to you while you are practising 
these positions j they must be carefully analysed and described. 

8. Note down the duration of practice j the severity of the 
pain (if any) which accompanies it, the degree of rigidity attained, 
and any other pertinent matters. 

9. When you hâve progressed up to the point that a saucer 
filled to the brim with water and poised upon the head does not 
spill one drop during a whole hour, and when you can no longer 
perceive the slightest tremor in any muscle j when, in short, you 
are perfectly steady and easy, you will be admitted for examination 3 
and, should you pass, you will be instructed in more complex and 
difficult practices. 


Pranayama — Régularisation of the Breathing 

1. At rest in one of your positions, close the right nostril with 
the thumb of the right hand and breathe out slowly and completely 

through the left nostril, while your watch marks 20 seconds. 
Breathe in through the same nostril for 10 seconds. Changing 
hands, repeat with the other nostril. Let this be continuons for 
one hour. 

2. When this is quite easy to you, increase the periods to 30 and 
15 seconds. 

3. When this is quite easy to you, but not before, breathe out 
for 15 seconds, in for 15 seconds, and hold the breath for 15 

4. When you can do this with perfect ease and comfort for a 
whole hour, practice breathing out for 40 and in for 20 seconds. 

5. This being attained, practice breathing out for 20, in for 10, 
holding the breath for 30 seconds. 

When this has become perfectly easy to you, you may be admit- 
ted for examination, and should you pass, you will be instructed in 
more complex and difficult practices. 

6. You will find that the presence of food in the stomach, 
even in small quantifies, makes the practices very difficult. 

7. Be very careful never to overstrain your powers; especially 
never get so short of breath that you are compelled to breathe out 
jerkily or rapidly. 

8. Strive after depth, fullness, and regularity of breathing. 

9. Various remarkable phenomena will very probably occur 
during these practices. They must be carefully analysed and 


Dharana — Contre! of Thought. 

1. Constrain the mind to concentrate itself upon a single simple 
object imagined. 

The five tatwas are useful for this purpose; they are : a black 
ovalj a blue disk j a silver crescent ; a yellow square ; a red triangle. 

2. Proceed to combinations of simple objects ; e.g. a black 
oval within a yellow square, and so on. 

3. Proceed to simple moving objects, such as a pendulum 
swinging, a whee.1 revolving, etc. Avoid living objects. 

4. Proceed to combinations of moving objects, e.g. a piston 

37 1 

rising and falling while a pendulum is swinging. The relation 
between the two movements should be varied in different experi- 

Or even a System of flywheels, eccentrics, and governor. 

5. During these practices the mind must be absolutely confined 
to the object determined upon; no other thought must be allowed 
to intrude upon the consciousness. The moving Systems must be 
regular and harmonious. 

6. Note carefully the duration of the experiments, the number 
and nature of the intruding thoughts, the tendency of the object 
itself to départ from the course laid out for it, and any other pheno- 
mena which may présent themselves. Avoid overstrain ; this is very 

7. Proceed to imagine living objects; as a man, preferably sorne 
man known to, and respected by, yourself. 

8. In the intervals of these experiments you may try to imagine 
the objects of the other senses, and to concentrate upon them. 

For example, try to imagine the taste of chocolaté, the smell of 
roses, the feeling of velvet, the Sound of a waterfall or the ticking 
of a watch. 

9. Endeavour finally to shut out ail objects of any of the sen¬ 
sés, and prevent ail thoughts arising in your mind. When you 
feel you hâve attained some success in these practices, apply for 
examination, and should you pass, more complex and difficult prac¬ 
tices will be prescribed for you. 


Physical limitations. 

1. It is désirable that you should discover for yourself your 
physical limitations. 

2 To this end ascertain for how many hours you can subsist 
without food or drink before your working capacity is seriously 
interfered with. 

3. Ascertain how much alcohol you can take, and what forms 
of drunkenness assail you. 

372 — 

4- Ascertain how far you can walk without once stopping; 
likewise with dancing, swimming, running, etc. 

5. Ascertain for how many hours you can do without sleep. 

6. Test your endurance with various gymnastic exercises, club 
swinging, and so on. 

7. Ascertain for how long you can keep silence. 

8. Investigate any other capacities and aptitudes which may 
occur to you. 

9. Let ail these things be carefully and conscientiously 
recordedj for according to your powers will it be demanded of 


A Course of Reading. 

1. The object of most of the foregoing practices will not at 
first be clear to you; but at least (who will deny it?) they hâve 
trained you in détermination, accuracy, introspection, and many 
other qualities which are valuable to ail men in their ordinary 
avocations, so that in no case will your time hâve been wasted. 

2. That you may gain some insight into the nature of the 
Great Work which lies beyond these elementary trifles, however, 
we should mention that an intelligent person may gather more 
than a hint of its nature from the following books, which are to 
be taken as serious and learned contributions to the study of 
Nature, though not necessarily to be implicitly relied upon. 

a The Yi King” (S.B.E. Sériés, Oxford University Press.) 

“The Tao Teh King” (S.B.E. Sériés.) 

“Tannh'âuser”, by A. Crowley. 

“The Upanishads”. 

“The Bhagavad-Gita”. 

“The Voice of the Silence”. 

“Raja Yoga”, by Swami Vivekananda. 

“The Shiva Sanhita”. 

“The Aphorisms of Patanjali”. 

“The Sword of Song”. 

“The Book of the Dead”. 

“Rituel et Dogme de la Haute Magie”. 

— 373 — 

“The Book of the Sacred Magic of Abramelin the Mage”. 

“The Goetia”. 

a The Hathayoga Pradipika”. 

“The Spiritual Guide of Molinos”. 

Erdmann’s “History of Philosophy”. 

“The Star in the West” (Captain Fuller). 

“The Dhammapada” (S.B.E. Sériés, Oxford University Press). 

“The Questions of King Milinda” (S.B.E. Sériés). 

a 777 vel Prolegomena,etc.”. 

“Varieties of Religious Expérience” (James). 

“Kabbala Denudata”. 

“Konx Om Pax”. 

3 * Careful study of these books will enable the pupil to speak 
in the language of his master, and facilitate communications with 

4 * The pupil should endeavour te discover the fundamental 
harmony of these very varied Works ; for this purpose he will find 
it best to study the most extreme divergencies side by side. 

5. He may at any time that he wishes apply for examination 
in this course of reading. 

6. During the whole of this elementary study and practice he 
will do wisely to seek out and attach himself to, a master, one 
competent to correct him and advise him. Nor should he be 
discouraged by the difficulty of finding such a person. 

7. Let him further remember that he must in no wise rely 
upon, or believe in, that master. He must rely entirely upon 
himself, and crédit nothing whatever but that which lies within 
his own knowledge and expérience. 

8. As in the beginning, so at the end, we here insist upon the 
vital importance of the written record as the only possible check 
upon error derived from the various qualities of the expérimenter. 

9. Thus let the work be accomplished duly; yea, let it be 
accomplished duly. 

(If any really important or remarkable results should occur, or 
if any great difficulty présents itself, the A .*. A .*. should be at 
once informed of the circumstances.) 

— 374 






1. This book is very easy to misunderstand; readers are asked 
to use the most minute critical care in the study of it, even as we 
hâve done in the préparation. 

2. In this book it is spoken of the Sephiroth, and the Paths, of 
Spirits and Conjurations ; of Gods, Spheres, Planes, and many 
other things which may or may not exist. 

It is immaterial whether they exist or not. By doing certain 
things certain results follow; students are most earnestly warned 
against attributing objective reality or philosophie validity to any 
of them. 

3. The advantages to be gained from them are chiefly these: 

(a) A widening of the horizon of the mind. 

(b) An improvement of the control of the mind. 

4. The student, if he attains any success in the following 
practices, will find himself confrontcd by things (ideas or beings) 
too glorious or too dreadful to be described. It is essential that 
he remain the master of ail that he beholds, hears or conceives; 
otherwise he will be the slave of illusion and the prey of madness. 

Before entering upon any of these practices the student must 
be in good health, and hâve attained a fair mastery of Asana, 
Pranayama and Dharana. 

5. There is little danger that any student, however idle or 
stupid. will fail to get some resuit ; but there is great danger that 
he will be led astray, even though it be by those which it is 
necessary that he should attain. Too often, moreover, he mistaketh 
the first resting-place for the goal, and taketh off his armour as 
if he were a victor ere the fight is well begun. 

— 375 — 

It k désirable that the student shouid never attach to any resuit 
the importance which it at first seems to possess. 

6. First, then, let us consider the Book 777 and its use; the 
préparation of the Place; the use of the Magic Ceremonies; and 
finally the methods which follow in Chapter V. “Viator in Regnis 
Arboris” and in Chapter VI “Sagitta trans Lunam.” 

(In another book will be treated of the Expansion and Contrac¬ 
tion of Consciousness ; progress by slaying the Cakkrâms; progress 
by slaying the Pairs of Opposites; the methods of Sabhapaty 
Swami, etc., etc.) 


1. The student must first obtain a thorough knowledge of 
Book 777, especially of the columns printed elsewhere in this 

When these are committed to memory, he will begin to under- 
stand the nature of these correspondences. (See Illustrations in 
“The Temple of Solomon the King” in Equinox No. 2. Cross 
references are given.) 

2. If we take an example, the use of the tables will become 

Let us suppose that you wish to obtain knowledge of some 
obscure science. 

In column xlv 1 , line 12, you will find “Knowledge of Sciences.” 

By now looking up line 12 in the other columns, you will find 
that the Planet corresponding is Mercury, its number eight, its 
lineal figures the octagon and octagram. The God who rules that 
planet Thoth, or in Hebrew symbolism Tetragrammaton Adonai 
and Elohim Tzabaoth, its Archangel Raphaël, its choir of Angels 
Béni Elohim, its Intelligence Tiriel, its Spirit Taphtatharath, its 
colours Orange (for Mercury is the Sphere of the Sephira Hod, 8) 
Yellow, Purple, Grey and Indigo rayed with Violet; its Magical 
Weapon the Wand or Caduceus, its Per fumes Mastic and others, 
its sacred plants Vervain and others, its jewel the Opal or Agate; 
its sacred animal the Snake, etc., etc. 

I. Référencé to the First Edition. 

3. You would then préparé your Place of Working accordingly. 
In an orange circle you would draw an eight-pointed star of yellow, 
at whose points you would place eight lamps. The Sigil of the 
Spirit (which is to be found in Cornélius Agrippa and other books) 
you would draw in the four colours with such other devices as 
your expérience may suggest. 

4. And so on. We cannot here enter at length into ail the 
necessary préparations ; and the student will find them fully set 
forth in the proper books, of which the “Goetia” is perhaps the best 

These rituals need not be slavishly imitated; on the contrary, 
the student should do nothing the object of which he does not 
understand; also, if he hâve any capacity whatever, he will find 
his own crude rituals more effective than the highly polished ones 
of other people. 

The general purpose of ail this préparation is as follows: 

5. Since the student is a man surrounded by material objects, if 
it be his wish to master one particular idea, he must make every 
material object about him directly suggest that idea. Thus, in the 
ritual quoted, if his glance fail upon the lights, their number 
suggests Mercury j he smells the perfurnes, and again Mercury is 
brought to his mind. In other words the whole magical apparatus 
and ritual is a complex System of mnemonics. 

(The importance of these lies principally in the fact that 
particular sets of images that the student may meet in his 
wanderings correspond to particular lineal figures, divine names, 
etc. and are controlled by them. As to the possibility of producing 
results external to the mind of the seer (objective in the ordinal y 
common sense acceptation of the term) we are here silent.) 

6. There are three important practices connected with ail forms 
of cérémonial (and the two Methods which later we shall describe). 

These are: 

(1) Assumption of God-forms. 

(2) Vibration of Divine Names. 

(3) Rituals of “Banishing” and “Invoking”. 

These, at least, should be completely mastered before the 
dangerous Methods of Chapter V and VI are attempted. 

377 — 


1. The Magicai Images of the Gods of Egypt should be made 
thoroughly familiar. This can be done by studying them in any 
public muséum, or in such books as may be accessible to the student. 
They should then be carefully painted by him, both from the 
model and from memory. 

2. The student, seated in the “God” position, or in the 
characteristic attitude of the God desired, should then imagine His 
image as coinciding with his own body, or as enveloping it. This 
must be practised until mastery of the image is attained, and an 
identity with it and with the God experienced. 

It is a matter for very great regret that no simple and certain 
tests of success in this practice exist. 

3. The Vibration of God-names. As a further means of 
identifying the human consciousness with that pure portion of it 
which man calls by the name of some God, let him act thus : 

4. (a) Stand with arms outstretched \ (See illustration, in 
Equinox No. 2, p. 13.) 

(b) Breathe in deeply through the nostrils, imagining the name 
of the God desired entering with the breath. 

(c) Let that name descend slowly from the lungs to the heart, 
the solar plexus, the navel, the generative organs, and so to the 

(d) The moment that it appears to touch the feet, quickly advance 
the left foot about 12 inches, throw forward the body, and let the 
hands (drawn back to the side of the eyes) shoot out, so that you 
are standing in the typical position of the God Horus, and at the 
same time imagine the Name as rushing up and through the body, 
while you breathe it out through the nostrils with the air which 
has been till then retained in the lungs. Ail this must be done 
with ail the force of which you are capable. 

(e) Then withdraw the left foot, and place the right forefinger I 2 

I * This injunction does not apply to gods like Phthah or Harpocrates 
whose natures do not accord with this gesture. 

Or the thumb, the hngers being closed. The thumb symbolises 
spirit, the forefinger the element of water. 

~ 378 “ 

upon the lips, so that you are in the characteristic position of the 
God Harpocrates. 

(f) It is a sign that the student is performing this correctly when 
a single “Vibration” entirely exhausts his physical strength. It 
should cause him to grow hot ali over or to perspire violently, and 
it should so weaken him that he will find it difficult to remain 

6. It is a sign of success, though only by the student himself 
is it perceived, when he hears the name of the God vehemently 
roared forth, as if by the concourse of ten thousand thunders; and 
it should appear to him as if that Great Voice proceeded from the 
Universe, and not from himself. 

In both the above practices ail consciousness of anything but the 
God-form and name should be absolutely blotted out$ and the 
longer it takes for normal perception to return, the better. 


I. The Rituals of the Pentagram and Hexagram must be 
committed to memory; they are as follows — 

The Tesser Ritual of the Pentagram 

i. Touching the forehead say Ateh (Unto Thee), 

ii. Touching the breast say Malkuth (The Kingdom), 

iii. Touching the right shoulder, say ve-Geburah (and theGlory), 

iv. Touching the left shoulder, say ve-Gedulah (and the Glory). 

v. Clasping the hands upon the breast, say le-Olahm, Amen (To 

the Ages, Amen). 

vi. Turning to the East, make a pentagram (that of Earth) with 

the proper weapon (usually the Wand). Say (i.e. vibrate) 

vii. Turning to the South, the same, but say A D N I. 

viii. Turning to the West, the same, but say AHIH. 

ix. Turning to the North, the same, but say AGLA (Pronounce: 

Ye-ho-wau, Adonai, Eheieh, Agla). 

x. Extending the arms in the form of a cross say, 

xi. Before me Raphaël 5 

xii. Behind me Gabriel ; 

— 379 “ 

xiii. On my right hand, Michael. 

xiv. On my left hand, Auriel; 

xv. For about me fiâmes the Pentagram, 

xvi. And in the Column stands the six-rayed Star, 
xvii-xxi. Repeat (i) to (v), the Qabalistic Cross. 

The Greater Ritual of the Pentagram 

The Pentagrams are traced in the air with the sword or other 
weapon, the name spoken aloud, and the signs used, as illustrated. 

The Pentagrams of Spirit. 

Equilibrium of Actives. 
Name : A H I H (Eheieh) 

Equilibrium of Passives, 
Name A G L A (Agla). 

The signs of the Portai (See illustrations) : Extend the hands 
in front of you, palms outwards, separate them as if in the act of 
rending asunder a veil or curtain (actives), and then bring them 
together as if closing it up again and let them fall to the side 

(The Grade of the “Portai” is particularly attributed to the 
element of Spirit ; it refers to the Sun; the Paths of O,*! and are 
attributed to this degree. See “777” lmes 6 and 31 bis). 

The Pentagrams of Fire. 

Name: A L H I M 

— 380 — 

The signs of A° — 7 ^. Raise the arms above the head and join the 
hands, so that the tips of the fingers and of the thumbs meet, 
formulating a triangle (see illustration). 

(The Grade of 4 ° = 7 a is particularly attributed to the element 
Fire; it refers to the Planet Venus j the paths of P, ¥ and )D are 
attributed to this degree. For other attributions see “ 777 ” ^ nes 7 
and 31). 

The Pentagrams of Water. 

Name A L (El). 

The signs of 3 ° = 8°. Raise the arm till the elbows are on a 
level with the shoulders, bring the hands across the chest, touch- 
ing the thumbs and tips of fingers so as to form a triangle apex 
downwards. (See illustration). 

(The Grade of 3 0: = 8 D is particularly attributed to the element 
of water j it refers to the planet Mercury j the paths of "1 and 
are attributed to this degree. For other attributions see “777”, 
lines 8 and 23). 

The Pentagrams of Air. 

Name I H V H (Ye-ho- 

The signs of 2 °= 9 D . Stretch both arms upwards and outwards, 
the elbows bent at right angles, the hand bent back, the palms 
upwards as if supporting a weight. (See illustration). 

(The Grade of 2 0 = 9 D is particularly attributed to the element 
Air j it refers to the Moon, the path of n is attributed to this 
degree. For other attributions see “777” lines 9 and 11). 

381 - 

The Pentagrams of Earth 

Name: A D N I (Adonai). 

The Sign of 1 °— 10 n . Advance the right foot, stretch out the 
liglit hand upwards and forwards, the left hand downwards and 
backwards, the palms open. 

(The Gi a de of 1 °= 10 ^ îs particularly attributed to the element 
of Earth, See "777” lines 10 and 32 bis). 

The Tesser Rituel of the H exegratfi. 

This 1 itual is to be performed after the “Lesser Ritual of the 

(I) . Stand upright, feet together, left arm at side, right across 
body, holding Wand or other weapon upright in the médian line. 
Then face East and say : 

(II) I.N.R.I. 

Yod, Nun, Resh, Yod. 

Virgo, Isis, Mighty Mother. 

Scorpio, Apophis, Destroyer. 

Sol, Osiris, Slain and Risen. 

Isis, Apophis, Osiris, IAQ. 

< (ÎH)- Extend the arms in the form of a cross, and say “The 
Sign of Osiris Slain.” (See illustration). 

Râise the right arm to point upwards, keeping the elbow 
square, and lower the left arm to point downwards, keeping the 
elbow square, while turning the head over the left shoulder 
lookmg down so that the eyes follow the left forearm, and say, 
a The Sign of the Mourning of Isis”. (See illustration). 

(V) . Raise the arms at an angle of sixty degrees to each other 
above the head, which is thrown back, and say, “The Sign of 
Apophis and Typhon.” (See illustration). 

(VI) . Cross the arms on the breast, and bow the head and 
say, “The Sign of Osiris Risen”. (See Illustration). 

~ 382 — 

(VII). Extend the arms again as in (III) and cross them again 
as in (vi), saying : “L.V.X., Lux, the Light of the Cross”. 

(VIII). With the magical weapon trace the 
Hexagram of Fire in the East, saying, 

“ARARITA” (KJïniOtf). 

This word consists of the initiais of a sen¬ 
tence which means “One is His beginning : 
One is His Individuality : His Permutation is 

Phis hexagram consists of two équilatéral triangles, both apices 
pointing upwards. Begin at the top of the upper triangle and 
trace it in a dextro-rotary direction. The top of the lower triangle 
and trace it in a dextro-rotary direction. The top of the lower 
should coincide with the central point of the upper triangle. 

(IX). Trace the Hexagram of Earth in the 
South, saying “ARARITA”. This Hexa¬ 
gram has the apex of the lower triangle 
pointing downwards, and it should be capable 
of inscription in a circle. 

(X). Trace the Hexagram of Air in the 
West, “saying ARARITA”. This Hexa¬ 
gram is like that of Earth ; but the bases of 
the triangles coincide, forming a diamond. 


(XI). Trace the hexagram of Water in the 
North, saying “ARARITA”. 

This hexagram has the lower triangle placed 
above the upper, so that their apices coincide.. 

(XII). Repeat ( 1 -VII). 

The Banishing Ritual is identical, save that the direction of the 
Hexagrams must be reversed. 



The Greater Ritual of the Hexagram. 


To invoke or banish planets or zodiacal signs. 

The Hexagram of Earth alone is used. Draw the hexagram, 

- 385 - 

beginning from the point which is attributed to the pianet you are 
dealing with. (See “777” col.lxxxiii). Thus to invoke Jupiter 
begin from the right hand point of the iower triangle, dextro- 
rotary and complété 5 then trace the upper triangle from its left 
hand point and complété. 

Trace the astrological sigil 
of the pianet in the centre of 
your hexagram. 

For the Zodiac use the 
hexagram of the pianet which 
rules the sign you require 
(“777”, col. xxxviii) but draw 
the astrological sigil of the 
sign, instead of that of the 

For Caput and Cauda Draconis use the lunar hexagram, with 
the sigil of or <3 

To banish, reverse the hexagram. 

In ail cases use a conjuration hrst with Ararita, and next with 
the name of the Gocl corresponding to the pianet or sign you are 
dealing with. 

The Hexagrams pertaining to the planets are as in plate on pre- 
ceding page. 

2. These rituals should be practised until the figures drawn 
appear in flame, in flame so near to physical flame that it would 
perhaps be visible to the eyes of a bystander, were one présent. It 
is alleged that some persons hâve attained the power of actually 
kindling fire by these means. Whether this be so or not, the power 
is not one to be aimed at. 

3. Success in “banishing” is known by a “feeling of cleanliness” 
in the atmosphère ; success in “invoking” bv a “feeling of holiness”. 
It is unfortunate that these terms are so vague. 

But at least make sure of this 5 that any imaginary figure or being 
shall instantly obey the will of the student, when he uses the 
appropriate figure. In obstinate cases, the forrn of the appropriate 
God may be assumed. 

386 - 

4- The banishing rituals should be used at the commencement 
of any ceremony whatever. Next, the student should use a general 
invocation, such as the “Preliminary Invocation” in the “Goetia” 
as well as a spécial invocation to suit the nature of his working. 

5. Success in these verbal invocations is so subtle a matter, and 
its grades so delicately shaded, that it must be left to the good 
sense of the student to décidé whether or not he should be satisfied 
with his resuit. 


1. Let the student be at rest in one of his prescribed positions, 
having bathed and robed with the proper décorum. Let the place 
of working be free from ail disturbance, and let the preliminary 
purifications, banishings and invocations be duly accomplished, and, 
lastly, let the incense be kindled. 

2. Let him imagine his own figure (preferably robed in the 
proper magical garments, and armed with the proper magical 
weapons) as enveloping his physical body, or standing near to and 
in front of him. 

3. Let him then transfer the seat of his consciousness to that 
imagined figure 3 so that it may seem to him that he is seeing with 
its eyes, and hearing with its ears. 

This will usually be the great difficulty of the operation. 

4. Let him then cause that imagined figure to rise in the air 
to a great height above the earth. 

5. Let him then stop and look about him. (It is sometimes 
difficult to open the eyes.) 

6. Probably he will see figures approaching him, or become 
conscious of a landscape. 

Let him speak to such figures, and insist upon being answered, 
using the proper pentagrams and signs, as previously taught. 

7. Let him travel at will, either with or without guidance from 
such figure or figures. 

8. Let him further employ such spécial invocations as will cause 
to appear the particular places he may wish to visit. 

9. Let him beware of the thousand subtle attacks and déceptions 
that he will expérience, carefully testing the truth of ail with 
whom he speaks. 

— 387 — 

Thus a hostile being may appear clothed with glory ; the 
appropriate pentagram will in such a case cause him to shrivel or 

io. Practice will make the student infinitely wary in such 

il. It is usually quite easy to return to the body, but should 
any difficulty arise, practice (again) will make the imagination 
fertile. For example, one may create in thought a chariot of fire 
with white horses, and command the charioteer to drive earthwaras. 

It might be dangerous to go too far, or to stay too long; for 
fatigue must be avoided. 

The danger spoken of is that of fainting, or of obsession, or of 
loss of memory or other mental faculty. 

12. Finally, let the student cause his imagined body in which 
he supposes himself to hâve been travelling to coincide with the 
physical, tightening his muscles, drawing in his breath, and putting 
his forefinger to his lips. Then let him “awake” by a well- 
defined act of will, and soberly and accurately record his 

It may be added that this apparently complicated experiment is 
perfectly easy to perform. It is best to learn by “travelling” with 
a person already experienced in the matter. Two or three 
experiments should suffice to render the student confident and even 
expert. See also “The Seer”, pp. 295-333, Equinox I, 2. 


1. The previous experiment has little value, and leads to few 
results of importance. But it is susceptible of a development which 
merges into a form of Dharana — concentration — and as such 
may lead to the very highest ends. The principal use of the 
practice in the last chapter is to familiarise the student with every 
kind of obstacle and every kind of delusion, so that he may be 
perfect master of every idea that may arise in his brain, to dismiss 
it, to transmute it, to cause it instantly to obey his will. 

2. Let him then begin exactly as before, but with the most 
intense solemnity and détermination. 

3. Let him be very careful to cause his imaginary body to rise 


in a line exactly perpendicular to the earth’s tangent at the point 
where his physical body is situated (or to put it more simply, straight 

4. Instead of stopping, let him continue to rise until fatigue 
almost overcomes him. If he should find that he has stopped 
without willing to do so, and that figures appear, let him at ail 
costs rise above them. 

Yea, though his very life tremble on his lips, let him force his 
way upward and onward! 

5. Let him continue in this so long as the breath of life is in 
him. Whatever threatens, whatever allures, though it were 
Typhon and ail his hosts loosed from the pit and leagued against 
him, though it were from the very Throne of God Himself that 
a voice issues bidding him stay and be content, let him struggle on, 
ever on. 

6. At last there must corne a moment when his whole being is 
swallowed up in fatigue, overwhelmed by its own inertia. 1 Let 
him sink (when no longer can he strive, though his tongue be 
bitten through with the effort and the blood gush from his nostrils) 
into the blackness of unconsciousness, and then, on coming to 
himself, let him Write down soberly and accurately a record of ail 
that hath occurred, yea a record of ail that hath occurred. 


1, This in case of failure. The results of success are so many and 
wonderful that no effort is here made to describe them. They are classified,, 
tentatively, in the “Herb Dangerous”, Part II, Equinox I, 2. 

~ 389 





o. Fhis is the Book of Uniting Himself to a particular Deity 
by dévotion. 

1. Considerattons before the Threshold :— First concermng 
the ch01 ce of a particular Deity. Fhis matter is of no import, 
sobeit that thou choose one suited to thine own highest nature. 
Howsoever, this method is not so suitable for gods austere as 
Saturn, or intellectual as Thoth. But for such deities as in them- 
selves partake in anywise of love ît is a perfect mode. 

2. Concerning the frime method of this Magick Art : — 
Let the devotee consider well that although Christ and 
Osiris be one, yet the former is to be worshipped with Christian, 
and the latter with Egyptian, rites. And this, although the rites 
themselves are ceremonially équivalent. There should, however, 
be one symbol declaring the transcending of such limitations 3 and 
with regard to the Deity also, there should be some one affirmation 
of his identity both with ail other similar gods of other nations, 
and with the Suprême of whom ail are but partial reflections. 

3 - Concerning the chief flace of dévotion: —- This is the Heart 
of the Devotee, and should be symbolically represented by that 
room or spot which he loves best. And the dearest spot therein 
shall be the shrine of his temple. It is most convenient if this 
shrine and altar should be sequestered in woods, or in a private 
grove, or garden. But let it be protected from the profane. 

4. Concerning the Image of the Deity: — Let there be an 
image of the Deityj first because in méditation there is mindfulness 
induced thereby; and second because a certain power enters and 
inhabits it by virtue of the ceremonies 5 or so it is said, and We 
deny it not. Let this image be the most beautiful and perfect 
which the devotee is able to procure ; or if he be able to paint or to 
carve the same, it is ail the better. As for Deities with whose 
nature no Image is compatible, let them be worshipped in an 

— 390 

empty shrine. Such are Brahma, and Allah. Also some post- 
captivity conceptions of Jéhovah. 

5- Further concerning the shrine. — Let this shrine be 
furnished appropriately as to its ornaments, according to the book 
777. With ivy and pine-cones, that is to say, for Bacchus, and let 
lay before him both grapes and wine. So also for Ceres let there 
be corn, and cakes ; or for Diana moon-wort and pale herbs, and 
pure water. Further it is well to support the shrine with talismans 
of the planets, signs and éléments appropriate. But these should 
be made according to the right Ingenium of the Philosophus by 
the light of the book 777 during the course of his Dévotion. It 
is also well, nevertheless, if a magick circle with the right signs and 
names be made beforehand. 

6. Concerning the Ceremonies: — Let the Philosophus préparé 
a powerful Invocation of the particular Deity according to his 
Ingenium. But let it consist of these several parts: — 

First, an Imprécation, as of a slave unto his Lord. 

Second, an Oath, as of a vassal to his Liege. 

Third, a Memorial, as of a child to his Parent. 

Fourth, an Orison, as of a Priest unto his God. 

Fifth, a Colloquy, as of a Brother with his Brother. 

Sixth, a Conjuration, as to a Friend with his Friend. 

Seventh, a Madrigal, as of a Lover to his Mistress. 

And mark well that the first should be of awe, the second of 
fealty, the third of dependence, the fourth of adoration, the fifth 
of confidence, the sixth of comradeship, the seventh of passion. 

7. Further concerning the ceremonies. — Let then this Invoca¬ 
tion be the principal part of an ordered ceremony. And in this 
ceremony let the Philosophus in no wise neglect the service of a 
memal. Let him sweep and garnish the place, sprinkling it with 
water or with wine as is appropriate to the particular Deity, and 
consecrating it with oil, and with such ritual as may seem him best. 
And let ail be done with intensity and minuteness. 

8. Concerning the feriod of dévotion , and the hours thereof: 
— Let a fixed period be set for the worship ; and it is said that the 
least time is nine days by seven, and the greatest seven years by 
nine. And concerning the hours, let the Ceremony be performed 


every day thrice, or at least once, and let the sleep of the 
Philosophus be broken for some purpose of dévotion at least once 
in every night. 

Now to some it may seem best to appoint fixed hours for the 
ceremony. To others it may seem that the ceremony should be 
performed as the spirit moves them so to do 3 for this there is 
no rule. 

9. Concernlng the Robes and Instruments : — The Wand and 
Cup are to be chosen for this Art 3 never the Sword or Dagger, 
never the Pantacle, unless that Pantacle chance to be of a nature 
harmonious. But even so it is best to keep to the Wand and the 
Cup, and if one must choose, the Cup. 

For the'Robes, that of a Philosophus, or that of an Adept Within 
is most suitable3 or the robe best fitted for the service of the 
particular Deity, as a bassara for Bacchus, a white robe for Vesta. 
So also for Vesta, one might use for instrument the Lampj or the 
sickle, for Chronos. 

10. Concernlng the Incense and Libations. — The incense 
should follow the nature of the particular Deity, as, mastic for 
Mercury, dittany for Persephone. Also the libations, as, a décoc¬ 
tion of nightshade for Melancholia, or of Indian hemp for Uranus. 

11. Concernlng the harmony of the ceremonies: — Let ail 
these things be rightly considered, and at length, in language of 
the utmost beauty at the command of the Philosophus, accom- 
panied, if he has skill, by music, and interwoven, if the particular 
Deity be jocund, with dancing. And ail being carefully prepared 
and rehearsed let it be practised daily until it be wholly rhythmical 
with his aspirations, and as it were, a part of his being. 

12. Concernlng the variety of the ceremonies. — Now, seeing 
that every man differeth essentially from every other man, albeit 
in essence he is identical, let also these ceremonies assert their 
identity by their diversity. For this reason do we leave much 
herein to the right Ingenium of the Philosophus. 

12. Concernlng the life of the devotee. -— First let his way of 
life be such as is pleasing to the particular Deity. Thus to invoke 
Neptune, let him go a-fishing3 but if Hades, let him not approach 
the water that is hateful to Him. 


14. Further , concerrimg the life of the devotee: — Let him 
eut away from his life any act, word or thought, that is hateful to 
the particular Deity; as, unchastity in the case of Artémis, évasions 
in the case of Ares. Besides this, he should avoid ail harshness or 
unkindness of any kind in thought, word, or deed, seeing that 
above the particular Deity is One in whom ail is One. \ et also 
he may deliberately practise cruelties, where the particular Deity 
manifests His Love in that manner, as in the case of Kali, and of 
Pan. And therefore, before the beginning of his periods of 
dévotion, let him practise according to the rules of Liber Jugorum. 

15. Further concerning the life of the devotee: — Now, as 
many are fully occupied with their affairs, let it be known that this 
method is adaptable to the necessities of ail. 

And We bear witness that this which followeth is the Crux and 
Quintessence of the whole Method. 

First, if he hâve no Image, let him take anything soever, and 
consecrate it as an Image of his God. Likewise with his robes and 
instruments, his suffumigations and libations ; for his Robe hath he 
not a nightdress; for his instrument a walking stick ; for his suf- 
fumigation a burning match ; for his libation a glass of water ? 

But let him consecrate each thing that he useth to the service of 
that particular Deity, and not profane the same to any other use. 

16. Continuation . Next, concerning his time if it be short. 
Let him labour mentally with his Invocation, concentrating it, and 
let him perform this Invocation in his heart whenever he hath the 
leisure. And let him seize eagerly upon every opportunity for 

17. Continuation. — Third, even if he hâve leisure and pré¬ 
paration, let him seek ever to bring inward the symbols, so that 
even in his well ordered shrine the whole ceremony revolve 
inwardly in his heart, that is to say in the temple of his body, of 
which the outer temple is but an image. 

For in the brain is the shrine, and there is no Image therein; 
and the breath of man is the incense and the libation. 

18. Continuation . — Further concerning occupation. Let the 
devotee transmute within the alembic of his heart every thought, or 
word, or act into the spiritual gold of his dévotion. 


As thus : eating. Let him say, a I eat this food in gratitude to 
my Deity that hath sent it to me, in order to gain strength for my 
dévotion to Him.” 

Or: sleeping. Let him say, “I lie down to sleep, giving thanks 
for this blessing from my Deity, in order that I may he refreshed 
for new dévotion to Him.” 

Or: reading. Let him say: “I read this book that I may study 
the nature of my Deity, that further knowledge of Him may inspire 
me with deeper dévotion to Him.” 

Or: working. Let him say: “I drive my spade into the earth 
that fresh flowers (fruit, or what not) may spring up to His glory, 
and that I, purified by toil, may give better dévotion to Him.” 

Or: whatever it may be that he is doing, let him reason it out in 
his mind, drawing it through circumstance and circumstance to that 
one end and conclusion of the matter. And let him not perform 
the act until he hath done this. 

As it is written : Liber VII, Cap. 5. — 

22. a Every breath, every word, every thought is an act of love 

with thee. 

23. “The beat of my heart is the pendulum of love. 

24. “The songs of me are the soft sighs. 

25. “The thoughts of me are very rapture. 

26. “And my deeds are the myriads of Thy Children, the stars 

and the atoms.” 

And Remember Well, that if thou wert in truth a lover, ail this 
wouldst thou do of thine own nature without the slightest flaw or 
failure in the minutest part thereof. 

19. Concerning the Lections. — Let the Philosophus read 
solely in his copies of the holy books of Thelema, during the 
whole period of his dévotion. But if he weary, then let him read 
books which hâve no part whatever in love, as for récréation. 

But let him copy out each verse of Thelema which bears upon 
this matter, and ponder them, and comment thereupon. For therein 
is a wisdom and a magick too deep to utter in any other wise. 

20. Concerning the Méditations. — Herein is the most potent 
method of attaining unto the End, for him who is thoroughly 
prepared, being purified by the practice of the Transmutation of 

“ 394 — 

deed into dévotion, and consecrated by the right performance of 
the holy ceremonies. Yet herein is danger, for that the Mind is 
fluid as quicksilver, and bordereth upon the Abyss, and is beset by 
many sirens and devils that seduce and attack it to destroy it. 
Therefore let the devotee beware, and précisé accurately his médi¬ 
tations, even as a man should build a canal from sea to sea. 

21. Continuation. — Let then the Philosophus meditate upon 
ail J ove that hath ever stirred him. There is the love of David 
and of Jonathan, and the love of Abraham and Isaac, and the love 
of Lear and Cordelia, and the love of Damon and Pythias, and the 
love of Sappho and Atthis, and the love of Romeo and Juliet, and 
the love of Dante and Béatrice, and the love of Paolo and Frances- 
ca, and the love of Caesar and Lucrezia Borgia, and the love of 
Aucassin and Nicolette, and the love of Daphnis and Chloe, and the 
love of Cornelia and Caius Gracchus, and the love of Bacchus and 
Ariadne, and the love of Cupid and Psyché, and the love of 
Endymion and Artémis, and the love of Demeter and Persephone, 
and the love of Venus and Adonis, and the love of Lakshmi and 
Vishnu, and the love of Siva and Bhavani and the love of Buddha 
and Ananda, and the love of Jésus and John, and many more. 

Also there is the love of many saints for their particular deity, 
as of St Francis of Assisi for Christ, of Sri Sabhapaty Swami for 
Maheswara, of Abdullah Haji Shirazi for Allah, of St Ignatius 
Loyola for Mary, and many more. 

Now do thou take one such story every night, and enact it in thy 
mind, grasping each identity with infinité care and zest, and do thou 
figure thyself as one of the lovers and thy Deity as the other. Thus 
do thou pass through ail adventures of love, not omitting one 3 and 
to each do thou conclude : How pale a reflection is this of my love 
for this Deity! 

Yet from each shalt thou draw some knowledge of love, some 
intimacy with love, that shall aid thee to perfect thy love. Thus 
learn the humility of love from one, its obedience from another, 
its intensity from a third, its purity from a fourth, its peace from 
yet a fifth. 

So then thy love being made perfect, it shall be worthy of that 
perfect love of His. 

— 395 ~ 

22. Further concerning méditation. — Moreover let the 
Philosophus imagine to himself that he hath indeed succeeded in his 
dévotion, and that his Lord hath appeared to him, and that they 
converse as may be fitting. 

23. Concerning the JVLysterious Triangle. — Now as three 
cords separately may be broken by a child, while those same cords 
duly twisted may bind a giant, let the Philosophus learn to entwine 
these three methods of Magick into a Spell. 

To this end let him understand that as they are One, because the 
end is One, so are they One because the method is One, even the 
method of turning the mind toward the particular Deity by love in 
every act. 

And lest thy twine slip, here is a little cord that wrappeth tighdy 
round and round ail, even the Mantram or Continuous Prayer. 

24. Concerning the Aîantram or Continuous Prayer. — Let the 
Philosophus weave the Name of the particular Deity into a sentence 
short and rhythmical, as, for Artémis: èttsXGgv, èTusXOov, ApT£fJuç ; 
or, for Shiva : Namo Shivaya namaha Aum 3 or, for Mary 3 Ave 
Maria3 or for Pan, Xoups HcoTY)p Koopiou, Ito Ilav, Ico Uav ; 
or, for Allah, Hua Allahu alazi lailaha ilia Hua. 

Let him repeat this day and night without cessation mechanically 
in his brain, which is thus made ready for the Advent of that Lord, 
and armed against ail other. 

25. Concerning the Active and the Passive. — Let the Philo¬ 
sophus change from the active love of his particular deity to a 
State of passive waiting, even almost a repulsion, the repulsion not 
of distaste, but of a sublime modesty. 

As it is written, Liber LXV. ii. 59, “I hâve called unto thee, and 
I hâve journeyed with Thee, and it availed me not.” 60. “I waited 
patiently, and Thou wast with me from the beginning.” 

Then let him change back to the Active, until a véritable rhythm 
is established between the States, as it were the swinging of a pen- 
dulum. But let him reflect that a vast intelligence is required for 
this 3 for he must stand as it were almost without himself to watch 
those phases of himself, And to do this is an high Art, and per- 
taineth not altogether to the grade of Philosophus. Neither is it of 
itself helpful, but rather the reverse in this especial practice. 

— 39b 

26. Concerning silence. — Now there may corne a time in the 
course of this practice when the outward symbols of dévotion cease, 
when the soûl is as it were dumb in the presence of its God. Mark 
that this is not a cessation but a transmutation of the barren seed of 
prayer into the green shoot of yearning. This yearning is spon- 
taneous, and it shall be left to grow, whether is be sweet or bitter. 
For often times it is as the torment of hell in which the soûl burns 
and writhes unceasingly. Yet it ends, and at its end continue openly 
thy Method. 

27. Concerning Dryness. — Another State wherein at times 
the soûl may fall is this dark night. And this is indeed purifying, 
in such depths that the soûl cannot fathom it. It is less like pain 
than like death. But it is the necessary death that cornes before 
the rising of a body glorified. 

This State must be endured with fortitude; and no means of 
alleviating it may be employed. It may be broken up by the 
breaking up of the whole Method, and a return to the world 
without. This cowardice not only destroys the value of ail that has 
gone before, but destroys the value of the Oath of Fealty that 
thou hast sworn, and makes thy Will a mockery to men and gods. 

28. Concerning the Feceftions of the Devil. — Note well that 
in this State of dryness a thousand séductions will lure thee away; 
also a thousand means of breaking thine oath in spirit without 
breaking it in letter. Against this thou mayst repeat the words of 
thine oath aloud again and again until the temptation be overcome. 

Also the devil will represent to thee that it were much better for 
this operation that thou do thus and thus, and seek to affright thee 
by fears for thy health or thy reason. 

Or he may send against thee visions worse than madness. 

Against ail this there is but one remedy, the Discipline of thine 
Oath. So then thou shalt go through ceremonies meaningless and 
hideous to thee, and blasphémé shalt thou against thy Deity and 
curse Him. And this mattereth little, for it is not thou, so be that 
thou adhéré to the Letter of thine Obligation. For thy Spiritual 
Sight is closed, and to trust it is to be led into the précipice, and 
hurled therefrom. 

29. Further of this matter. — Now also subtler than ail these 

— 397 — 

terrors are the Illusions of Success. But one instant’s self-satisfac¬ 
tion or Expansion of thy Spirit, especially in this State of dryness, 
and thou art lost. For thou mayst attain the False Union with the 
Démon himself. Beware also of even the pride which rises from 
having resisted the temptations. 

But so many and so subtle are the wiles of Choronzon that the 
whole world could not contain their énumération. 

The answer to one and ail is the persistence in the literal fulfil- 
ment of the routine. Beware, then, last, of that devil who shall 
whisper in thine ear that the letter killeth, but the spirit giveth life, 
and answer : Except a corn of wheat fall into the ground, and die, 
it abideth alone, but if it die, it bringeth forth much fruit. 

Yet shalt thou also beware of disputation with the devil and 
pride in the cleverness of thine answers to him. Therefore, if thou 
hast not lost the power of silence, let it be hrst and last employed 
against him. 

30. Concerning the Enflaming of the Heart. — Now learn that 
thy methods are dry, one and ail. Intellectual exercises, moral 
exercises, they are not Love. Yet as a man, rubbing two dry sticks 
together for long, suddenly found a spark, so also from time to 
time will true Love leap unasked into thy méditation. Yet this 
shall die and be reborn again and again. It may be that thou hast 
no tinder near. 

In the end shall corne suddenly a great flame and devouring, and 
burn thee utterly. 

Now of these sparks, and of these splutterings of flame, and of 
these beginnings of the Infinité Fire, thou shalt thus be aware. 
For the sparks thy heart shall leap up, and thy ceremony or médi¬ 
tation or toil shall seem of a sudden to go of its own will 3 and for 
the little fiâmes this shall be increased in volume and intensity; 
and for the beginnings of the Infinité Fire thy ceremony shall be 
caught up unto ravishing song, and thy méditation shall be ecstasy, 
and thy toil shall be a delight exceeding ail pleasure thou hast ever 

And of the Great Flame that answereth thee it may not be 
spoken; for therein is the End of this Magick Art of Dévotion. 

31. Considérations with regard to the use of symbols. It is to 

— 398 — 

be noted that persons of powerful imagination, will, and intelligence 
hâve no need of these material symbols. There hâve been certain 
saints who are capable of love for an idea as such without it being 
otherwise than degraded by idolising it, to use this Word in its true 
sense. Thus one may be impassioned of beauty, without even the 
need of so small a concrétion of it as “The beauty of Apollo”, the 
“beauty of roses”, the “beauty of Attis”. Such persons are rare 5 
it may be doubted whether Plato himself attained to any vision of 
absolute beauty without attaching to it material objects in the first 
place. A second class is able to contemplate ideals through this 
veil 5 a third class need a double veil, and cannot think of the beauty 
of a rose without a rose before them. For such, is this Method of 
most use 5 yet let them know that there is this danger therein, that 
they may mistake the gross body of the symbol for the idea made 
concrète thereby. 

32. Considérations of further danger to those not purged of 
material thought. — Let it be remembered that in the nature of 
the love itself is danger. The lust of the satyr for the nymph is 
indeed of the same nature as the affinity of quicklime for water en 
the one hand, and of love of Ab for Ama on the otherj so also is 
the triad Osiris, Isis, Horus like that of a horse, mare, foal, and of 
red, blue, purple. And this is the foundation of Correspondences. 

But it were false to say “Horus is a foal” or “Horus is purple”. 
One may say : “Horus resembles a foal in this respect that he is the 
olfspring of two complementary beings”. 

33. Further of this matter .— So also many hâve said truly 
that since earth is that One, and océan is that One, therefore earth 
is océan. Unto Him good is illusion, and evil is illusion 5 therefore 
good is evil. By this fallacy of logic are many men destroyed. 

Moreover, there are those who take the image for the God; as 
who should say, my heart is in Tiphereth, an Adeptus is in 
Tiphereth; I am therefore an adept. 

And in this practice the worst danger is this, that the love which 
is its weapon should fail in one of two ways. 

First, if the love lack any quality of love, so long is it not idéal 
love. For it is written of the Perfected One: “There is no member 
of my body which is not the member of some god.” Therefore 

— 399 ~ 



let not the Philosophus despise any form of love, but harmonise 
ail. As it is written: Liber LXV. 32. a So therefore Perfection 
abideth not in the Pinnacles or in the Foundation, but in the 
harmony of One with ail.” 

Second, if any part of this love exceed, there is disease therein. 
As, in the love of Othello for Desdemona, lovées jealousy over- 
came love’s tenderness, so may it be in in this love of a particular 
Deity. And this is more likely, since in this divine love no élément 
may be omitted. 

It is by virtue of this completeness that no human love may in 
a 113/ way attain to more than to foreshadow a little part thereof. 

34. Concerning Mortifications. — These are not necessary to 
this method. On the contrary, they may destroy the concentration, 
as counter-irritants to, and so alleviations of, the suprême mortifi¬ 
cation which is the Absence of the Deity invoked. 

Yet as in mortal love arises a distaste for food, or a pleasure in 
things naturally painful, this perversion should be endured and 
allowed to take its course. Yet not to the interférence with natural 
bodily health, whereby the instrument of the soûl might be 

And concerning sacrifices for love’s sake, they are natural to this 
Method, and right. 

But concerning voluntary privations and tortures, without use 
save as against the devotee, they are generally not natural to 
healthy natures, and wrong. For they are selfish. To scourge one’s 
self serves not one’s master 3 yet to deny one’s self bread that one’s 
child may hâve cake is the act of a true mother. 

35. Further concerning Mortifications .—If thy body, on 
which thou ridest, be so disobedient a beast that by no means will 
he travel in the desired direction, or if thy mind be baulkish and 
éloquent as Balaam’s fabled Ass, then let the practice be abandoned. 
Let the shrine be covered in sackcloth, and do thou put on habits 
of lamentation, and abide alone. And do thou return most austerely 
to the practice of Liber Jugorum, testing thyself by a standard 
higher than that hitherto accomplished, and punishing effractions 
with a heavier goad. Nor do thou return to thy dévotion until 


that body and mind are tamed and trained to ail manner of 
peaceable going. 

36. Concerning minor adjuvant in the ceremonies. — I. Rising 
on the planes. — B y this method mayst thou assist the imagination 
at the time of concluding thine Invocation. Act as taught in 
Liber Q, by the light of Liber 777. 

37. Concerning minor methods adjuvant in the ceremonies. — 
IL Talismanic Magic. — Having made by thine Ingenium a 
talisman or pantacle to represent the particular Deity, and conse- 
crated it with infinité love and care, do thou burn it ceremonially 
before the shrine, as if thereby giving up the shadow for the 
substance. But it is useless to do this unless thou do really in thine 
heart value the talisman beyond ail else that thou hast. 

38. Concerning minor methods adjuvant in the Ceremonies . — 

III. Rehearsal. — It may assist if the traditional history of the 
particular Deity be rehearsed before him; perhaps this is best done 
in dramatic form. This method is the main one recommended in 
the “Exercitios Espirituales” of St. Ignatius, whose work may be 
taken as a model. Let the Philosophus work out the legend of his 
own particular Deity, and apportioning days to events, live that 
life in imagination, exercising the five senses in turn, as occasion 

39. Concerning minor matters adjuvant in the ceremonies. — 

IV. Dur esse. — This method consists in cursing a deity récalci¬ 
trant ; as, threatening ceremonially ££ to burn the blood of Osiris, 
and to grind down his bones to powder.” This method is alto- 
gether contrary to the spirit of love unless the particular Deity be 
himself savage and relentless; as Jéhovah or Kali. In such a 
case the desire to perform constraint and cursing may be the sign 
of the assimilation of the spirit of the devotee with that of his God, 
and so an advance to the Union with Him. 

40. Concerning the value of this particular form of Union or 
Samadhi: — Ail Samadhi is defined as the ecstatic union of subject 
and object in consciousness, with the resuit that a third thing arises 
which partakes in no way of the nature of the two. 

It would seem at first sight that it is of no importance whatever 
to choose an object of méditation. For example, the Samadhi 

401 — 

called Atmadarshana might arise from simple concentration of the 
thought on an imagined triangle or on the heart. 

But as the union of two bodies in chemistry may be endothermie 
or exothermic, the combination of Oxygen with Nitrogen is gentle, 
while that of Oxygen with Hydrogen is explosive 5 and as it is 
found that the most heat is disengaged as a rule by the union of 
bodies most opposite in character, and that the compound resulting 
from such is most stable, so it seems reasonable to suggest that the 
most important and enduring Samadhi results from the contempla¬ 
tion of the Object most opposite to the devotee. 

On other planes, it has been suggested that the most opposed 
types make the best marriages and produce the healthiest children. 
The greatest pictures and opéras are those in which violent extremes 
are blended, and so generally in every field of activity. Even in 
mathematics, the greatest parallelogram is formed if the lines 
composing it are set at right angles. 

41. Conclusions from the foregoing. — It may then be 
suggested to the Philosophus, that although his work will be 
harder his reward will be greater if he choose a Deity most remote 
from his own nature. This method is harder and higher than that 
of Liber E. For a simple object as there suggested is of the same 
nature as the commonest things of life, while even the meanest 
Deity is beyond uninitiated human understanding. On the same 
plane, too, Venus is nearer to man than Aphrodite, Aphrodite than 
Isis, Isis than Babalon, Babalon than Nuit. 

Let him décidé therefore according to his discrétion on the one 
hand and his aspiration on the other ; and let not one overrun his 

42. Further concerning the value of this Method. — Certain 
objections arise. Firstly, in the nature of ail human love is illusion, 
and a certain blindness. Nor is there any true love below the Veil 
of the Abyss. For this reason we give this method to the Philoso¬ 
phus, as the reflection of the Exempt Adept, who reflects the 
Magister Templi and the Magus. Let then the Philosophus 
attain this Method as a foundation of the higher Methods to be 
given to him when he attains those higher grades. 


Ànother objection lies in the partiality of this Method. This is 
equally a defect characteristic of the Grade. 

43. Concerning a notable danger of Success. — It may occur 
that owing to the tremendous power of the Samadhi, overcoming 
ail other memories as it should and does do, that the mind of the 
devotee may be obsessed, so that he déclaré his particular Deity to 
be sole God and Lord. This error has been the foundation of ail 
dogmatic religions, and so the cause of more misery than ail other 
errors combined. 

The Philosophus is peculiarly liable to this because from the 
nature of the Method he cannot remain sceptical; he must for the 
time believe in his particular Deity. But let him (1) consider that 
this belief is only a weapon in his hands, and (2) affirm sufficiently 
that his Deity is but an émanation or reflection or eidolon of a 
Being beyond him, as was said in Paragraph 2. For if he fail 
herein, since man cannot remain permanently in Samadhi, the 
memorised Image in his mind will be degraded, and replaced by 
the corresponding Démon, to his utter ruin. 

Therefore, after Success, let him not delight overmuch in his 
Deity, but rather busy himself with his other work, not permitting 
that which is but a step to become a goal. As it is written, Liber 
CLXXXV: “remembering that Philosophy is the Equilibrium of 
him that is in the House of Love.” 

44. Concerning secrecy and the rites of Blood. —During this 
practice it is most wise that the Philosophus utter no Word con¬ 
cerning his working, as if it were a Forbidden Love that consumeth 
him. But let him answer fools according to their folly; for since 
he cannot conceal his love from his fellows, he must speak to them 
as they may understand. 

And as many Deities demand sacrifice, one of men, another of 
cattle, a third of doves, let these sacrifices be replaced by the true 
sacrifices in thine own heart. Yet if thou must symbolise them 
outwardly for the hardness of thine heart, let thine own blood and 
no other’s, be spilt before that altar. 1 

1. The exceptions to this rule pertain neither to this practice, nor to 
this grade. N. Fra. A A 

403 — 

Nevertheless, forget not that this practice is dangerous, and may 
cause the manifestation of evil things, hostile and malicious, to thy 
great hurt. 

45. Concerning a further sacrifice. — Of this it shall be under- 
stood that nothing is to be spoken; nor need anything be spoken 
to him that hath wisdom to comprehend the number of the para- 
graph. And this sacrifice is fatal beyond all,unless it be a sacrificium 
indeed. Yet there are those who hâve dared and achieved thereby. 

46. Concerning yet a further sacrifice. — Here it is spoken of 
actual mutilation. Such acts are abominable ; and while thev may 
bring success in this Method, form an absolute bar to ail further 

And they are in any case more likely to lead to madness than to 
Samadhi. He indeed who purposeth them is already mad. 

47. Concerning human affection. — During this practice thou 
shalt in no wise withdraw thyself from human relations, only 
figuring to thyself that thy father or thy brother or thy wife is as it 
were an image of thy particular Deity. Thus shall they gain, and 
not lose, by thy working. Only in the case of thy wife this is 
difficult, since she is more to thee than ail others, and in this case 
thou mayst act with tempérance, lest her personality overcome and 
destroy that of thy Deity. 

48. Concerning the Holy Guardian Angel.' —Do thou in no 
wise confuse this invocation with that. 

49. The Bénédiction. — And so may the love that passeth ail 
Understanding keep your hearts and minds through IAÜ 
AAONAI 2 ABAQ and through BABALON of the City of the 
Pyramids, and through Astarté, the Starry One green-girdled, in 
the name ARARITA. Amen. 

404 — 





2. Let the Zelator observe the current of his breath. 

3. Let him investigate the following statements, and préparé a 
careful record of research. 

(a) Certain actions induce the flow of the breath through the 
right nostril (Pingala) 5 and, conversely, the flow of the breath 
through Pingala induces certain actions. 

(b) Certain other actions induce the flow of the breath through 
the left nostril (Ida), and conversely. 

(c) Yet a third class of actions induce the flow of the breath 
through both nostrils at once (Sushumna), and conversely. 

(d) The degree of mental and physical activity is interdependent 
with the distance from the nostrils at which the breath can be felt 
by the back of the hand. 

4. First practice. — Let him concentrate his mind upon the act 
of breathing, saying mentally, “The breath flows in”, “the breath 
flows out”, and record the results. [This practice may résolve 
itself into Mahasatipatthana (vide Liber XXV) or induce Samadhi. 
Whichever occurs should be followed up as the right Ingenium of 
the Zelator, or the advice of his Practicus, may détermine.] 

5. Second practice. Pranayama. — This is outlined in Liber E. 
Further, let the Zelator accomplished in those practices endeavour 
to master a cycle of 10, 20, 40 or even 16, 32, 64. But let this be 
done gradually and with due caution. And when he is steady and 
easy both in Asana and Pranayama, let him still further increase 
the period. 

Thus let him investigate these statements which follow: — 

(a) If Pranayama be properly performed, the body will first of 
ail become covered with sweat. This sweat is different in character 
from that customarily induced by exertion. If the Practitioner rub 
this sweat thoroughly into his body, he will greatly strengthen it. 


(b) The tendency to perspiration will stop as the practice is 
continue^ and the body become automatically rigid. 

Describe this rigidity with minute accuracy. 

(c) The State of automatic rigidity will develop into a State 
characterised by violent spasmodic movements of which the 
Practitioner is unconscious, but of whose resuit he is aware. This 
resuit is that the body hops gently from place to place. After the 
first two or three occurrences of this expérience, Asana is not lost. 
The body appears (on another theory) to hâve lost its weight almost 
completely and to be moved by an unknown force. 

(d) As a development of this stage, the body rises into the air, 
and remains there for an appreciably long period, from a second to 
an hour or more. 

Let him further investigate any mental results w’hich may occur. 

6. Third Practice . — In order both to économisé his time and 
to develop his powers, let the Zelator practise the deep full 
breathing which his preliminary exercises will hâve taught him 
during his walks. Let him repeat a sacred sentence (mantra) or 
let him count, in such a way that his footfall beats accurately with 
the rhythm thereof, as is done in dancing. Then let him practise 
Pranayama, at first without the Kumbhakam, and paying no atten¬ 
tion to the nostrils otherwise than to keep them clear. Let him begin 
by an indrawing of the breath for 4 paces, and a breathing out for 
4 paces. Let him increase this gradually to 6.6, 8.8, 12.12, 16.16 
and 24.24, or more if he be able. Next let him practise in the 
proper proportion 4.8, 6.12, 8.16, 12.24 and so on. Then if he 
choose, let him recommence the sériés, adding a gradually increasing 
period of Kumbhakam. 

7. Fourth fractice. — Following on this third practice, let him 
quicken his mantra and his pace until the walk develops into a 
dance. This may also be practised with the ordinary waltz step, 
using a mantra in three-time, such as iizzküov, étusAÔov, ApTspaç; 

or Iaoj Iao Sabao; in such cases the practice may be combined with 
dévotion to a particular deity: see Liber CLXXV. For the dance 
as such it is better to use a mantra of a non-committal character, 
such as J 0 aval, lo KaAov, To Ayaôov, or the like. 

— 406 

8. Fifth practice. — Let him practice mental concentration 
during the dance, and investigate the following experiments: 

(a) The dance becomes independent of the will. 

(b) Similar phenomena to those described in 5 (a), (b), (c), (d), 


9. A note concerning the depth and fullness of the breathing. 
In ail proper expiration the last possible portion of air should be 
expelled. In this the muscles of the throat, chest, ribs, and 
abdomen must be fully employed, and aided by the pressing of the 
upper arms into the flanks, and of the head into the thorax. 

In ail proper inspiration the last possible portion of air must be 
drawn into the lungs. 

In ail proper holding of the breath, the body must remain 
absolutely still. 

Ten minutes of such practice is ample to induce profuse sweating 
in any place of a température of 17 0 C. or over. 

The progress of the Zelator in acquiring a depth and fullness of 
breath should be tested by the respirometer. 

The exercises should be carefully graduated to avoid overstrain 
and possible damage to the lungs. 

This depth and fullness of breath should be kept as much as 
possible, even in the rapid exercises, with the exception of the sixth 
practice following. 

10. Sixth Practice. — Let the Zelator breathe as shallowly and 
rapidly as possible. He should assume the attitude of his moment 
of greatest expiration, and breathe only with the muscles of his 
throat. He may also practice lengthening the period between each 
shallow breathing. 

(This may be combined, when acquired, with concentration on 
the Visuddhi cakkra, i.e. let him fix his mind unwaveringly upon a 
point in the spine opposite the larynx.) 

11. Seventh practice. — Let the Zelator practise restraint of 
breathing in the following manner. At any stage of breathing let 
him suddenly hold the breath, enduring the need to breathe until 
it passes, returns, and passes again, and so on until consciousness 
is lost, either rising to Samadhi or similar supernormal condition, 
or falling into oblivion. 

407 — 

13- Ninth practice .—Let him practice the usual forms of 
Pranayama, but let Kumbhakarn be used after instead of before 
expiration. Let him gradually increase the period of this 
Kumbhakarn as in the case of the other. 

14. A note concerning the conditions of these experiments. 

The conditions favourable are dry, bracing air, a warm climate, 

absence of wind, absence of noise, insects and ail other disturbing 
influences, 1 a retired situation, simple food eaten in great modéra¬ 
tion at the conclusion of the practices of morning and afternoon, and 
on no account before practising. Bodily health is almost essential, 
and should be most carefully guarded (See Liber CLXXXV, Task 
of a Néophyte ). A diligent and tractable disciple, or the Practicus 
of the Zelator, should aid him in his work. Such a disciple should 
be noiseless, patient, vigilant, prompt, cheerful, of gentle manner 
and reverent to his master, intelligent to anticipate his wants, 
cleanly and gracious, not given to speech, devoted and unselfish. 
With ail this he should be fierce and terrible to strangers and ail 
hostile influences, determined and vigorous, increasingly vigilant, 
the guardian of the threshold. 

It is not désirable that the Zelator should employ any other 
créature than a man, save in cases of necessity. Yet for some of 
these purposes a dog will serve, for others a woman. There are 
also others appointed to serve, but these are not for the Zelator. 

15. Tenth practice. — Let the Zelator experiment if he will 
with inhalations of oxygen, nitrous oxide, carbon dioxide, and other 
gases mixed in small proportion with his air during his practices. 
These experiments are to be conducted with caution in the presence 
of a medical man of expérience, and they are only useful as 
facilitating a simulacrum of the results of the proper practices and 
thereby enheartening the Zelator. 

16. Kleventh practice. — Let the Zelator at any time during 
the practices, especially during the periods of Kumbhakarn, throw 
his will utterly towards his Holy Guardian Angel, directing his 
eyes inward and upward, and turning back his tongue as if to 
swallow it. 

1. Note that in the early stages of concentration of the mind, such 
annoyances become negligible. 

408 — 

(This latter operation is facilitated by severing the fraenum 
linguæ, which, if done, shouJd be done by a competent surgeon. 
We do not advise this or any similar method of cheating difficultés. 
This is, however, harmless.) 

In this manner the practice is to be raised from the physical to 
the spiritual plane, even as the words Ruh, Ruach, Pneuma, Spiritus, 
Geist, Ghost, and indeed words of almost ail languages, hâve been 
raised from their physical meaning of wind, breath, or movement, 
to the spiritual plane. (RV is the old root meaning Yoni and 
hence Wheel (Fr. roue, Lat. rota, wheel) and the corresponding 
Semitic root means “to go”. Similarly spirit is connected with 
“spiral”. — Ed.) 

17- Let the Zelator attach no crédit to any statements that may 
hâve been made throughout the course of this instruction, and 
reflect that even the counsel which we hâve given as suitable to 
the average case may be entirely unsuitable to his own. 

409 — 



(This book was formerly called Vesta. It is referred to the path 
of Virgo and the letter Yod.) 


1. This is the book of drawing ail to a point. 

2 . Herein are described three methods whereby the conscious- 
ness of the Many may be melted to that of the One. 



O. Let a magical circle be constructed, and within it an upright 
Tau drawn upon the ground. Let this Tau be devised into io 
squares (See Liber CMLXIII., Illustration i.) 

1. Let the magician be armed with the Sword of Art. 1 

2. Let him wear the black robe of a Néophyte. 

3. Let a single flame of camphor burn at the top of the Tau, 
and let there be no other light or ornament. 1 

4- Let him “open” the Temple as in DCLXXI or in any other 
convenient manner. 

5. Standing at the appropriate quarters, at the edge of the circle, 
let him banish the 5 éléments by the appropriate rituals. 

6. Standing at the edge of the circle, let him banish the 7 
planets by the appropriate rituals. Let him face the actual position 
of each planet in the heavens at the time of his working. 

7. Let him further banish the twelve signs of the Zodiac by 
the appropriate rituals, facing each sign in turn. 

8. Let him at each of these 24 banishings make three 
circumambulations widdershins, with the signs of Horus and 
Harpocrates in the East as he passes it. 

1. In circumstances where this is inappropriate let him be armed 
with wand and lamp instead of as in text. — N. 

— 410 

9. Let him advance to the square of Malkuth in the Tau, and 
perform a ritual of banishing Malkuth. But here let him not leave 
the square to circumambulate the circle, but use the formula and 
God-form of Harpocrates. 

10. Let him advance in turn to the squares Jesod, Hod, 
Netzach, Tiphereth, Geburah, Chesed and banish each by appro- 
priate rituals. 

11. And let him know that such rituals include the pronuncia- 
tion of the appropriate names of God backwards, and also a curse 
against the Sephira in respect of ail that which it is, for that which 
distinguishes and séparâtes it from Kether. 

12. Advancing to the squares of Binah and Chokmah in turn, let 
him banish these also. And for that by now an awe and trembling 
shall hâve taken hold upon him, let him banish these by a suprême 
ritual of inestimable puissance ; and let him beware exceedingly lest 
his will falter or his courage fail. 

13. Finally, let him, advancing to the square of Kether, banish 
that also by what means he may. At the end whereof let him set 
his foot upon the light, extinguishing it 1 ; and, as he falleth, let 
him falJ within the circle. 


1. Let the Hermit be seated in his Asana, robed, and let him 
meditate in turn upon every several part of his body until that part 
is so unreal to him that he no longer includes it in his compréhension 
of himself. For example if it be his right foot, let him touch that 
foot, and be alarmed, thinking, “A foot!... foot! What is this foot? 
Surely I am not alone in the Hermitage! ” 

And this practice should be carried out not only at the time of 
méditation, but during the day’s work. 

2. This méditation is to be assisted by reasoning- as, “This 
foot is not I. If I should lose my foot, I should still be I. This 
foot is a mass of changing and decaying flesh, bone, skin, blood, 

I. If armed with wand and lamp let him extinguish the light with 
his hand. — N. 

— 411 

lymph, etc. while I am the Unchanging and Immortal Spirit, 
uniform, not made, unbegotten, formless, self-luminous,” etc. 

_ 3 - This practice being perfect for each part of the body, let 
him combine his workings until the whole body is thus ur.derstood 
as the non-Ego and as illusion. 

4. Let then the Hermit, seated in his Asana, meditate upon the 
Muladhara Cakkra ana its correspondence as a power of the mind, 
and destroy it in the same manner as aforesaid. Also by reasoning: 

This émotion (memory, imagination, intellect, will, as it may be) 
is not I. This émotion is transient: I am immovable. This émotion 
is passion. I am peace”, and so on. 

Let the other Cakkras in their turn be thus destroyed, each 
one with its mental or moral attribute. 

5- In this let him be aided by his own psychological analysis, 
so that no part of his conscious being be thus left undestroyed. 
And on his thoroughness in this matter may turn his success. 

6. Lastly, having drawn ail his being into the highest Sahasrara 
Cakkra, let him remain eternally fixed in méditation thereupon. 

7. AUM. 


i; Tet the Hermit stimulate each of the senses in turn, concen- 
trating upon each until it ceases to stimulate. 

(The senses of sight and touch are extremely difficult to conquer. 
In the end the Hermit must be utterly unable by any effort to see 
or feel the object of those senses, O. M.) 

2. This being perfected, let him combine them two at a time. 

For example, let him chew ginger (taste and touch), and watch 

a waterfall (sight and hearing) and watch incense (sight and smell) 
and crush sugar in his teeth (taste and hearing) and so on. 

3. These twenty-five practices being accomplished, let him 
combine them three at a time, then four at a time. 

4. Lastly, let him combine ail the senses in a single object. 

And herein may a sixth sense be included. He is then to with- 

draw himself entirely from ail these stimulations, ferinde ac 
cadaver , in spite of his own efforts to attach himself to them. 

— 412 — 

5 - By this method it is said that the démons of the Ruach, that 
is, thoughts and memories, are inhibited, and We deny it not. But 
if so be that they arise, let him build a wall between himself and 
them according to the method. 

6. Thus having stilled the voices of the Six, may he obtain in 
sense the subtlety of the Seventh. 

7- ATMrN. 

(We add the following, contributed by a friend at that time 
without the A.-. A .'. and its dépendent orders. He worked out 
the method himself, and we think it may prove useful to many. 
O. M.). 

i. The beginner must first practise breathing regularly through 
the nose, at the same time trying hard to believe that the breath 
goes to the Ajna and not to the lungs. 

The Pranayama exercises described in the Equinox Vol. i, 
No. 4, p. ioi must next be practised, always with the idea that 
Ajna is breathing. 

Try to réalisé that power, not air, is being drawn into the Ajna, 
is being concentrated there during Kumbhakam, and is vivifying the 
Ajna during expiration. Try rather to increase the force of con¬ 
centration in Ajna than to increase so excessively the length of 
Kumbhakam as this is dangerous if rashly undertaken. 

(2) Walk slowly in a quiet place ; réalisé that the legs are 
moving, and study their movements. Understand thoroughly that 
these movements are due to nerve messages sent down from the 
brain, and that the controlling power lies in the Ajna. The legs 
are automatic, like those of a wooden monkey: the power in Ajna 
is that which does the work, is that which walks. This is not hard 
to réalisé, and should be grasped firmly, ignoring ail other walking 

Apply this method to every other muscular movement. 

(3) Lie fiat on the back with the feet under a heavy piece of 
furniture. Keeping the spine straight and the arms in a line with 
the body, rise slowly to a sitting posture, by means of the force 
residing in the Ajna (i.e. try to prevent the mind dwelling on any 
other exertion or sensation.) 

Then let the body slowly down to its original position. Repeat 


this two or three times, every night and morning, and slowly 
increase the number of répétitions. 

(4) Try to transfer ail bodily sensations to the Ajna, e.g., “I 
am cold” should mean “I feel cold”, or better still, “I am aware 
of a sensation of cold” — transfer this to the Ajna, “the Ajna is 
aware”, etc. 

(5) Pain if very slight may easily be transferred to the Ajna 
after a little practice. The best method for a beginner is to imagine 
he has a pain in the body and then imagine that it passes directly 
into the Ajna. It does not pass through the intervening structures, 
but goes direct. After continuai practice even severe pain may be 
transferred to the Ajna. 

(6) Fix the mind on the base of the spine and then gradually 
move the thoughts upwards to the Ajna. 

(In this méditation Ajna is the Holy of Holies, but it is dark 
and empty.) 

Finally, strive hard to drive anger and other obsessing thoughts 
into the Ajna. Try to develop a tendency to think hard of Ajna 
when these thoughts attack the mind, and let Ajna conquer them. 

Beware of thinking of a My Ajna”. In these méditations and 
practices, Ajna does not belong to y ou; Ajna is the master and 
worker, you are the wooden monkey. 

414 — 

liber rnaunn 



ooo. May be. 

(oo. It has not been possible to construct this book on a basis of 
pure Scepticism. This matters less, as the practice leads to 
scepticism, and it mav be through it.) 

o. This book is not intended to lead to the suprême attainment. 
On the contrary, its results define the separate being of the Exempt 
Adept from the rest of the Universe, and discover his relation to 
the Universe. 1 

1. It is of such importance to the Exempt Adept that We 
cannot overrate it. Let him in no wise adventure the plunge into 
the Abyss until he has accomplished this to his most perfect 
satisfaction. 2 

2. For in the Abyss no effort is anywise possible. The Abyss 
is passed by virtue of the mass of the Adept and his Karma. Two 
forces impel him : (i) the attraction of Binah, (2) the impulse of 
his Karma ; and the ease and even the safety of his passage dépend 
on the strength and direction of the latter. 3 

3. Should one rashly dare the passage, and take the irrevocable 
Oath of the Abyss, he might be lost therein through Aeons of 
incalculable agony; he might even be thrown back upon Chesed, 
with the terrible Karma of failure added to his original imperfec¬ 

4. It is even said that in certain circumstances it is possible to 

1. This book tells how to enquire “Who am I? ” “What is my relation 
with nature ? ” 

2. One must destroy one’s false notions about who and what one is 
before one can hnd the truth of the matter. One must therefore under- 
stand those false notions before giving them up. Unless this be done 
perfectly, one will get the True mixed up with the remains of the False. 

3. One’s life has hitherto been guided by those false notions. There¬ 
fore on giving them up, one has no standard of control of thought or action; 
and, until the truth is born, one can move only by virtue of one’s momentum. 
It is jumping off. 

415 — 

fall altogether from the Tree o£ Life and to attain the Towers of 
the Black Brothers. But We hold that this is not possible for any 
adept who has truly attained his grade, or even for any rrian who 
has really sought to help humanity even for a single second x , and 
that although his aspiration hâve been impure through vanity or 
any similar imperfections. 

5. Let then the Adept who finds the resuit of these méditations 
unsatisfactory refuse the Oath of the Abyss, and live so that his 
Karma gains strength and direction suitable to the task at some 
future period. 1 2 

6. Memory is essential to the individual consciousness; other- 
wise the mind were but a blank sheet on which shadows are cast. 
But we see that not only does the mind retain impressions, but that 
it is so constituted that its tendency is to retain some more excel- 
lently than others. Thus the great classical scholar, Sir Richard 
Jebb, was unable to learn even the schoolboy mathematics required 
for the preliminary examination at Cambridge University, and a 
spécial Grâce of the authorities was required in order to admit him. 

7. The first method to be described has been detailed in 
Bhikkhu Ananda Metteya’s a Training of the Mind” (Equinox 1,5, 
pp. 28-59, an d especially pp. 48-57). We hâve little to alter or 
to add. Its most important resuit as regards the Oath of the Abyss, 
is the freedom from ail desire or clinging to anything which it 
gives, Its second resuit is to aid the adept in the second method, 
by supplying him with further data for his investigation. 3 

8. The stimulation of memory useful in both practices is also 
achieved by simple méditation (Liber E), in a certain stage of 
which old memories arise unbidden. The adept may then practise 
this, stopping at this stage, and encouraging instead of suppressing 
the flashes of memory. 

9. Zoroaster has said, “Explore the River of the Soûl, whence 

1. Those in possession of Liber CLXXXV will note that in every 
grade but one the aspirant is pledged to serve his inferiors in the Order. 

2. Make the Adeptus Exemptus perfect as such before proceeding. 

3. The Magical Memory (i.e. of former incarnations) frees one from 
desire by shewing how futile and sorrow-breeding ail earthly and even sub- 
magical attainment prove. 

— 416 — 

or in what order you hâve corne ; so that although you hâve become 
a servant to the body, you may again rise to that Order (the 
A.*. A.*.) from which you descended, joining Works (Kamma) 
to the Sacred Reason (the Tao)”. 

io. The Resuit of the Second Method is to show the Adept 
to what end his powers are destined. When he has passed the 
Abyss and becomes Nemo, the return of the current causes him a to 
appear in the Heaven of Jupiter as a morning star or as an evening 
star” 1 In other words he should discover what may be the nature 
of his work. Thus Mohammed was a Brother reflected into 
Netzach, Buddha a Brother reflected into Hod, or, as some say, 
Daath. The présent manifestation of Frater P. to the outer is in 
Tiphereth, to the inner in the path of Léo. 

IL First Method. Let the Exempt Adept first train himself 
to think backwards by external means, as set forth here following.— 

(a) Let him learn to write backwards, with either hand. 

(b) Let him learn to walk backwards. 

(c) Let him constantly watch, if convenient, cinematograph 

films, and listen to phonograph records, reversed, 
and let him so accustom himself to these that they 
appear natural and appréciable as a whole. 

(d) Let him practise speaking backwards: thus for “I am 

He” let him say, “Eh ma I”. 

(e) Let him learn to read backwards. In this it is difficult to 

avoid cheating one’s self, as an expert reader sees a 
sentence at a glance. Let his disciple read aloud to 
him backwards, slowly at first, then more quickly. 

(f) Of his own ingenium, let him devise other methods. 

12. In this his brain will at first be overwhelmed by a sense of 
utter confusion j secondly, it will endeavour to évadé the difficulty 
by a trick. The brain will prétend to be workmg backwards when 

i. The formula of the Great Work “Solve et Coagula” may be thus 
interpreted. Solve , the dissolution of the self in the Infinité; Coagula , the 
présentation of the Infinité, in a concrète form, to the outer. Both are 
necessary to the Task of a Master of the Temple. He may appear in any 
other Heaven, according to his general nature, in his magical mask of 


— 4 L — 

it is merely normal. It is difficult to describe the nature of the 
trick, but it will be quite obvious to anyone who has done practices 
(a) and (b) for a day or two. They become quite easy, and he will 
think that he is making progress, an illusion which close analysis 
will dispel. 

13. Having begun to train his brain in this manner and obtained 
some little success, let the Exempt Adept, seated in his Asana, 
think first of his présent attitude, next of the act of being seated, 
next of his entering the room, next of his robing, etc. exactly as it 
happened. And let him most strenuously endeavour to think each 
act as happening backwards. It is not enough to think, “I am 
seated here, and before that I was standing, and before that I 
entered the room”, etc. That sériés is the trick detected in the 
preliminary practices. The sériés must not run “ghi-def-abc” 
but “ihgfedcba”: not “horse a is this” but a esroh a si siht”. To 
obtain this thoroughly well, practice (c) is very useful. The brain 
will be found to struggle constantly to right itself, soon accustoming 
itself to accept “esroh” as merely another glyph for “horse”. This 
tendency must be constantly combated. 

14. In the early stages of this practice, the endeavour should 
be to meticulous minuteness of detail in remembering actions 3 for 
the brain’s habit of thinking forward will at first be insuperable. 
Thinking of large and complex actions, then, will give a sériés 
which we may symbolically Write “opqrstu-hijklmn-abcdefg”. If 
these be split into detail, we shall hâve “stu-pqr-o-mn-kl-hij-fg- 
cde-ab” which is much nearer to the idéal “utsrqponmlkjihgfedcba”. 

15. Capacities differ widely, but the Exempt Adept need hâve 
no reason to be discouraged if after a month’s continuous labour he 
find that now and again for a few seconds his brain really Works 

16. The Exempt Adept should concentrate his efforts upon 
obtaining a perfect picture of five minutes backwards rather than 
upon extending the time covered by his méditation. For this 
preliminary training of the brain is the Pons Asinorum of the whole 

17. This five minutes 5 exercise being satisfactory, the Exempt 
Adept may extend the same at his discrétion to cover an hour, a 

— 418 — 

day ; a week, and so on. Difficultés vanish before him as he 
advancesj the extension from a day to the course of his whole life 
will not prove so difficult as the perfecting of the five minutes. 

18. This practice should be repeated at least four times daily, 
and progress is shown firstly by the ever easier running of the 
brain, secondly by the added memories which arise. 

19. It is useful to reflect during this practice, which in time 
becomes almost mechanical, upon the way in which effects spring 
from causes. This aids the mind to link its memories, and préparés 
the adept for the preliminary practice of the second method. 

20. Having allowed the mind to return for some hundred times 
to the hour of birth, it should be encouraged to endeavour to 
penetrate beyond that period. 1 If it be properly trained to run 
backwards, there will be little difficulty in doing this, although it 
is one of the distinct steps in the practice. 

21. It may be then that the memory will persuade the adept 
of some previous existence. Where this is possible, let it be checked 
by an appeal to facts, as follows : -— 

22. It often occurs to men that on visiting a place to which 
they hâve never been, it appears familiar. This may arise from a 
confusion of thought or a slipping of the memory, but it is con- 
ceivably a fact. 

If, then, the adept a remember î? that he was in a previous life 
in some City, say Cracow, which he has in this life never visited, let 
him describe from memory the appearance of Cracow, and of its 
inhabitants, setting down their names. Let him further enter into 
details of the city and its customs. And having done this with 
great minuteness, let him confirm the same by consultation with 
historians and geographers, or by a personal visit, remembering 
(both to the crédit of his memory and its discrédit) that historians, 
geographers, and himself are alike fallible. But let him not trust 
his memory, to assert its conclusions as fact, and act thereupon, 
without most adéquate confirmation. 

23. - This process of checking his memory should be practised 

1. Freudian forgetfulness tries to shield one from the shock of death. 
One has to brace oneself to face it in other ways, as by risking one’s life 

419 — 

with the earlier memories of childhood and youth by reference to 
the memories and records of others, always reflecting upon the 
fallibility even of such safeguards. 

24. Ail this being perfected, so that the memory reaches back 
into aeons incalculably distant, let the Exempt Adept meditate upon 
the fruitlessness of ail those years, and upon the fruit thereof, 
severing that which is transitory and worthless from that which is 
eternal. And it may be that he being but an Exempt Adept may 
hold ali to be savourless and full of sorrow. 

25. This being so, without réluctance will he swear the Oath of 
the Abyss. 

26. Second Method. — Let the Exempt Adept, fortified by 
the practice of the first method, enter the preliminary practice of 
the second method. 

27. Second Method. — Preliminary Practices. Let him, 
seated in his Asana, consider any event, and trace it to its immédiate 
causes. And let this be doue very fully and minutely. Here, for 
example, is a body erect and motionless. Let the adept consider 
the many forces which maintain it 5 firstly, the attraction cf the 
earth, of the sun, of the planets, of the farthest stars, nay of 
every mote of dust in the room, one cf which (could it be 
annihilated) would cause that body to move, although so imper- 
ceptibly. Also the résistance of the floor, the pressure of the air, 
and ail other external conditions. Secondly, the internai forces 
which sustain it, the vast and complex machinery of the skeleton, 
the muscles, the blood, the lymph, the marrow, ail that makes up 
a man. Thirdly the moral and intellectual forces involved, the 
mind, the will, the consciousness. Let him continue this with 
unremitting ardour, searching Nature, leaving nothing out. 

28. Next, let him take one of the immédiate causes of his 
position, and trace out its equilibrium. For example, the will. 
What détermines the will to aid in holding the body erect and 
motionless ? 

29. This being discovered, let him choose one of the forces 
which determined his will, and trace out that in similar fashion; 
and let this process be continued for many days until the inter- 
dependence of ail things is a truth assimilated in his inmost being. 


30. This being accomplished, let him trace his own history 
with spécial reference to the causes of each event. And in this 
practice he may neglect to some extent the universal forces which at 
ail times act on ail, as for example, the attraction of masses, and 
let him concentrate his attention upon the principal and determining 
or effective causes. 

For instance, he is seated, perhaps, in a country place in Spain. 
Why ? Because Spain is warm and suitable for méditation, and 
because cities are noisy and crowded. Why is Spain warm ? and 
why does he wish to meditate ? Why choose warm Spain rather 
than warm India? To the last question: Because Spain is nearer 
to his home. Then why is his home near Spain ? Because his 
parents were Germans. And why did they go to Germany ? And 
so during the whole méditation. 

31. On another day, let him begin with a question of another 
kind, and every day devise new questions, not concerning his présent 
situation, but also abstract questions. Thus let him connect the 
prevalence of water upon the surface of the globe with its necessity 
to such life as we know, with the spécifie gravity and other physical 
properties of water, and let him perceive ultimately through ail 
this the necessity and concord of things, not concord as the school- 
men of old believed, making ail things for man’s benefit or 
convenience, but the essential mechanical concord whose final law 
is inertie. And in these méditations let him avoid as if it were the 
plague any spéculations sentimental or fantastic. 

32. Second Method. The Practice Proper. — Having then 
perfected in his mind these conceptions, let him apply them to his 
own career, forging the links of memory into the chain of necessity. 

And let this be his final question: To what purpose am I fitted ? 
Of what service can my being prove to the Brothers of the 
A A .'. if I cross the Abyss, and am admitted to the City of the 
Pyramids ? 

33. Now that he may clearly understand the nature of this 
question, and the method of solution, let him study the reasoning 
of the anatomist who reconstructs an animal from a single bone. 

To take a simple example. — 

34. Suppose, having lived ail my life among savages, a ship is 


cast upon the shore and wrecked. Undamaged among the cargo is 
a “Victoria”. What is its use ? The wheels speak of roads, their 
slimness of smooth roads, the brake of hilly roads. The shafts show 
that it was meant to be drawn by an animal, their height and length 
suggest an animal of the size of a horse. That the carnage is 
open suggests a climate tolerable at any time of the year. The 
height of the box suggests crowded streets, or the spirited character 
of the animal employed to draw it. The cushions indicate its use 
to convey men rather than merchandise; its hood that rain some- 
j mes falls, or that the sun is at times powerful. The springs would 

imply considérable skill in metals; the varnish much attainment in 
that craft. 

35 * Similarly, let the adept consider of his own case. Now that 
he is on the point of plunging into the Abyss a giant Why ? 
confronts him with uplifted club. 

3 b. There is no minutest atom of his composition which can be 
withdrawn without making him some other than he is; no useless 
moment in his past. Then what is his future ? The “Victoria” is 
not a wagon; it is not intended for carting hay. It is not a sulky; 
it is useless in trotting races. 

3/* So the adept has military genius, or much knowledge of 
Greek; how do these attainments help his purpose, or the purpose 
of the Brothers ? He was put to death by Calvin, or stoned by 
Hezekiah; as a snake he was killed by a villager, or as an éléphant 
slain in battle under Hamilcar. How do such memories help him ? 
Until he hâve thoroughly mastered the reason for every incident 
in his past, and found a purpose for every item of his présent 
equipment, he cannot truly answer even those Three Questions 
that were first put to him, even the Three Questions of the Ritual 
of the Pyramid ; he is not ready to swear the Oath of the Abyss. 

38. But being thus enlightened, let him swear the Oath of the 
Abyss; yea, le t him swear the Oath of the Abyss. 

I. A brother known to me was repeatedly baffled in this méditation. 
But one day being thrown with his horse over a sheer cliff of forty feet, 
and escaping without a scratch or a bruise, he was reminded of his many 
narrow escapes from death. These proved to be the last factors in his 
problem, which, thus completed, solved itself in a moment. (O. M. 
Chinese Frontier 1905-6.) 

422 — 





00. One is the Magus : twain His forces 3 four His weapons. 
These are the seven Spirits of Unrighteousness; seven vultures of 
evil. Thus is the art and craft of the Magus but glamour. How 
shall He destroy Himself ? 

o. Y et the Magus hath power upon the Mother both directly 
and through love. And the Magus is Love, and bindeth together 
That and This in His Conjuration. 

1. In the beginning doth the Magus speak Truth, and send 
forth Illusion and Falsehood to enslave the soûl. Yet therein is 
the Mystery of Rédemption. 

2. By his Wisdom made He the Worlds: the World that is 
God is none other than He. 

3. How then shall He end His Speech with Silence ? For 
He is Speech. 

4. He is the First and the Last. How shall He cease to 
number Himself ? 

5. By a Magus is this writing made known through the mind 
of a Magister. The one uttereth clearly, and the other Under- 
standeth; yet the Word is falsehood, and the LJnderstanding 
darkness. And this saying is of Ail Truth. 

6. Nevertheless it is written; for there be times of darkness, 
and this as a lamp therein. 

7. With the Wand createth He. 

8. With the Cup preserveth He. 

9. With the Dagger destroyeth He. 

10. With the Coin redeemeth He. 

11. His weapons fulfil the wheel; and on What Axle that 
turneth is not known unto Him. 

12. From ail these actions must He cease before the curse of 
His Grade is uplifted from Him. Before He attain to that which 
existeth without Form. 

13. And if at this time He be manifested upon earth as a Man, 
and therefore is this présent writing, let this be His method, that 


the curse of His grade, and the burden of His attainment, be 
uplifted from Him. 

14. Let Him beware of abstinence from action. For the curse 
of His grade is that he must speak Truth, that the Faisehood 
thereof may enslave the soûls of men. Let Him then utter that 
without Fear, that the Law may be fulfilled. And according to 
His Original Nature will that law be shapen, so that one may 
déclaré gentleness and quietness, being an Hindu- and another 
fierceness and servility, being a Jew; and yet another ardour and 
manüness, bemg an Arab. Y et this matter toucheth the mystery 
of Incarnation, and is not here to be declared. 

15. Now the grade of a Magister teacheth the Mystery of 
Sorrow, and the grade of a Magus the Mystery of Change, and 
the grade of Ipsissimus the Mystery of Selflessness, which is called 
also the Mystery of Pan. 

16. Let the Magus then contemplate each in turn, raising it to 
the ultimate power of Infinity. Wherein Sorrow is Joy, and 
Change is Stability, and Selflessness is Self. For the interplay of 
the parts hath no action upon the whole. And this contemplation 
shall be performed not by simple méditation — how much less then 
by reason! but by the method which shall hâve been given unto 
Him in His initiation to the Grade. 

17. Following which method, it shall be easy for Him to 
combine that trinity from its éléments, and further to combine Sat- 
Chit-Ananda, and Light, Love, Life, three by three into nine that 
are one, in which méditation success shall be That which was first 
adumbrated to Him in the grade of Practicus (which reflecteth 
Mercury into the lowest world) in Liber XXVII, “Here is Nothing 
under its three Forms.” 

18. And this is the Opening of the Grade of Ipsissimus, and by 
the Buddhists it is called the trance Nerodha-Samapatti. 

19* And woe, woe, woe, yea woe, and again woe, woe, woe, 
unto seven times be His that preacheth not His law to men ! 

20. And woe also be unto Him that refuseth the curse of the 
grade of a Magus, and the burden of the Attainment thereof. 

21. And in the word CHAOS let the book be sealed, yea, let 
the Book be sealed. 

— 424 — 





o. These are the adorations to be performed by aspirants to 
the A A 

1. Let him greet the Sun at dawn, facing East, giving the 
sign of his grade. And let him say in a loud voice: 

Hail unto Thee who art Ra in Thy rising, even unto Thee who 
art Ra in Thy strength, who travellest over the Heavens in Thy 
bark at the Uprising of the Sun. 

Tahuti standeth in His splendour at the prow, and Ra-Hoor 
abideth at the helm. 

Hail unto Thee from the Abodes of Night ! 

2. Also at Noon, let him greet the Sun, facing South, giving 
the sign of his grade. And let him say in a loud voice: 

Hail unto Thee who art Ahathoor in Thy triumphing, even unto 
Thee who art Ahathoor in Thy beauty, who travellest over the 
heavens in Thy bark at the Mid-course of the Sun. 

Tahuti standeth in His splendour at the prow, and Ra-Hoor 
abideth at the helm. 

Hail unto Thee from the Abodes of Morning ! 

3. Also, at Sunset, let him greet the Sun, facing West, giving 
the sign of his grade. And let him say in a loud voice: 

Hail unto Thee who art Tum in Thy setting, even unto Thee 
who art Tum in Thy joy, who travellest over the Heavens in 
Thy bark at the Down-going of the Sun. 

Tahuti standeth in His splendour at the prow, and Ra-Hoor 
abideth at the helm. 

Hail unto Thee from the Abodes of Day ! 

4. Lastly, at Midnight, let him greet the Sun, facing North, 
giving the sign of his grade, and let him say in a loud voice: 

Hail unto Thee who art Khephra in Thy hiding, even unto 
Thee who art Khephra in Thy silence, who travellest over the 
heavens in Thy bark at the Midnight Hour of the Sun. 

— 425 — 

Tahuti standeth in His splendour at the prow, and Ra-Hoor 
abideth at the helm. 

Hail unto Thee from the Abodes of Evening. 

5. And after each of these invocations thou shalt give the 
sign of silence, and afterward thou shalt perform the adoration 
that is taught thee by thy Superior. And then do thou compose 
Thyself to holy méditation. 

6. Also it is better if in these adorations thou assume the 
God-form of Whom thou adorest, as if thou didst unité with Him 
in the adoration of That which is beyond Him. 

7 - Thus shalt thou ever be mindful of the Great Work which 
thou hast undeitaken to perform ? and thus shalt thou be 
strengthened to pursue it unto the attainment of the Stone of the 
Wi se ? the Summum Bonum ? True Wisdom and Terfect Happmess. 

— 426 — 





O. Behold the Yoke upon the neck of the Oxen ! Is it not 
thereby that the Field shali be ploughed ? The Yoke is heavy, 
but ioineth together them that are separate—Glory to Nuit and 
to Hadit, and to Him that hath given us the Symbol of the Rosy 
Cross ! 

Glory unto the Lord of the Word Abrahadabra, and Glory 
unto Him that hath given us the Symbol of the Ankh, and of the 
Cross within the Circle ! 

1. Three are the Beasts wherewith thou must plough the 
Field; the Unicom, the Horse, and the Ox. And these shalt thou 
yoke in a triple yoke that is governed by One Whip. 

2. Now these Beasts run wildly upon the earths and are not 
easily obedient to the Man. 

3. Nothing shall be said here of Cerberus, the great Beast of 
Hell that is every one of these and ail of these, even as Athanasius 
hath foreshadowed. For this matter 1 is not of Tiphereth without, 
but Tiphereth within. 


o. The Unicom is speech. Man, rule thy Speech! How else 
shalt thou master the Son, and answer the Magician at the right 
hand gateway of the Crown ? 

1. Here are practices. Each may last for a week or more. 

2. (a) Avoid using some common Word, such as “and” or 
“the” or “but”; use a paraphrase. 

(b) Avoid using some letter of the alphabet, such as “t”, or 
“s”, or “m”; use a paraphrase. 

(c) Avoid using the pronouns and adjectives of the first per- 
son; use a paraphrase. 

Of thine own ingenium devise others. 

I. (i.e. the matter of Cerberus). 

427 — 

1 . On each occasion that thou art betrayed into saying that 
thou art sworn to avoid, eut thyself sharply upon the wrist or 
forearm with a razor; even as thou shouldst beat a disobedient 
dog. Feareth not the Unicom the claws and teeth of the Lion ? 

3. Thine arm then serveth thee both for a warning and for 
a record. Thou shalt Write down thy daily progress in these 
practices, until thou art perfecily vigilant at ail times over the 
least word that slippeth from thy tongue. 

Thus bind thyself, and thou shalt be for ever free. 


o. The Morse is Action. Man, rule thine Action. How 
else shalt thou master the Father, and answer the Fool at the Left 
Hand Gateway of the Crown ? 

1. Here are practices. Each may last for a week, or more. 

(a) Avoiding lifting the left arm above the waist. 

(b) Avoid Crossing the legs. 

Of thine own ingenium devise others. 

2. On each occasion that thou art betrayed into doing that thou 
art sworn to avoid, eut thyself sharply upon the wrist or forearm 
with a razor$ even as thou shouldst beat a disobedient dog. Feareth 
not the Horse the teeth of the Camel ? 

3. Thme arm then serveth thee both for a warning and for a 
record. Thou shalt Write down thy daily progress in these practices, 
until thou art perfectlv vigilant at ail times over the least action 
that slippeth from the least of thy fingers. 

Thus bind thyself, and thou shalt be for ever free. 


o. The Ox is Thought. Man, rule thy Thought! How 
else shalt thou master the Holy Spirit, and answer the High 
Priestess in the Middle Gateway of the Crown ? 

1. Here are practices. Each may last for a week or more. 

(a) Avoid thinking of a definite subject and ail things con- 
nected with it, and let that subject be one which commonly occu- 
pies much of thy thought, being frequently stimulated by sense- 
perceptions or the conversation of others. 

— 428 — 

(b) By some device, such as the changing of thy ring from one 
finger to another, create in thyself two personalities, the thoughts 
of one being within entirely different limits from that of the other, 
the common ground being the necessities of life. 1 

Of thine own Ingenium devise others. 

2. On each occasion that thou art betrayed into thinking that 
thou art sworn to avoid, eut thyself sharply upon the wrist or 
forearm with a razor ; even as thou shouldst beat a disobedient dog. 
Feareth not the Ox the Goad of the Floughman ? 

3. Thine arm then serveth thee both for a warning and for a 
record. Thou shalt Write down thy claily progress in these practices, 
until thou art perfectly vigilant at ail times over the least thought 
that ariseth in thy brain. 

Thus bind thyself, and thou shalt be for ever free. 

I. For instance, let A be a man of strong passions, skilled in the Holy 
Qabalah, a vegetarian, and a keen “reactionary” politician. Let B be a 
bloodless and ascetic thinker, occupied with business and family cares, an 
eater of méat, and a keen progressive politician. Let no thought proper 
to “A” arise when the ring is on the “B” finger, and vice versa. 

— 429 





1. This is the secret of the Lïoly Graal, that is the sacred vessei 
of our Lady, the Scarlet Woman, Babalon the IVlother of Abomina¬ 
tions, the Bride of Chaos, that rideth upon our Lord the Beast. 

2. Thou shalt drain out thy blood that is thy life into the 
golden cup of her fornication. 

3. Thou shalt mingle thy life with the universal life. Thou 
shalt keep not back one drop. 

4» Then shall thy brain be dumb, and thy heart beat no more, 
and ail thy life shall go from thee; and thou shalt be cast out 
upon the midden, and the birds of the air shall feast upon thy 
flesh, and thy bones shall whiten in the sun. 

5. Then shall the winds gather themselves together and bear 
thee up as it were a little heap of dust in a sheet that hath four 
corners, and they shall give it unto the guardian of the Abyss. 

6. And because there is no life therein, the guardian of the 
Abyss shall bid the angels of the winds pass by. And the angels 
thereof shall be no more. 

7 ' N° w therefore that thou mayest achieve this ritual of the 
Holy Graal, do thou divest thyself of ail thy goods. 

8. Thou hast wealth ; give it unto them that hâve need thereof, 
yet no desire toward it. 

9. Thou hast health$ slay thyself in the fervour of thine 
abandonment unto Our Lady. Let thy flesh hang loose upon thy 
bones, and thine eyes glare with thy quenchless lust unto the 
Infinité, with thy passion for the Unknown, for Her that is beyond 
Knowledge the accursed one. 

IG. Thou hast love3 tear thy mother from thine heart and 
spit in the face of thy father. Let thy foot trample the belly of thy 

wife, and let the babe at her breast be the prey of dogs and 

11. For if thou dost not this with thy will, then shall We do 

— 430 — 

this despite thy wiJl. So that thou attain to the Sacrament of the 
Graal in the Chapel of Abominations. 

12. And behold ! If by stealth thou keep unto thyself onc 
thought of thine, then shalt thou be cast out into the abyss for 
ever; and thou shalt be the lonely one, the eater of dung, the 
afflicted in the Day of Be-With-Us. 

13. Yea! verily this is the Truth, this is the Truth, this is the 
l'ruth. Unto thee shall be granted joy and health and wealth and 
wisdom when thou art no longer thou. 

14. Then shall every gain be a new sacrament, and it shall not 
défile thee; thou shalt revel with the wantons in the market place, 
and the virgins shall fling roses upon thee, and the merchants 
bend their knees and bring thee gold and spiees. Also young boys 
shall pour wonderful wines for thee, and the singers and the 
dancers shall sing and dance for thee. 

15. Yet shalt thou not be therein, for thou shalt be forgotten, 
dust lost in dust. 

16. Nor shall the aeon itself avail thee in this; for from the 
dust shall a white ash be prepared by Hermes the Invisible. 

17. And this is the wrath of God, that these things should be 

18. And this is the grâce of God, that these things should be 

19. Wherefore I charge you that ye corne unto me in the 
Beginning; for if ye take but one step in this Path, ye must arrive 
inevitably at the end thereof. 

20. This Path is beyond Life and Death; it is also beyond 
Love, but that ye know not, for ye know not Love. 

21. And the end thereof is known not even unto Our Ladv, 

J s 

nor to the Beast whereon She rideth, nor unto the Virgin her 
daughter, nor unto Chaos her lawful Lord; but unto the Crowned 
Child is it known ? It is not known if it be known. 

22. Therefore unto Hadit and unto Nuit be the glory in the 
End and the Beginning; yea, in the End and the Beginning. 

— 431 — 






o. Gnarled Oak of God ! In thy branches is the lightning 
nested ! Above thee hangs the Eyeless Hawk. 

1. Thou art blasted and black! Supremely solitary in that 
heath of scrub. 

2. Up ! The ruddy clouds hang over thee ! ït is the storm. 

3. There is a flaming gash in the sky. 

4- Up. 

5. Thou art tossed about in the grip of the storm for an aeon 
and an aeon and an aeon. But thou givest not thy sap; thou 
fallest not. 

6. Only in the end shalt thou give up thy sap when the great 
God F.I.A.T. is enthroned on the day of Be-With-Us. 

7. For two things are done and a third thing is begun. Isis 
and Osiris are given over to incest and adultery. Horus leaps up 
thrice armed from the womb of his mother. Harpocrates his twin 
is hidden within him. SET is his holy covenant, that he shall 
display in the great day of M.A.A.T., that is being interpreted the 
Master of the Temple of A .\ A whose name is Truth. 

8. Now in this is the magical power known. 

9. It is like the oak that hardens itself and bears up against the 
storm. It is weather-beaten and scarred and confident like a sea- 

10. Also it straineth like a hound in the leash. 

11. It hath pride and great subtlety. Yea, and glee also ! 

12. Let the Magus act thus in his conjuration. 

13. Let him sit and conjure3 let him draw himself together in 
that forcefulness ; let him rise next swollen and straining; let him 
dash back the hood from his head and fix his basilisk eye upon the 
sigil of the démon. Then let him sway the force of him to and fro 
like a satyr in silence, until the Word burst from his throat. 

14. Then let him not fall exhausted, although he might hâve 
been ten thousandfold the human; but that which floodeth him is 

— 43 2 

the infinité mercy of the Genitor-Genitrix of the Universe, whereof 
he is the Vessel. 

15. Nor do thou deceive thyself. It is easy to tell the live 

force from the dead matter. It is 110 easier to tell the live snake 
from the dead snake. 

16. Also concerning vows. Be obstinate, and be not obstinate. 
Understand that the yieldmg of the Yoni is 011e with the 
lengthening of the Lingam. Thou art both these; and thy vow is 
but the rustling of the wind on Mount Meru. 

17. How shalt thou adore me who am the Eye and the Tooth, 
the Goat of the Spirit, the Lord of Création. I am the Eye in the 
Triangle, the Silver Star that ye adore. 

18. I am Baphomet, that is the Eightfold Word that shall be 
equilibrated with the Three. 

* 9 - There is no act or passion that shall not be an hymn in 
mine honour. 

20. Ail holy things and ail symbolic things shall be my 

21. These animais are sacred unto me 5 the goat, and the duck, 
and the ass, and the gazelle, the man, the woman and the child. 

22. Ail corpses are sacred unto me3 they shall not be touched 
save in mine eucharist. Ail lonely places are sacred unto me; 
where one man gathereth himself together in my name, there will 
I leap forth in the midst of him. 

23. I am the hideous god, and who mastereth me is uglier 
than I. 

2 4 - Yet I give more than Bacchus and Apolio; my gifts exceed 
the olive and the horse. 

25. Who worshippeth me must worship me with many rites. 

26. I am concealed with ail concealments3 when the Most 
Holy Ancient One is stripped and driven through the market place, 

I am still secret and apart. 

27. Whom I love I chastise with many rods. 

28. Ail things are sacred to me; no thing is sacred from me. 

29. For there is no holiness where I am not. 

30. Fear not when I fall in the fury of the storm; for mine 
acorns are blown afar by the wind; and verily I shall rise again, 

— 433 

and my children about me, so that we shall uplift our forest in 

31. Eternity is the storm that covereth me. 

32. I am Existence, the Existence that existeth not save through 
its own Existence, that is beyond the Existence of Existences, and 
rooted deeper than the No-Thing-Tree in the Land of No-Thing. 

33. Now therefore thou knowest when I am within Thee, 
when my hood is spread over thy skull, when my might is more 
than the penned Indus, and resistless as the Giant Glacier. 

34. For as thou art before a lewd woman in Thy nakedness in 
the bazaar, sucked up by her slyness and smiles, so art thou wholly 
and no more in part before the symbol of the beloved, though it 
be but a Pisacha or a Yantra or a Deva. 

35. And in ail shalt thou create the Infinité Bliss and the 
next link of the Infinité Chain. 

36. This chain reaches from Eternity to Eternity, ever in 
triangles — is not my symbol a triangle ? — ever in circles — is 
not the symbol of the Beloved a circle? Therein is ail progress 
base illusion, for every circle is alike and every triangle alike! 

37. But the progress is progress, and progress is rapture, 
constant, dazzling, showers of light, waves of dew, fiâmes of the 
haïr of the Great Goddess, flowers of the roses that are about her 
neck, Amen ! 

38. Therefore lift up thyself as I am lifted up. 

Hold thyself in as I am master to accomplish. At the end, be 
the end far distant as the stars that lie in the navel of Nuit, do thou 
slay thyself as I at the end am slain, in the death that is life, in 
the peace that is mother of war, in the darkness that holds light 
in his hand, as an harlot that plucks a jewel from her nostrils. 

39. So therefore the beginning is delight, and the end is 
delight, and delight is in the midst, even as the Indus is water 
in the cavern of the glacier, and water among the greater hills and 
the lesser hills and through the ramparts of the hills and through 
the plains, and water at the mouth thereof when it leaps forth into 
the mighty sea, yea, into the mighty sea. 

(The Interprétation of this Book will be given to members of 
the Grade of Dominus Liminis on application, each to his Adeptus.) 






“ The ûbeah and the wanga; the work of the wand and the work 
of the swordj these shall he learn and teach.” Liber L. II. 37. 

The Pantacle. 

Take pure wax, or a plate of gold, silver-gilt or Electrum 
Magicum. The diameter shall be eight inches, and the thickness 
half an inch. 

Let the Néophyte by his understanding and ingenium devise a 
symbol to represent the Universe. 

Let his Zelator approve thereof. 

Let the Néophyte engrave the same upon his plate with his own 
h and and weapon. 

Let it when finished be consecrated as he hath skill to perform, 
and kept wrapped in silk of emerald green. 

The Dagger. 

Let the Zelator take a piece of pure Steel, and beat it, grind it, 
sharpen it, and polish it, according to the art of the swordsmith. 

Let him further take a piece of oak wood, and carve a hilt. The 
length shall be eight inches. 

Let him by his understanding and ingenium devise a Word to 
represent the Universe. 

Let his Practicus approve thereof. 

Let the Zelator engrave the same upon his dagger with his own 
hand and instruments. 

Let him further gild the wood of his hilt. 

Let it when finished be consecrated as he hath skill to perform, 
and kept wrapped in silk of golden yellow. 


The Cup . 

Let the Practicus take a piece of Silver and fashion therefrom 
a cup. The height shall be 8 inches, and the diameter 3 inches. 

Let him by his understanding and ingenium devise a Number 
to represent the Universe. 

Let his Philosophus approve thereof. 

Let the Practicus engrave the same upon his cup with his own 
hand and instrument. 

Let it when finished be consecrated as he hath skill to perform, 
and kept wrapped in silk of azuré blue. 

The Baculum, 

Let the Philosophus take a rod of copper, of length eight inches 
and diameter half an inch. 

Let him fashion about the top a triple flame of gold. 

Let him by his understanding and ingenium devise a Deed to 
represent the Universe. 

Let his Dominus Liminis approve thereof. 

Let the Philosophus perform the same in such a way that the 
Baculum may be partaker therein. 

Let it when finished be consecrated as he hath skill to perform, 
and kept wrapped in silk of fiery scarlet. 

The Larnp. 

Let the Dominus Liminis take pure lead, tin, and quicksilver, 
with platinum, and, if need be, gJass. 

Let him by his understanding and ingenium devise a Magick 
Lamp that shall burn without wick or oil, being fed by the Aethyr. 

This shall he accomplish secretly and apart, without asking the 
advice or approval of his Adeptus Minor. 

Let the Dominus Liminis keep it when consecrated in the secret 
chamber of Art. 

This ithen is that which is written: “Being furnished with 
complété armour and armed, he is similar to the goddess.” 

And again, “I am armed, I am armed.”