Magick in theory and practice

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Do what thou unit shall be the whole of the Law

MAGICK

IN THEORY AND PRACTICE

BY

THE MASTER THERION

(ALEISTER CROWLEY)

PUBLISHED FOR SUBSCRIBERS ONLY

1929

PRINTED AT THE LECRAM PRESS, PARIS.

HYMN T O PAN

HYMN TO PAN

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^

SOPH. AJ.

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

VII

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 !

VIII —

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 !

IX

INTRODUCTION

.

■

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

Pythagoras.

“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

truth.”

Ibid.

XIV

“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

ALL:

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.

But

is for

MAGICK

ALL.

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

MAGICK

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¬
notations.

I chose therefore the name.

“MAGICK”

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

I swore to rehabilitate

MAGICK,

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

ALL.

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

MAGICK

and setting forth its main principles in such a way that

ALL

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.

I. DEFINITION .

MAGICK

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 __ .

MAGICK

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

IL POSTULATE.

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.)

III. THEOREMS.

( 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
conditions.

(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.

XVIII

( 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

XIX

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

(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
images.)

(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
him.)

(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

XXII

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

*»

instruments.)

(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.

— XXIII

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
hole.)

(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.

— XXIV

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

XXV

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

ALL

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

MAGICK.

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
written.

The essence of

MAGICK

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

MAGICK

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

- XXVI

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

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

MAGICK,

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.

XXVII

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.

XXVIII

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

MAGICK

(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

MAGICK

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.

XXIX —

*

CONTENTS*

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*

XXXI

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

rideth*

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
CROSS.

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.”

XXXII

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
Invisible.

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-
aggrandisement.

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.

— XXXIII —

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 —

CHAPTER O

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
treatises.

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-
KRAAT.

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.

I

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
dignity.

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.

2

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

(0

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

Chokmah

(2)

is Yod of Tetragrammaton, and there fore also XJnity.

Binah

(3)

is Hé of Tetragrammaton, and there fore “The
Emperor.”

Chesed

(4)

is Daleth, Venus the female.

Geburah

(5)

is the Sephira of Mars, the Male.

Tiphereth

( 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

Netzach

( 7 )

and Hod ( 8 ) balanced as in text.

Jesod

( 9 )

see text.

Malkuth

(10)

contains ail the numbers.

3

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
ïnfinity.

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.

4

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
One.

*

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
meaningless.

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.

FU RT HE R CONCERNING THE MAGICAL U NIV ERSE

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.

7

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.

8

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
terms

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
Ambulance!”

io

CHAPTER I

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
Âppendix).

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
upshot.

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

12

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
example.

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

H

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.

14

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.

15

CHAPTER II

J

I

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.

16

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
considération.

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
stateci.

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
Sun.

The second part begins with the words:

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

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”?

20

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.

21

CHAPTER III

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.

22

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 —

CHAPTER IV.

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
darkness.

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.

24

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.

25

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
earth.

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.

26

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.

27

CBAPTER V

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.

28

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
branches.

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

wn

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
these:

— 3i

Atu

No.

Hebrew

No.

Correspondance

Other

of

of

(Tarot Trump)

Atu

letters

letter

in Nature

Correspondences

The Hiero-

Y

Vau (a nail)

6

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*

Eléments.

ma’aruf.

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.

ments.

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

world.

The Hermit

IX

Yod (a hand)

ÏO

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

Wings,

Mercury

adventures after receiving

Wand,

e x a 1 t e d

the Wand. Parzival in

Cloak, and

therein ;

the desert. Christ taking

Serpent).

se x u a'I ly

refuge in Egypt, and on

ambivalent)

the Mount tempted by the

Light, i. e.

Devil. The Unconscious

of Wisdom,
the Inmost.

Will, or Word.

32

Atu

No.

Hebrew

No.

Correspondence

Other

of

of

(Tarot Trurap)

Atu

îetters

letter

in Nature

Correspondences

The Pool

O

Aleph (an ox)

I

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-

less.

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

etc.

undevelop-

the innocent babe, pursued

ed). Life j

by Herod-Héré. Hercules

i.e. the or-

strangling the serpents.

t

gan of nos-

The Unconscious Self not

sible exprès-

yet determined in any

sion.

direction.

The Devil

XV

A y i n (a n

70

Capricornus

Parzival in Black Armour,

(Baphomet

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-

male)

sign.)

t

;

•

Love: i. e.

the instinct

to s a t î s f y

Godhead by
. .

unitmg ît
with the
Uni verse.

.

i

1

» ■ .

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
to

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

36

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.).

37

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
again.

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 »

CHAPTER VI

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.

39

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
unpracticaî.

— 40

CHAPTER VII

The Formula of the Holy Graal:

of

Abrahadabra:
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
light.

Il

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-
Father.

42

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.

III

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
Lotus.)

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.

43

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

IV.

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

44

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.

V

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
perfection.

45

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.

46

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
nature.

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.

47

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

48

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,

etc.

2. I0“= 100.

3. rp = IOO (‘20 -f* 80). 3 = X =
Notarigon).

s] — = <ï>a)Ao; (by

49 —

VI

The M agi cal Memory.

I

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
incarnation.

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.

50

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
parallels.

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.

52

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
spasm.

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

II

• « • * 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.

53

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.

54

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

55

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
Christian.)

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
past.

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.

57

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.

59

CHAPTER VIII

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

I

“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.

61

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.

II

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.

62

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
training.

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.

64

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.

III

In ail actions the same formulae are applicable. To invoke a
god, i.e. to raise yourself to that godhead, the process is
threefold, PURIFICATION, CONSECRATION and INI¬
TIATION.

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
pure.

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¬
natives.

65

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
masterpieee.

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?

CHAPTER IX

Of Silence and Secrecy :

AND OF

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
Appendix).

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
Abrahadabra.

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
Severity.

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
sure.

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.

73

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 ”.

76

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
proportions.

“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-
taineering.

“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

73

CHAPTER X

Of THE GESTURES.

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.

I

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.

II

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.

III

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
Tiphareth.

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 —

IV.

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

85

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
battery.

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 -

CHAPTER XI

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

Also concerning Transformations.

I

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.

II

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

88

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
incarnation.

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 *

CHAPTER XII

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-
bility.

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

95

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
invocation.

96

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
Sun.

II

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

98

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
safety.

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,
impregnable.

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

99

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.

100

i

CHAPTER XIII

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

IOI

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

102

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.

103

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.

105

CHAPTER XIV

Of the Consécrations :

WlTH AN ACCOUNT OF THE

Nature and Nurture of the Magical Link.

I

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
holiness.

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.

II

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
Spells.

— 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
Nature.

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
ether.)

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

IÏO

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.

lïî

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

112

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

”4

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
Flight.

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
directly.

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
following.

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.

120

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
errands.

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-

121

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.

122

CHAPTER XVI

(Part /)

Of THE OATH

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
incense.

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.

124

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
respected.

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 hea.it 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 —

CHAPTER XV

I

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

129

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
consummated.

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

II

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
détermination.

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 —

CHAPTER XVI

(Part II)

Of THE CHARGE TO THE SPIRIT
WITH SOME ACCOUNT OF THE
CONSTRAINTS AND CURSES OCCASIONALLY NECESSARY

I

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.

II

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.

III.

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
snspected.

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
invocation.

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
measure.

IV

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
digged.

And so perish ail the King’s enemies!

V

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 —

CHAPTER XVII

Of THE LICENSE TO DEPART

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

CHAPTER XVIII

Of CLAIRVOYANCE AND OF THE BODY OF LIGHT
Il'S POWER AND ITS DEVELOPMENT
A.LSO CONCERNING DIVINATION

I

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
respects.

— 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
ignorance.

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
failures.

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
Ceremonies.

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.

145

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

146

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
Mercury.

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.

148

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.

149

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
invisible.

Il

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.

150

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.

III

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

154

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.

IV

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
conditions.

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

Research.

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
banished.

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
correct).

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.

-i.

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

168

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
specialists.

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
marriage.

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 . Exce.pt 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
coincidence.

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.

CHAPTER XIX

OF DRAMATIC RITUALS

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 -

CHAPTER XX

OF THE EUCHARIST
AND OF THE ART OF ALCHEMY

I

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
Corne.

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
Bacchus).

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
Magick.

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.

II

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
illumination.

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
thaumaturgie.

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
circumstance.

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
minerai.

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.

186

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
nature.

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
Alchemist.

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.

CHAPTER XXI

OF BLACK MAGIC

OF THE MAIN TYPES OF THE OPERATIONS OF MAGICK ART
AND OF THE POWERS OF THE SPHINX

I

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¬
plément.

— 192

medicine to a wake the Eld of the All-Father, and redeem the
Virgin of the World from her virginity.

II

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

will.

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.)

193

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
World.

“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”.

III

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¬
tions.

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
onward.

2. Examples of Rituals for several such purposes are given in the
Equinox.

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.

IV

Necromancy is of sufficient importance to demand a section to
itself.

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
presence.

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

V

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
swim.

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.

200

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.

201

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.

202

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 da.ly 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 ent.re 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
investigated.

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

APPENDIX I.

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
form.

'Number IL — On pages 244-288 are given several rituals of
Initiation.

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
formulae.

Pages 170-190 are a very perfect example — classical, old
style — of a magical ritual for the évocation of the spirit of
Mercury.

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
style.

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
Mars.

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
character.

VOL. III.

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 —

CURRICULUM OF A A.-.

COURSE I.

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
Magick.

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
Therion.

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-
ticism.

Prolegomena, by Emanuel Kant. The best introduction to
Metaphysics.

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.

211

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
elementals.

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.

212

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
allegory.

Lilith, by George MacDonald. A good introduction to the
Astral.

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.

213

t

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
rites.

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
powers.

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.

See CCCCXVIII.

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
book.

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
thoughts.

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.
Unpublished.

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.

Unpublished.

Liber XXX.

Liber Libræ.

An elementary course of morality suitable for the average
man.

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
book.

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
Levi.

Specially adapted to the task of the Attainment of Bhakta-
Yoga.

Equinox X, Supplément.

Liber XLIX.

Shi Yi Chien.

An account of the divine perfection illustrated by the seven-
fold permutation of the Dyad.

Unpublished.

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.

Unpublished.

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.

Unpublished.

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
Buddhism.

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.

Unpublished.

Liber LXXVIIL

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.

220

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.
Unpublished.

Liber CL.

De Lege Libellum.

221

A further explanation of the Book of the Law, with spécial
reference to the Powers and Privilèges conferred by its
acceptance.

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.
Unpublished.

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
Bhakta-Yogi.

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.

Unpublished.

Liber CXCVIL

The High History of Good Sir Palamedes the Saracen Knight
and of his following of the Questing Beast.

222

A poetic account of the Great Work and énumération of many
obstacles.

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
work.

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.
Unpublished.

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
Eorum.

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.

Liber CCXLIL AHA!

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.
Uupublished.

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.

Liber CCCXXXIIL

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
suggestive.

Published.

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
thoughts.

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.

Liber CCCCXII.

A Vel Armorum.

An instruction for the préparation of the Elemental Instru¬
ments.

Equinox IV, p. 15.

Liber CCCCXVI1I.

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
Abyss.

Equinox VII, p. 77.

Liber D. Sepher Sephiroth .

A dictionary of Hebrew words arranged according to their

225

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.

Unpublished.

Liber DXXXVI.

B ATP AXOfcPENOBOOKOEMOM AXIA.

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
Magick.

Unpublished.

Liber DCLXVI.

The Beast.

An account of the Magical Personality who is the Logos of
the présent Aeon.

Unpublished.

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

226

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.

Liber DCCCXL

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.

Liber DCCCXIII.

Vel ARARITA .

An account of the Hexagram and the method of reducing it
to the Unity, and Beyond.

Unpublished.

Liber DCCCXXXI.

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
Angel.

Equinox VII, p. 101.

Liber DCCCXXXV1L

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.

Uber DCCCLXVIIL
Liber Viarum Vice.

A graphical account of magical powers classified under the
Tarot Trumps.

Equinox VII, p. ioi.

Liber DCCCLXXXVIIL

A complété study of the origins of Christianity.

Unpublished.

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.

Liber CMXXXIV.

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.

Unpublished.

Liber DCCCCLXIII.

The Treasure House of Images .

A superb collection of Litanies appropriate to the Signs of the
Zodiac.

Equinox III, Supplément.

Liber MMCCMXI.

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.

Unpublished.

228 —

APPENDIX IL

ONE STAR IN SIGHT.

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
Insatiate.

— 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 !

ONE STAR IN SIGHT.

A glimpse of the structure and System of the Great White
Brotherhood.

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.

Ipsissimus.

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
Samadhi.

232

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

233

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
Aethyrs.

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
thought.

(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
Him.

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
thereto.

— 241

and to keep Silence for ever as he accomplishes the act of annihila¬
tion.

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<
fancy.

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

242

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 —

APPENDÏX III

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
form.

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.

245

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 :

U

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

a

in

— 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

249

“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
student.

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
Plane.

(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
hands.

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
new.

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
récurrence.

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
Azuré?

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
High.

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

LIBER AL vel LEGIS

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

666

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
away.

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,

259

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
disclosed.

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
strangely”.

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
Religion.

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 —

APPENDIX IV

LIBER SAMEKH

Theurgia Goetia Summa
(CONGRESSUS CUM DAEMONE)
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-
DIOR.)

OFFICIAL PUBLICATION of A.-. A.-. Class D for the
Grade of Adeptus Minor.

— 265 —

POINT

I

EVANGELII TEXTUS REDACTUS

The Invocation.

Magically restored, with the signifïcance of the

BARBAROUS NAMES

Etymologicaily or QabalisticalJy determined and paraphrased in
English.

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

another.

Section Aa.

1. I am ANKH - F - N - KHONSU thy Prophet, unto Whom

Thou didst commit Thy Mysteries, the Ceremonies of
KHEM.

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.

266

Air.

Section B.

Hear Me: —

AR

ThIAF 1

RhEIBET

A-ThELE-BER-SET

A

BELAThA ‘

ABEU

EBEU

Phl-ThETA-SOE

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
Sun!”

“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.

SOTOU

MUDORIO

PhALARThAO

OOO

AEPE

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: —
MA

BARRAIO

IOEL

KOThA

“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

Spirit.

a Male-Female Spints!”
a Male-Female Sires!”

a Ye that are Gods, going forth, uttering

AUMGN. (The Word that goeth
from

(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:

AFT

ABAFT

BAS-AUMGN.

ISAK

SA-BA-FT

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
Me.

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

Angel.”

“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
Soûl!”

“The Eye! Satan, my Lord! The Lust
of the Goat! ”

“Mine Angel! Mine initiator! Thou
one with me — the Sixfold Star! ”

— 271 —

IOU

PUR

IAFTh

IAEO

IOOU

ABRASAX

SABRIAM

OO

FF

AD-ON-A-I 1

EDE

EDU

“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

World!

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.

IAF : SABAF 4

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 —

POINT

II

ARS CONGRESSUS CUM DAEMONE.

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
environment.

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-
cppevoSooxoflruLoaayta.

278

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

283

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
Angel.

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-

284

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
Wisdom.

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.

290

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 :

INVOKE OFTEN 4

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.

666

!• 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 —

POINT

III

SCHOLION ON SECTIONS G & Gg.

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
illusions.

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
picture.

— 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

first.

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
failures.

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

APPENDIX V

A FEW OF THE PRINCIPAL CORRESPONDENCES

OF THE QABALÂH,

REPRINTED WITH ADDITIONS FROM

777

303 —

TABLE I

I

KEY SCALE

II

HEBREW NAMES OF NUMBERS

& LETTERS

ni

ENGLISH OF COLUMN II

■ptf

Nothing.

0

No Limit.

~m pio

Limitless L.V. X.

1

nn:>

Crown.

2

naDn

Wisdom.

3

rwo

Understanding,

4

ion

Mercy.

5

rrnia

Strength.

6

m«sn

Beauty.

7

rr»:

Victory,

8

nn

Splendour.

9

TIO' 1

Foundation.

10

ms'ba

Kingdom.

11

Ox.

12

no

House.

13

boa

Camel.

14

nVi

Door.

15

nn

Window.

16

Nail.

17

h

Sword.

18

rm

Fence.

19

mta

Serpent.

20

TP

Hand.

304

FABLE I ( Continued )

KEY SCALE

II

HEBREW NAMES OF NUMBERS

& LETTERS

ni

ENGLISH OF COLUMN II

21

*P

Palm.

22

lob

Ox Goad.

23

D'D

Water.

24

P

Fish.

25

Prop.

26

r*

Eye.

27

ns

Mouth.

28

nu

Fish-hook.

29

*pp

Back o£ Head.

30

um

Head.

31

pu?

Tooth.

32

in

Tau (as Egyptian).

32 bis

in

—

31 bis

’pw

“ 305

TABLE I

VI

VII

KEY SCALE

THE HEAVENS OF ASSIAH

ENGLISH OF COLUMN VI

1

n^un rwto

Sphcre o£ the Primum Mobile

2

ntraa

Sphere of the Zodiac.
Fixed Stars

3

•'«rour

Sphere of Saturn

4

pTà

Sphere of Jupiter

5

D*HKD

Sphere of Mars

6

urnu;

Sphere of Sol

7

“VU

Sphere of Venus

8

M'a

Sphere of Mercury

9

n:r'

Sphere of Luna

10

rmio 1 nbn

Sphere of the Eléments

11

rm

Air

12

(Planets following Sephiroth
corresponding)

Mercury

13

Luna

14

V enus

15

nbto

Aries A

16

y\w

Taurus V

17

D1D1N n

Gemini A

18

]tno

Cancer V

19

rmx

Léo A

20

nVira

Virgo V

21

Jupiter

22

Libra A

— 306

I AB LE ï (Continuai)

KEY SCALE

VI

THE HEAVENS OF ASSIAH

VII

ENGLISH OF COLUMN VI

23

lpd

Water

24

mps

Scorpio V

25

mp

Sagittarius A

26

hj

Capricornus V

27

Mars

28

Aquarius A

29

CM!

Pisces V

30

Sol

31

U/tf

Fire

32

Saturn

32 bis

V~!X

Earth

31 bis

nK

Spirit

~ 307 ~

TABLE I

XI

ELEMENTS
(WITH THEIR PLANE-
TARY RULERS)

Do not confuse with rulers
of Zodiac.

XII

THE TREE OF LIFE

Root of A

lst Plane, Middle Pillar

tt

tt

A

2 nd

tt

Right

tt

tt

tt

V

2 nd

tt

Left

tt

tt

tt

V

3rd

tt

Right

tt

tt

tt

A

3rd

tt

Left

tt

tt

tt

A

4th

tt

Middle

tt

tt

tt

A

5th

tt

Right

tt

tt

tt

V

5th

tt

Left

tt

tt

tt

A

6 th

tt

Middle

tt

tt

tt

V

7th

tt

tt

tt

Hot and Moist A

Path joins

1-2

tt

tt

1-3

t>

tt

1-6

♦ ♦ ♦ ♦ ♦

♦ ♦

♦ ♦ ♦ ♦ ♦

tt

tt

2-3

0

A

¥

tt

tt

2-6

9

V

ü

tt

tt

2-4

ï>

A

tt

»

3-6

cf

V

tt

tt

3-5

0

A

¥

tt

tt

4-5

9

V

U

tt

tt

4-6

tt

tt

4-7

A

5

tt

tt

5-6

Cold and Moist V

tt

tt

5-8

Cf

V

tt

tt

6-7

0

A

y

tt

tt

6-9

9

V

ü

tt

tt

6-8

tt

tt

7-8

ï>

A

5

tt

tt

7-9

Cf

A

tt

tt

7-10

tt

tt

8-9

11

o

1

2

3

4

5

6

7

8

9

10

12

13

14

21

23

27

30

15

16

17

18

19

20

22

24

25

26

28

29

31

32

32 bis
31 bis

IX

THE SWORD
AND

THE SERPENT

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¬
ments;

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

8-10

9-10

308 —

TABLE I

XIV

GENERAL ATTRIBUTION

OF TAROT

XV

THE KING SCALE

OF COLOUR

1

The 4 Aces

Brilliance

2

The 4 Twos — Kings or Knights

Pure Soft Blue

3

The 4 Threes — Queens

Crimson

4

The 4 Fours

Deep violet

5

The 4 Fives

Orange

6

The 4 Sixes — Emperors or Princes

Clear pink rose

7

The 4 Sevens

Amber

8

The 4 Eights

Violet purple

9

The 4 Nines

Indigo

10

The 4 Tens Empresses or Princesses

Yellow

11

The Fool — (Swords) Emperors or

Bright pale yellow

Princes

12

The Juggler

Yellow

13

The High Priestess

Blue

14

The Empress

Emerald Green

15

The Emperor

Scarlet

16

The Hierophant

Red Orange

17

The Lovers

Orange

18

The Chariot

Amber

19

Strength

Yellow, greenish

20

Hermit

Green yellowish

21

Wheel of Fortune

Violet

22

Justice

Emerald Green

23

The Hanged Man — (Cups) Queens

Deep blue

24

Death

Green blue

25

Tempérance

Blue

26

The Devil

Indigo

27

The House of God

Scarlet

28

The Star

Violet

29

The Moon

Crimson (ultra violet)

30

The Sun

Orange

31

The Angel orLastJudgment—(Wands)

Glowing orange scarlet

Kings or Knights

32

The Universe

Indigo

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.

309

TABLE I

XIX

XXII

KEY SCALE

SELECTION OF EGYPTIAN GODS

SMALL SELECTION OF

HINDU DEITIES

0

Harpocrates, Àmoun, Nuith.

AUM.

1

Ptah, Asar un Nefer, Hadith.

Parabrahm (or any other whom
one wishes to please).

2

Àmoun, Thoth, Nuith (Zodiac).

Shiva, Vishnu (as Buddha ava-
tara).Akasa(asmatter),Lingam.

3

Maut, Isis, Nephthys.

Bhavani (ail forms of Sakti),
Prana (as Force), Yoni.

4

Amoun, Isis.

Indra, Brahma.

5

Horus, Nephthys.

Vishnu, Varruna-Avatar.

1

Asar, Ra.

V ishnu-Hari-Krishna-Rama.

7

Hathoor.

Bhavani (ail forms of Sakti),
Prana (as Force), Yoni.

8

Anubis.

Hanuman,

9

Shu.

Ganesha Vishnu (Kurm Ava¬
tar) .

10

Seb. Lower (i. e. unwedded),
Isis and Nephthys.

Lakshmi, etc. (Kundalini)

11

Nu.

The Maruts (Vayu).

12

Thoth and Cynocephalus.

Hanuman, Vishnu (as Parasa-
Rama).

13

Ghomse.

Chandra (as y).

H

Hathoor.

Lalita (sexual aspect of Sakti).

15

Men Thu.

Shiva.

16

Asar Ameshet Apis.

Shiva (Sacred Bull).

17

Various twin deities, Rehkt
Merti, etc.

Various twin and hybrid
Deities.

18

Khephra.

19

Ra-Hoor-Khuit, Pasht, Sekhet,
Mau, Sekhmet.

Vishnu (Nara-Singh Avatar).

310 —

1 AELE I ( Continued )

KEY SCALE

XIX

SELECTION OF EGYPTIAN GODS

XXII

SMALL SELECTION OF

HINDU DEITIES

20

Isis (as Virgin).

The Gopi Girls, the Lord of
Yoga,

21

Amoun-Ra.

Brahma, Indra.

22

Ma.

Yama.

23

Tum Athph Auramoth (as V)
Asar (as Hanged Man),
Hekar, Isis.

Soma (apas).

24

Merti goddesses, Typhon,
Apep, Khephra.

Kundalini.

25

Vishnu (Horse-Avatar).

26

Khem (Set).

Lingam, Yoni.

27

Horus.

♦ ♦ ♦♦♦•♦♦♦♦ 4 *

28

Ahephi, Aroueris.

29

Khephra (as Scarab in Tarot
Trump).

Vishnu (Matsya Avatar).

30

Ra and many others.

Surya (as 0).

31

Thoum-aesh-neith, Mau, Ka~
beshunt, Horus, Tarpesheth.

Agni (Tejas) Yama, (as God of
last Judgment).

32

Sebek, Mako.

Brahma.

32 bis

Satem, Ahapshi, Nephthys,
Ameshet.

(Prithivi).

31 6 *'s

Asar.

(Akasa).

— 3 11 “

TABLE I

KEY SCALE

XXXIV

SOME GREEK GODS

XXXV

SOME ROMAN GODS

0

Ir^clîl ♦ ♦♦>♦♦♦*♦♦♦♦#*♦

* ♦ ♦ ♦♦♦♦ « * * * » ♦ * ♦ f ♦

1

Zeus, lacchus

Jupiter

2

Athéna, Uranus

Janus

3

Cybele, Demeter, Rhea, Heré

Juno, Cybele, Saturn, Hecate

4

Poséidon

Jupiter

5

Ares, Hades

Mars

6

lacchus, Apollo, Adonis

Apollo

7

Aphrodite, Nike

Venus

8

Hermes

Mercury

9

Zeus (as A) Diana of Ephesus

Diana (as Q)

(as phallic stone)

10

Persephone (Adonis) Psyché

Ceres

11

Zeus

Jupiter

12

Hermes

Mercury

13 •

Artémis, Hecate

Diana

14

Aphrodite

Venus

15

Athéna

Mars, Minerva

16

(Heré)

Venus

17

Castor & Pollux, Apollo the

Castor & Pollux (Janus)

Diviner

18

Apollo the Charioteer

Mercury

19

Demeter (borne by lions)

Venus (repressing the Fire of

Vulcan)

20

(Attis)

(Attis) Ceres, Adonis

21

Zeus

Jupiter (Piuto)

22

Thémis, Minos, Æacus, and

Vulcan

Rhadamanthus

23

Poséidon

Neptune

24

Ares

Mars

25

Apollo, Artémis (hunters)

Diana (as Archer)

26

Pan, Priapus (Erect Hermes

Pan, Vesta, Bacchus, Priapus

and Bacchus)

27

Ares

Mars

28

(Athéna), Ganymede

Juno

29

Poséidon

Neptune

30

Helios, Apollo

Apollo

31

Hades

Vulcan, Pluto

32

(Athéna)

Saturn

32 bis

(Demeter)

Ceres

31 bis

lacchus

(Liber)

— 312

TABLE I

XXXVIIII

XXXIX

KEY SCALE

ANIMALS, REAL AND

PLANTS, REAL AND

JMAGINARY

IMAGINARY

0

1

God.

Almond in flower.

2

Man.

Amaranth.

3

Woman.

Cypress, Opium Poppy.

4

Unicom.

Olive, Shamrock.

5

Basilisk.

Oak, Nux Vomica, Nettle.

6

Phoenix, Lion, Child.

Acacia, Bay, Laurel, Vine.

7

lynx.

Rose.

8

Hermaphrodite, Jackal, Twin
Serpents.

Moly, Anhalonium Lewinii.

9

Eléphant.

(Banyan) Mandrake, Da-
miana, Yohimba.

10

Sphinx.

Willow, Lily, Ivy.

11

Eagleor Man (Cherub of A)*

Aspen.

12

Swallow, Ibis, Ape, Twin
Serpents.

Vervain, Herb Mercury,
Marjolane, Palm.

13

Dog.

Almond, Mugwort, Hazel,
(as ÇJ ). Moonworth, Ra~
nunculus.

14

Sparrow, Dove, Swan.

Myrtle, Rose, Clover.

15

Ram, Owl.

Tiger Lily, Géranium.

16

Bull (Cherub A)-

Mallow.

17

Magpie, Hybrids.

Hybrids, Orchids.

18

Crab, Turtle, Sphinx.

Lotus.

19

Lion (Cherub of A)*

Sunflower.

3!3 —

I A B LE I (Continued)

KEY SCALE

XXXVIII

ANIMALS, REAL AND
IMAGINARY

XXXIX

PLANTS, REAL AND
IMAGlNARY

20

Virgin, Anchorite, any solitary
person or animal.

Snowdrop, Lily, Narcissus.

21

Eagle.

Hyssop, Oak, Poplar, Fig.

22

Eléphant.

Aloe.

23

Eagle-snake-scorpion (Che-
rub of V)-

Lotus, ail Water Plants.

24

Scorpion, Beetle, Lobster or
Crayfish, Wolf.

Cactus.

25

Centaur, Horse, Hippoqriff,
Dog.

Rush.

26

Goat, Ass.

Indian Hemp, Orchis Root,
Thistle.

27

Horse, Bear, Wolf.

Absinthe, Rue.

28

Man or Eagle (Cherub of A)
Peacock.

(Olive) Cocoanut.

29

Fish, Dolphin, Crayfish,
Beetle.

llnicellular Organisms, Q-
pium.

30

Lion, Sparrowhawk.

Sunflower, Laurel, Hélio¬
trope.

31

Lion (Cherub of A)-

Red Poppy, Hibiscus, Nettle.

32

Crocodile.

Ash, Cypress, Hellebore, Yew,
Nightshade.

32 bis

Bull (Cherub of V)-

Oak, Ivy.

31 bis

Sphinx (if Sworded and
Crowned ).

Almond in flower.

TABLE 1

XL

XLI

PRECIOUS STONES

MAGICAL WEAPONS

0

1

Diamond.

Swastika or Fylfat Cross,
Crown,

2

Star Ruby, Turquoise.

Lingam, the Inner Robe of
Glory,

3

Star Sapphire, Pearl.

Yoni, the Outer Robe of Con-
cealment.

4

Amethyst, Sapphire.

The W and, Sceptre, or
Crook.

5

Ruby,

The Sword, Spear, Scourge
or Chain.

6

Topaz, Yellow Diamond.

The Lamen or Rosy Cross.

7

Emerald.

The Lamp and Girdle.

8

Opal, especially Fire Opal.

The Names and Versicles,
the Apron.

9

Quartz.

The Perfumes and Sandals.

10

Rock Crystal.

The Magical Circle and
Triangle.

11

Topaz, Chalcedony.

The Dagger or Fan.

12

Opal, Agate.

The Wand or Caduceus.

13

Moonstone, Pearl, Crystal.

Bow and Arrow.

14

Emerald, Turquoise.

The Girdle.

15

Ruby.

The Horns, Energy, the Bu¬
rin.

16

Topaz.

The Labour of Préparation.

17

Alexandrite, Tourmaline. Ice-
land Spar.

The Tripod.

18

Amber.

The Furnace.

— 315

TABLE ï (Continued)

XL

XLI

PRECIOUS STONES

MAGICAL WEAPONS

19

Cat’s Eye.

The Discipline (Preliminary).

20

Peridot.

The Lampand Wand (Virile
Force reserved), the Bread.

21

Amethyst, Lapis Lazuli.

The Sceptre.

22

Emerald.

The Cross of Equilibrium.

23

Béryl or Aquamarine.

The Cup and Cross of Suffer-
ing, the Wine.

24

Snakestone.

The Pain of the Obligation.

25

Jacinth.

The Arrow (swift and straight
application of Force).

26

Black Diamond.

The Secret Force, Lamp.

27

Ruby, any red stone.

The Sword.

28

Artificial Glass.

The Censer or Aspergillus.

29

Pearl.

The Twilight of the Place,
Magic Mirror.

30

Crysoleth.

The Lamen or Bow and
Arrow.

31

Fire Opal.

The Wand, Lamp, Pyramid
of A-

32

Onyx.

The Sickle.

32 bis

Sait.

The Pantacie, the Sait.

31 bis

— —

TABLE I

XLII

LUI

XLÏX

PERFÜMES

THE GREEK

LINEAL FIGURES OF THE

ALPHABET

PLANETS AND GEOMANCY

0

The Circle.

1

Ambergris

The Point.

2

Musk

F)

The Line, also the Cross.

3

Myrrh, Civet

The Plane, also the Diamond,

Oval, Circle and other Yoni
Symbols.

4

Cedar

(•)

The Solid Figure.

5

Tobacco

(?)

The Tessaract.

6

Olibanum

0J

Sephirotic Geomantic Fi-

7

Benzoin, Rose,
Red Sandal

C

gures follow the Planets.
Caput and Cauda Draconis
are theNodesof the Moon,

8

Storax

nearly = Herschei and

9

Jasmine, Jinseng,
ail Odoriferous

Neptune respectively.

They belong to Malkuth.

Roots

10

Dittany of Crete

71

11

Galbanum

a

Those of A Y Triplicity.

12

Mastic, White

p

Octagram.

Sandal, Mace,
Storax, ail Fu¬
gitive Odours.

13

Menstrual Blood,

T

Enneagram.

Camphor, Alo-
es, ail Sweet

Virginal

Odours.

H

Sandalwood,

B

Heptagram.

Myrtle, ail Soft

Voluptuous

Odours.

15

Dragon's Blood.

?

£

Puer.

16

Storax.

F

Amissio.

17

Womwood

C

Albus.

3 r 7

TABLE I (C ontinued)

i

XLII

un

XLIX

PERFUMES

THE GREEK
ALPHABET

LINEAL FIGURES OF THE
PLANETS AND GEOMANCY

18

Onycha.

Populus and Via.

19

Olibanum.

6

Fortuna Major and Fortuna
Minor.

20

White Sandal,
Narcissus.

»

Conjunctio.

21

Saffron, ail Ge~
nerousOdours

X

Square and Rhombus.

22

Galbanum.

•\

A

Puella.

23

Onycha, Myrrh.

P

Those of V y Triplicity.

24

Siamese Benzoin,
Opoponax,

V

Rubeus.

25

Lign-aloes.

Y

? or

Àcquisitio.

26

Musk,Civet (also
ï) ian per-
fumes).

G

Carcer.

27

Pepper, Dragon's
Blood, ail Hot
Pungent

Odours.

TC

Pentagram.

28

Galbanum.

’P

Tristitia.

29

Ambergris.

O

â

Laetitia.

30

Olibanum, Cin-
namon, ail
Glorious
Odours.

û

k

Hexagram.

31

Olibanum, ail
Fiery Odours.

71

Those of A y Triplicity.

32

Assafoetida,
Scammony,
Indigo, Sulphur
ail Evil Odours

T

Triangle.

Those of V Y Triplicity.

32 bis

Storax, ail Dull
Heavy Odours.

T

18 —

— 3

TABLE II

LIV

THE

LETTERS OF
THE NAME

LV

THE ELEMENTS AND

SENSES

LXIII

THE FOUR WORLDS

LXIV

SECRET NAMES
OF THE FOUR
WORLBS

11

1

A Air, Smell.

Yetzirah, Formative

rra Mah

World.

23

n

V Water,

Taste.

Briah, Creative

30 Seg

World.

31

A Fire, Sight.

Atziluth, Archétypal

22T Ob

World.

32 bis

n

V Earth, Touch.

Assiah, Material

*1)2 Ben

World.

J

31 bis

© Spirit, Hearing.

i

LXVII

LXIX

LXX

LXXV

LXXVI

THE PART

THE

ATTRIRUTTON

OF

ALCHEMICAL

OF

THE FIVE ELEMENTS

THE FIVE

THE SOUL

ELEMENTS

PENTAGRAM

(tatwas)

SKANDHAS

11

rm

$

Left Upper

Vayu - The Blue

Sankhara.

Ruach

Point.

Circle.

23

nma

0

Riqht Upper

Apas - The Silver

Vedana.

N eshamah

Point.

Crescent.

31

rrn

A

Right Lower

Agni or Tejas -

Sanna.

Chiah

-r

Point.

The Red Tri-

angle.

32 bis

©

Left Lower

Prithivi - The

Rupa.

Nephesh

Point.

Yellow Square.

31 bis

rrrm

Topmost

Akasa — The

Virmanam.

lechidah

Point.

Black Egg.

TABLE III

LXXVII

THE PLANETS

AND THF.IR NUMBERS

LXXXI

METALS

lxxxiij

THE ATTBIBUTION OF
THE HEXAGRAM

12

5

8

Mercury.

Left Lower Point.

13

ü

9

Silver.

Bottom Point.

H

9

7

Copper.

Right Lower Point.

21

¥

4

Tin.

Right Upper Point.

27

c?

5

ïron.

Left Upper Point.

30

©

6

Gold.

Centre Point.

31

ï>

3

Lead.

Top Point.

— 319 —

2

TABLE IV

XCVII

CXVII

CXVIII

CXXIV

CXXXIÎI

PARTS

THE

THE CHAKKRAS OR

THE

TT ILES AND

OF

SOUL

CENTRES OF

HEAVEN-

ATTRIBUTIONS OF

THE

PRANA

LY HEXA-

THE ¥AND SUIT

SOUL

(hindu)

(HINDUISM)

GRAM

(CLUBS)

0

1

♦ ♦♦♦♦♦•

nTir

• ♦♦♦♦•

Atma

♦ ♦♦♦♦♦♦♦♦♦♦♦

Sahasrara (above

X

J

«♦««♦«««♦

The Root of the

Head).

Powers of Fire.

2

mn

Buddhi

Ajna (Pineal

5

çf in Dominion.

Gland).

3

Higher

Visuddhi

y

@ in f Established

Manas

(Larynx).

[ï> Daath]

Strength.

4 \

.

9

Ç in Perfected

Work.

■ J

5

Lower

Anahata (Heart).

cf

ï> in Q, Strife.

, Manas 1

6

©

^ in Victory.

(f in Q Valour.

7 (

mi '

\ Kama

Manipura (Solar

Plexus).

8

Prana

Svadistthana

in »->■ Swiftness.

(Navel).

9

^ Linga

1 Sharira

) Muladhara (Lin-

\

1

y in »-* Great
Strength.

10

M/SJ

Sthula

Sharira

j gam and Anus).

1

/ '

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

TABLE IV

CXXXIV

TITLES AND
ATTRIBUTIONS OF THE
CUP OR CHALICE SUIT
(HEARTS)

cxxxv

TITLES AND
ATTRIBUTIONS OF
THE SWORD SUIT
(SPADES)

CXXXVI

TITLES AND

ATTRIBUTIONS OF

THE COIN, DISC, OR
PANTACLE SUIT
(DIAMONDS)

0

1

The Root of the
Powers of Water.

The Root of the
Powers of Air.

The Root of the
Powers of Earth.

2

9 in 0 Love.

ü in ^ The Lord of
Peace restored.

¥■ in VS The Lord of
Harmonious Change.

3

5 in G Abundance.

ï) in laa Sorrow.

cf in VJ Material
Works.

4

© in 8 Blended Pleas-
ure.

,} f in aa Rest from
Strife.

© in le? Earthly

Power.

5

0* in nj, Loss in
Pleasure.

9 in ^ Defeat.

5 in y Material
Trouble.

6

Q in m. Pleasure.

$ in ^ Earned
Success.

U in y Material
Success.

7

9 in m Illusionary
Success.

Q in ^ Unstable
Effort.

f) in y Success
Unfulfilled.

8

ï> in Abandoned

Success.

^ in ® Shortened
Force.

© in np Prudence.

9

¥ in X Material
Happiness.

ç? in ® Despair and
Cruelty.

9 in np Material

Gain.

10

0* in Perfected

Success.

© in ® Ruin.

5 in np Wealth.

321 —

TABLE Y

CXXXVII

CXXXVIII

CXXXIX

KEY SCALE

SIGNS OF THE

ZODIAC

PLANETS RULING IN

COLUMN CXXXVII

PLANETS EXALTED IN

COLUMN CXXXVII

15

C?

P. M.

16

9

*

17

5

«

18

S

ü

P. M.

19

0,

0

*

20

$

S

22

9

P. M.

24

c?

*

25

¥

s

26

vy

ï>

P. M,

28

ï>

¥

29

X

y

S

322

TABLE I

CLXXV

HEBREW

LETTERS

ENGLISH

VALUES OF

HEBREW

LETTERS

CLXXVI

NUMERICAL

VALUE

OF COLUMN
CLXXV

CLXXVII

YETZIRATIC

ATTRIBUTION

OF COLUMN
CLXXV

CLXXIX

NUMBERS
PRINTED
ON TAROT

TRUMPS

11

K

A Aleph

1

A

0

12

n

B Beth

2

5

1

13

3

G Gimel

3

g

2

14

D Daîeth

4

9

3

15

n

H He

5

4

16

V or W Vau

6

y

5

17

T

Z Zain

7

6

18

n

Ch Cheth

8

0

7

19

tû

T Teth

9

Si

11

20

Y Yod

10

9

21

^ 1

K Kaph

20,500

y

10

22

b

L Lamed

30

1—A_J

8

23

n □

M Mem

40,600

V

12

24

^ 1

N Nun

50,700

13

25

D

S Samekh

60

»-*•

14

26

V

O Ayin

70

K?

15

27

3

O Pe

80,800

Cf

16

28

S Y

Tz Tzaddi

90,900

17

29

P

(K soft) Qoph

100

X

18

30

n

R Resh

200

0

19

31

VJ

Sh Shin

300

A

20

32

n

(T soft) Tau

400

!>

21

32 bis

n

400

v

31 bis

ur

300

©

—

NOTE. Ch like ch in “loch”

— 323

CLXXX

TITLES OF TAROT TRUMPS

11

The Spirit of 'Acô^o

12

The Magus of Power.

13

The Priestess of the Silver $tar.

14

The Daughter of the Mighty Ones.

15

Sun of the Morning, Chief among the Mighty.

16

The Magus of the Eternal.

17

The Children of the Voice : the Oracle of the Mighty Gods.

18

The Child of the Powers of the Waters : the Lord of the

Triumph of Light.

19

The Daughter of the Flaming Sword,

20

The Prophet of the Eternal, the Magus of the Voice of Power.

21

The Lord of the Forces of Life.

22

The Daughter of the Lords of Truth; The Ruler of the Balance.

23

The Spirit of the Mighty Waters.

24

The Child of the Great Transformers. The Lord of the Gâte

of Death.

25

The Daughter of the Reconcilers, the Bringer-forth of Life.

26

The Lord of the Gates of Matter. The Child of the forces of

Time.

27

The Lord of the Hosts of the Mighty.

28

The Daughter of the Firmament; the Dweller between the

Waters.

29

The Ruler of Flux & Reflux. The Child of the Sons of the

Mighty.

30

The Lord of the Fire of the World,

31

The Spirit of the Primai Fire.

32

The Great One of the Night of Time.

32 bis

31 bis

324

APPENDIX VI

A FEW PRINCIPAL RITUALS

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
caritatis.

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 —

LIBER XXV

THE STAR RUBY.

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
NOS.

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-
paar-Kraat.

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

XTNOXES EüAPISTEPA AAIMONOS $Er El TAP IIEPI
MOT 0 ASTHP TON IIENTE KAI EN THI STHAHI
ü ASTHP TON ES ESTHXE.

Repeat the Cross Qabalistic, as above, and end as thou didst
begin.

I. The secret sense of these words is to be sought in the numération
thereof.

— 327

LIBER XXXVI

THE STAR SAPPHIRE.

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 —

LIBER XLIV

THE MASS OF THE PHOENIX

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
hands.

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.

ABRAHADABRA

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.

329

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

ABRAHADABRA.

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 —

LIBER V

vel

REGULE

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 FIRST GESTURE.

The Oath of the Enchantment, which is called The Elevenfold
Seal.

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 !

FIAOF ! ArAIIH ! ATMFN !

(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

ABRAHADABRA.

The SECOND GESTURE.

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
outward.

9. Let him trace the Averse Pentagram that invoketh Fire
(Léo).

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
widdershins.

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

Fire.”

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.)

The FINAL GESTURE.

This is identical with the First Gesture.

(Here followeth an impression of the ideas implied in this
Paean.)

— 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
fancy.

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¬
tion.

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
will.”

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
manifestation.

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
“Something”.

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
Moon.

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.

343

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.

344

LIBER XV

O. T. O.

ECCLESIÆ GNOSTICÆ CATHOLICÆ

CANON MISSÆ.

I.

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
squares.

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

IL

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.

IIP

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.

AÏMLN, ATMTN, AÏMTN.

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
leading.

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.

IV.

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
Law.

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 —

4

A feast every night unto Nu, and the pleasure of uttermost
delight!

{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
wilt.

{The PRIEST parts the veil with his Lance.)

{During the previous speeches the PRIESTESS has resumed
her robe .)

The PRIEST: Iû Iû IÛ IAQ XABAO KTPIE ABPASAX
KTPIE MEI0PAS KTPIE TAAAE. Iû II AN, Iû II AN II AN
10 IXXXPOX, Iû A0ANATON, Iû ABPOTON Iû IAÛ.
XAIPE (DAAAE KAIPE EfAMTAEE KAIPE IIANEENETOP.
AriOS, AEIOS, AriOX IAÛ.

{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 —

V.

Of tlie Office of the
Collects which. are Eleven in Number

(THE SUN)

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 LORD)

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 MOON)

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 LADY)

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 SAINTS)

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
shown.)

y

The PEOPLE. So mote it be.

— 354 —

(THE EARTH)

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 PRINCIPLES)

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.

(BIRTH)

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.

(MARRIAGE)

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.

(DEATH)

(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 END)

The DEACON. Unto them from whose eyes the veil of life

355

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.

ATMFN, ATM TN, ATMFN*

{Ail sit .)

{The DEACON and the children attend the PRIEST and
PRIESTESS, ready to hold any appropriate weapon as may he
necessary.)

VI.

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.)

TOTTO EUTI TO 20MA MOT.

{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)

TOTTO ESTI TO ITOTHPION TOT AIMATOS MOT.

{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 .)

VIL

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
Tomb.

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)

VIII.

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.)

TOTTO ESTI TO EIIEPMA MOT. HO nATHP E2TIN
HO HTIOS OIA TO nNEYMA AriON.

ATMPN. ATMPN. AÏMrN.

(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 and The PRIESTESS. HPIAIÏ.

{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

Sun.

{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
Earth.

{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
Résurrection;

“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 —

APPENDIX VII.

A FEW OF THE PRINCIPAL INSTRUCTIONS
AUTHORISED BY THE A. % A. •.

LIBER HHH

SUB FIGURA CCCXLI.

CONTINET CAPITULA TRIA: MMM, A AA, ET SSS.

I.

MMM.

“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
arisen.

3. Next, the night is riven by the lightning flash. This also

362

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

Angel.

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

Extension.

363 —

II

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
compréhension.

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
IAIDA.

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
Hexagrarm

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

365

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.)

III

sss

“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-
40.

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

366

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 !

5

LIBER E

vel

EXERCITIORUM

SUB FIGURA IX

I.

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
error.

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
courses.

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
idéal.

- 368 -

II

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
results.

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.

III

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.

IV

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
seconds.

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
recorded.

V.

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-
ments.

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
important.

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.

VI.

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
you.

VIL

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
him.

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

LIBER O

vel

MANUS ET SAGITTÆ

SUB FIGURA VI.

I.

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.)

IL

1. The student must first obtain a thorough knowledge of
Book 777, especially of the columns printed elsewhere in this
Book.

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
clear.

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
example.

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 —

III.

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
feet.

(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
standing.

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.

IV.

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)
IHVH.

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
(passives).

(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
(Elohim).

— 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-
wau).

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
Pentagram”.

(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
One.”

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.

6

(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.

\

384

The Greater Ritual of the Hexagram.

INVOKING BANISHING

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
pianet.

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.

V.

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
decay.

io. Practice will make the student infinitely wary in such
matters.

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
expériences.

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.

VI.

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

388

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. 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.

EXPLICIT

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

LIBER ASTARTE

vel

BERYLLI

SUB FIGURA CLXXV.

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

391

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.

392

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
this.

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.

393

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
known.

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 ~

*

7

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
impaired.

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

400

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
arises.

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
fellow.

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.

402

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
progress.

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 —

LIBER RV

vel

SPIRITUS

SUB FIGURA CCVL

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.

405

(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),

occur.

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 —

LIBER YOD

SUB FIGURA DCCCXXI

(This book was formerly called Vesta. It is referred to the path
of Virgo and the letter Yod.)

L

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.

II.

FIRST METHOD

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.

SECOND METHOD

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.

THIRD METHOD.

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
sensations.

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

4i3

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

vel THISHARB

SUB FIGURA CMXIII.

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¬
tion.

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

initiation.

— 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
backwards.

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
process.

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
habitually.

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.

420

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

421

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 —

LIBER B

vel

MAGI

SUB FIGURA I.

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

423

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 —

LIBER RESH

vel

HELIOS

SUE FIGURA CC.

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 —

LIBER III

vel

JUGORUM.

O.

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.

I.

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.

IL

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.

III.

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

LIBER CHETH

vel

VALLUM ABIEGNI

SUB FIGURA CLVI.

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
vultures.

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
thus.

18. And this is the grâce of God, that these things should be
thus.

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 —

9

LIBER A’ASH

vel

CAPRICORNI PNEUMATICI

SUE FIGURA CCCLXX.

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-
captain.

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
sacraments.

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
Eternity.

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.)

4.34

LIBER A

vel

ARMORUM

SUB FIGURA CCCXII.

“ 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.

435

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.”

LECRAM. IM P. PARIS

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