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   @   d  X@ 2         2                                  Magick In Theory and Practice

            Do what thou wilt shall be the whole of the Law

MAGICK
             IN THEORY AND
                        PRACTICE


                                 by

                           The Master Therion

                            Aleister Crowley

             {Based on the Castle Books edition of New York}




                       HYMN TO PAN

   epsilon-phi-rho-iota-xi  epsilon-rho-omega-tau-iota 
pi-epsilon-rho-iota-alpha-rho-chi-eta-sigma  delta 
alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu
   iota-omega  iota-omega  pi-alpha-nu  pi-alpha-nu
   omega -pi-alpha-nu  pi-alpha-nu 
alpha-lambda-iota-pi-lambda-alpha-gamma-chi-tau-epsilon, 
chi-upsilon-lambda-lambda-alpha-nu-iota-alpha-sigma 
chi-iota-omicron-nu-omicron-chi-tau-upsilon-pi-omicron-iota
  pi-epsilon-tau-rho-alpha-iota-alpha-sigma  alpha-pi-omicron 
delta-epsilon-iota-rho-alpha-delta-omicron-sigma 
phi-alpha-nu-eta-theta,  omega
  theta-epsilon-omega-nu  chi-omicron-rho-omicron-pi-omicron-iota 
alpha-nu-alpha-xi

                                              SOPH. AJ.


Thrill with lissome lust of the light,
O man! My man!
Come careering out of the night
Of Pan!  Io Pan!
Io Pan!  Io Pan! Come over the sea
From Sicily and from Arcady!
Roaming as Bacchus, with fauns and pards
And nymphs and satyrs for thy guards,
On a milk-white ass, come over the sea
To me, to me,
Come with Apollo in bridal dress
Shepherdess and pythoness
Come with Artemis, silken shod,
And wash thy white thigh, beautiful God,
In the moon of the woods, on the marble mount,   h)         0*0*0*  ԌThe dimpled dawn of the amber fount!
Dip the purple of passionate prayer
In the crimson shrine, the scarlet snare,
The soul that startles in eyes of blue           {V}
To watch thy wantonness weeping through
The tangled grove, the gnarled bole
Of the living tree that is spirit and soul
And body and brain --- come over the sea,
Io Pan!  Io Pan!
Devil or god, to me, to me,
My man! my man!
Come with trumpets sounding shrill
Over the hill!
Come with drums low muttering
From the spring!
Come with flute and come 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 ---
Come, O come!
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!  Io Pan!
Io Pan!  Io Pan Pan!  Pan Pan! Pan,
I am a man:
Do as thou wilt, as a great god can,
O Pan! Io Pan!
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 come, Io Pan!  I am borne
To death on the horn
Of the Unicorn.
I am Pan!  Io Pan!  Io Pan Pan!  Pan!              {VI}
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
Through solstice stubborn to equinox.
And I rave; and I rape and I rip and I rend
Everlasting, world without end,
Mannikin, maiden, Maenad, man,
In the might of Pan.
Io Pan!  Io Pan Pan!  Pan!  Io Pan!

    h)         0*0*0*  Ԍ*mark* Book begins here.

   "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; 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 modern
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 {IX} him.  To neglect these rules, to break these
laws in the smallest particular is to incur failure, and may even
expose the unskilful practitioner himself to the utmost peril.  If
he claims 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 world 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 elements 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 intricate mechanism of the
world.  Hence the strong attraction which magic and science alike
have exercised on the human mind; hence the powerful stimulus that
both have given to the pursuit of knowledge.  They lure the weary
enquirer, the footsore seeker, on through the wilderness of
disappointment in the present by their endless promises of the
future: they take him up to he 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."
   h)         0*0*0*  Ԍ 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 have passed to supreme power, it has
contributed to emancipate mankind from the thraldom of tradition
and to elevate them into a larger, freer life, with a broader
outlook on the world.  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 good; that if it is the child of error, it has yet been the
mother of freedom and truth."

   "Prove all 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  Theta-epsilon-lambda-eta-mu-alpha."

                  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
practical minds, such as I most designed to influence.
   But
                             MAGICK
is for
                              ALL.
   I have 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 all 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 have borne before me all 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 what   h)        0*0*0*  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
deceptions 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", "Spiritualism",
"Occultism", "Mysticism", all involved undesirable connotations.
   I chose therefore the name.
                           "MAGICK"
as essentially the most sublime, and actually the most discredited,
of all 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 have kept my Word.
   But the time is now come 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 definition of
                             MAGICK
and setting forth its main principles in such a way that
                             ALL
may understand instantly that their souls, their lives, in every
relation with every other human being and every circumstance,
depend upon
                             MAGICK
and the right comprehension and right application thereof.

I. "DEFINITION."

                            MAGICK
is the Science and Art of causing Change to occur in conformity
with Will.

   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 WillBy
"Intentional" I mean "willed".  But even unintentional acts
so-seeming are not truly so.  Thus, breathing is an act of the
Will-to-Live.
   h)         0*0*0*  ԌII. "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 prepare an ounce of Chloride of Gold. 
I must take the right kind of acid, nitro-hydrochloric and no
other, in sufficient quantity and of adequate 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 present state of our knowledge and power some changes are
not possible in practice; we cannot cause eclipses, 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.In one sense Magick may
be defined as the name given to Science
by the vulgar.
   Illustration: See "Definition" above.              
   2 Every successful act has conformed to the postulate.
   3 Every failure proves that one or more requirements of the
postulate have 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 presents a cheque 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 through
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 Will.  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 have 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   h)        0*0*0*  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, comes
into conflict with the order of the Universe, and suffers
accordingly.
   Illustration: A man may 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
herself miserable for life by thinking that she prefers love to
social consideration, or "vice versa".  One woman may stay with an
unsympathetic husband when she would really be happy in an attic
with a lover, while another may fool herself into a romantic
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 insists on his becoming a doctor.  In
such a case, he will be both unsuccessful and unhappy in medicine.
   8 A Man whose conscious will is at odds with his True Will is
wasting his strength.  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
cancer 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 very clumsily. 
At first!
   9 A man who is doing this True Will has the inertia of the
Universe to assist him.
   Illustration: The first principle of success in evolution 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, though we do not know in
all cases how things are connected.
   Illustration: Human consciousness depends on the properties of
protoplasm, the existence of which depends on innumerable physical
conditions peculiar to this planet; 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; yet we do not know even how it arises from ---
or with --- the molecular changes in the brain.
  11 Science enables us to take advantage of the continuity of
Nature by the empirical application of certain principles whose
interplay involves different orders of idea connected with each
other in a way beyond our present comprehension.
   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
depend on calculations involving mathematical ideas which have no
correspondence in the Universe as we know it.For instance,
"irrational", "unreal", and "infinite" expressions.
   12 Man is ignorant of the nature of his own being and powers.    h)         0*0*0*  Even his idea of his limitations is based on experience of the
past, and every step in his progress extends his empire.  There is
therefore no reason to assign theoretical limitsi.e., except ---
possibly --- in the case of logically absurd questions, such as the
Schoolmen discussed in connection with "God". to what he may be, or
to what he may do.
   Illustration: A generation 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 infinitesimal fraction of the possible rates of
vibration.  Modern instruments have enabled us to detect some of
these suprasensibles 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 Rontgen.  As Tyndall said, man might at any
moment learn to perceive and utilise vibrations of all 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 individuality 
comprises several orders of existence, even when he maintains that
his subtler principles 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
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 all 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, anything which he
perceives, for everything that he perceives 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 fellow, 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.  ***markHe has used his moral force to
influence the actions even of wild animals.  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 supply 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   h)        0*0*0*  passions.  The hallucinations connected with the mysterious
energies of sex result in the perpetuation of the species.
   16 The application of any given force affects all 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
{XVII} my thought may so work on the mind 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, but using it to cut 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 series 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 Universe by making
himself a fit receptacle 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 oppose 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
organism.
   20 Man can only attract and employ the forces for which he is
really fitted.
 Illustration:  You cannot make a silk purse out of a sow's ear. 
A {XVIII} true man of science learns from every phenomenon.  But
Nature is dumb to the hypocrite; for in her there is nothing
false.It is no objection that the hypocrite is himself part of
Nature.  He is an "endothermic" 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 have failed by expecting Nature to
conform with their ideals of proper conduct.
   21 There is no limit to the extent of the relations of any man   h)	         0*0*0*  with the Universe in essence; for as soon as man makes himself one
with any idea the means of measurement cease to exist.  But his
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 Swinburn made their love a mighty mover
of mankind by virtue of their power to put their thoughts on the
subject in musical and eloquent 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
Arabic.  Hertz's discovery of the rays which we now use for
wireless telegraphy was sterile until reflected through the minds
and wills of the people who could take his truth, and transmit it
to the world of action by means of mechanical and economic
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
{XIX} hands of savages.  A poet, however sublime, must impose
himself upon his generation 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 understanding in
action.
   Illustration: A golf club is intended to move a special ball in
a special way in special 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 experience.
    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 internal act whose influence ultimately
affects action, thought 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 all
space.  Every thought, however swiftly suppressed, has its effect
on the mind.  It stands as one of the causes of every subsequent
thought, and tends to influence every subsequent 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; but the net result of these trifling mishaps is the   h)
        0*0*0*  difference of a whole stroke, and so probably between halving and
losing the hole.
   26 Every man has a right, the right of self-preservation, to
fulfil himself to the utmost.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 will at variance with his true
Will, since he risks death at the hands of Society by obeying his
criminal impulse.
   Illustration: A function imperfectly preformed injures, not {XX}
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
depends.
   27 Every man should make Magick the keynote of his 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 profession. 
He should understand banking as a necessary factor in the economic
existence of mankind, instead of as merely a business whose objects
are independent of the general welfare.  He should learn to
distinguish false values from real, and to act not on accidental
fluctuations but on considerations of essential importance.  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 impersonal, impartial and eternal as gravitation, as
patient and irresistible 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 interfere with that of others; for if he is in
his proper place, it is the fault of others if they interfere with
him.
 Illustration: If a man like Napoleon were actually appointed by
destiny to control Europe, he should not be blamed for exercising
his rights.  To oppose him would be an error.  Any one so doing
would have made a mistake as to his own destiny, except in so far
as it might be necessary for him to learn to lessons of defeat. 
The sun moves in space without interference.  The order of Nature
provides an orbit for each star.  A clash proves that one or the
other has strayed from his course.  But as to each man that keeps
his true course, the more firmly he acts, the less likely are
others to get in his way.  His example will help {XXI} them to find
their own paths and pursue them.  Every man that becomes a Magician
helps others to do likewise.  The more firmly and surely men move,
and the more such action is accepted as the standard of morality,
the less will conflict and confusion hamper humanity.

                           --------------
   h)         0*0*0*  Ԍ I hope that the above principles will demonstrate 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 all 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 way
                          MAGICK
is merely to be and to do.  I should add: "to suffer".  For Magick
is the verb; and it is part of the Training to use the passive
voice.  This is, however, a matter of Initiation rather than of
Magick in {XXII} its ordinary sense.  It is not my fault if being
is baffling, and doing desperate!
   Yet, 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
specially 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 it itself any elements discordant with
its destiny.  Lastly, it must develop in itself those qualities
which will enable it to combat successfully the external conditions
which threaten to oppose is purpose.  We have 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   h)        0*0*0*  a thing impossible, it failed to eliminate its own internal
jealousies, it failed to understand the conditions of victory,At
least, it allowed England to discover its intentions, and so to
combine the world against it. {WEH NOTE: This footnote in Crowley's
text belongs to this page, but it is not marked in the text.  I
have assigned it this tentative point, as following the general
context. it did not train itself to hold the sea, and thus, having
violated every principle of
                           MAGICK,
it was pulled down and broken into pieces 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
technicalities of his book, a practical method of making himself a
{XXIII} Magician.  The processes described will enable him to
discriminate between what he actually is, and what he has fondly
imagined himself to beProfessor Sigmund Freud and his school have,
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 suicidal
"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 result has been that psycho-analysts
have misinterpreted life, and announced the absurdity that every
human being is essentially an anti-social, criminal, and insane
animal.  It is evident that the errors of the Unconscious of which
the psycho-analysts complain are neither more nor less than
the"original sin" of the theologians whom they despise so
heartily..  He must behold his soul in all 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
environment, learn how to make allies, how to make himself prevail
against all powers whose error has caused them to wander across his
path.
   In the course of this Training, he will learn to explore the   h)
         0*0*0*  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 {XXIV} have 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 of
one's present 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:
    Tau-Omicron  Mu-Epsilon-Gamma-Alpha 
Theta-Eta-Rho-Iota-Omicron-Nu Taw-Resh-Yod-Vau-Nunfinal : The Beast
666; MAGUS 9 Degree = 2Square A.'. A.'. who is The Word of the Aeon
THELEMA; whose name is called V.V.V.V.V. 8 Degree = 3Square A.'.
A.'. in the City of the Pyramids; OU MH 7 Degree = 4Square A.'.
A.'.; OL SONUF VAORESAGI 6 Degree = 5Square, and ... ... 5 Degree
= 6Square 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.



                            -----------


                              {XXV}





                               CONTENTS

                               -------


 This portion of the Book should be studied in connection with its
Parts I. and II.
0           The Magical Theory of the Universe.
I           The Principles of Ritual.
II          The Formulae of the Elemental Weapons.
III         The Formula of Tetragrammaton.
IV          The Formula of Alhim: also that of Alim.
V           The Formula of I. A. O.
VI          The Formula of the Neophyte.
VII         The Formula of the Holy Graal, of Abrahadabra, and of
                Certain Other Words; with some remarks on the
                Magical Memory.   h)         0*0*0*  ԌVIII        Of Equilibrium: and of the General and Particular
Method
                of Preparation of the Furniture of the Temple and
the
                Instruments of Art.
IX          Of Silence and Secrecy: and of the Barbarous names of
                Evocation.
X           Of the Gestures.
XI          Of Our Lady BABALON and of The Beast whereon
                she rideth: also concerning Transformations.
XII         Of the Bloody Sacrifice and Matters Cognate.
XIII        Of the Banishings, and of the Purifications.
XIV         Of the Consecrations: with an Account of the Nature and
                Nurture of the Magical Link.
XVI 1     Of the Oath.
XV          Of the Invocation.
XVI 2     Of the Charge to the Spirit: with some Account of the
                Constrains and Curses occasionally necessary.
XVII        Of the License to Depart.
XVIII       Of Clairvoyance: and of the Body of Light, its Powers
and
                its Development.  Also concerning Divinations.
XIX         Of Dramatic Rituals.
XX          Of the Eucharist: and of the Art of Alchemy.
XXI         Of Black Magick: of the Main Types of the Operations of
                Magick Art: and of the Powers of the Sphinx.

                              {XXVII}






                             CHAPTER 0

                THE MAGICAL THEORY OF THE UNIVERSE

   There are three main theories of the 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.
   All are reconciled and unified in the theory which we shall now
set forth.  The basis of this Harmony is given in Crowley's
"Berashith" --- to which reference should be made.
   Infinite space is called the goddess NUIT, while the infinitely
small and atomic yet omnipresent point is called HADIT.I present
this theory in a very simple form.  I cannot even explain for
instance that an idea may not refer to Being at all, but to Going. 
The Book of the Law demands special study and initiated
apprehension.  These are unmanifest.  One conjunction of these
infinites is called RA-HOOR-KHUIT,More correctly, HERU-RA-HA, to
include HOOR-PAAR-KRAAT. a unity which includes and heads all
things.The basis of this theology is given in Liber CCXX, AL vel   h)        0*0*0*  Legis which forms 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 anticipates the recent
discoveries of Frege, Cantor, Poincare, Russell, Whitehead,
Einstein and others.  There is also a particular Nature of Him, in
certain conditions, such as have obtained since the Spring of 1904,
e.v.  This profoundly mystical conception {1} is based upon actual
spiritual experience, but the trained reasonAll advance in
understanding demands the acquisition of a new point-of-view. 
Modern 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. can reach a reflection of this idea by
the method of logical contradiction which ends in reason
transcending itself.  The reader should consult "The Soldier and
the Hunchback" in Equinox I, I, and Konx Om Pax.
   "Unity" transcends "consciousness".  It is above all 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 comprehension of this Trinity is a matter of spiritual
experience.  All true gods are attributed to this
Trinity.Considerations of the Christian Trinity are of a nature
suited only to Initiates of the IX Degree of O.T.O., as they
enclose the final secret of all practical Magick.
   An immeasurable abyss divides it from all manifestations of
Reason or the lower qualities of man.  In the ultimate analysis of
Reason, we find all reason identified with this abyss.  Yet this
abyss is the crown of the mind.  Purely intellectual faculties all
obtain here.  This abyss has no number, for in it all is confusion.
   Below this abyss we find the moral qualities of Man, of which
there are six.  The highest is symbolised by the number Four.  Its
nature is fatherlyEach 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 complete in its way.; 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 feminine nature is again predominant,
{2} but it is the masculine type of female, the Amazon, who is
balanced in the number Eight by the feminine 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
          The balance of the Sephiroth:
    Kether      1  "Kether is in Malkuth, and Malkuth is in Kether,
but
                       after another manner."   h)         0*0*0*  Ԍ    Chokmah     2  is Yod of Tetragrammaton, and therefore also
Unity.
    Binah       3  is He of Tetragrammaton, and therefore "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 like that which is below,
and
                       that which is below, is like that which is
above."
    Netzach     7  and Hod 8 balanced as in text.
    Jesod       9  see text.
    Malkuth    10  contains all the numbers.
 which includes the whole of Matter as we know it by the senses.
   It is impossible here to explain thoroughly the complete
conception; for it cannot be too clearly understood 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, He = 3, Vau = 4 to 9, He final
= 10.
 The Number Two represents Yod, the Divine or Archetypal 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 {3} number Ten.It is
not possible to give a full account of the twenty-two "paths" in
this condensed sketch.  They should be studied in view of all their
attributes in 777, but more especially that in which they are
attributed to the planets, elements 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 Schema pointed out to me numerous
gaps in my  original exposition; thanks to this, I have been able
to make it a complete and systematic treatise.  That is, when my
laziness had been jogged by the criticisms and suggestions of
various colleagues to whom I had submitted the early drafts.  All
these numbers are of course parts of the magician himself
considered as the microcosm.  The microcosm is an exact image of
the Macrocosm; the Great Work is the raising of the whole man in
perfect balance to the power of Infinity.   h)        0*0*0*  Ԍ   The reader will remark that all criticism directed against the
Magical Hierarchy is futile.  One cannot call it incorrect --- the
only line to take might be that it was inconvenient.  In the same
way one cannot say that the Roman alphabet is better or worse than
the Greek, since all required sounds can be more or less
satisfactorily represented by either; yet both these alphabets were
found so little 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
thirty-two letters as it were has been expanded into the four
worlds corresponding to the four letters of the name
Yod-Heh-Vau-Heh; 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 conceptions {4} 
are symbolized in Mathematics.  "God is the Great Arithmetician." 
"God is the Grand Geometer."  It is best therefore to prepare to
apprehend Him by formulating our minds according to these
measures.By "God" I here mean the Ideal Identity of a man's inmost
nature.  "Something ourselves I erase Arnold's imbecile and guilty
'not' that makes for righteousness;" righteousness being rightly
defined as internal coherence.  Internal Coherence implies that
which is written "Detegitur Yod."
   To return, each letter of this alphabet may have its special
magical sigil.  The student must not expect to be given a
cut-and-dried definition of what exactly is meant by any of all
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 all
your past, present and future correspondents ready indexed: your
cabinet has a system of letters and numbers meaningless in
themselves, 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 you; and by adopting
this orderly arrangement you would be able to have 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 transmute, 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 in the article
already referred to in No. V of the Equinox, and, more deeply in
the Book of the Law and the Commentaries thereon: but the true
understanding depends entirely upon the work of the Magician
himself.  Without magical experience it will be meaningless.
   In this there is nothing peculiar.  It is so with all scientific
knowledge.  A blind man might cram up astronomy for the purpose of
passing examinations, but his knowledge would be {5} almost
entirely unrelated to his experience, and it would certainly not   h)        0*0*0*  give him sight.  A similar phenomenon is observed when a gentleman
who has taken an "honours degree" in modern 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 nothing but
a convenient system of classification to enable the magician to
docket his experiences 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 elements in nature.  All
discussions upon philosophy are necessarily sterile, since truth is
beyond language.  They are, however, useful if carried far enough
--- if carried to the point when it become apparent that all
arguments are arguments in a circle.See "The Soldier and the
Hunchback," 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 evolution of the species.  It is no
more absolute than the evolution of the species.  It is no more
absolute than the mechanism of our muscles is a complete type
wherewith all other systems of transmitting Force must conform. 
But discussions of the details of purely imaginary qualities 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 learned 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 cat was a creature 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 {6}
educated students can be guilty of so gross a violation of the
first principles of common sense.Long since writing the above, an
even grosser imbecility has been perpetrated.  One who ought to
have 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: his little remaining good sense revolted at the
supreme atrocities.  Yet he 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 evident 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 "Fortitude", Leo, balances Majesty
and Mercy with Strength and Severity: what sense is there in   h)        0*0*0*  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.
   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.

            "FURTHER CONCERNING THE MAGICAL UNIVERSE"
   All these letters of the magical alphabet --- referred to above
--- are like so many names on a map.  Man himself is a complete
microcosm.  Few other beings have this balanced perfection.  Of
course every sun, every planet, may have beings similarly
constituted.Equally, of course, we have no means of knowing what we
really are.  We are limited to symbols.  And it is certain that all
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 all 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
complete.  We have indeed learnt that nothing is in itself what it
seems to be to us.  But when we speak of dealing with the planets
in Magick, {7} the reference 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 him, 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 creation --- 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,He is this only by
definition.  The universe may contain an infinite variety of worlds
inaccessible to human apprehension.  Yet, for this very reason,
they do not exist for the purposes of the argument.  Man has,
however, some instruments of knowledge; we may, therefore, define
the Macrocosm as the totality of things possible to his perception. 
As evolution develops those instruments, the Macrocosm and the
Microcosm extend; but they always maintain their mutual relation. 
Neither can possess any meaning except in terms of the other.  Our
"discoveries" 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 incomplete
ideas, expressed in symbolic terms of a series of relations between
two sets of inscrutable phenomena. it is perfectly easy to re-model
one's conception at any moment.
   Now there is a traditional correspondence, which modern   h)         0*0*0*  experiment has shown to be fairly reliable.  There is a certain
natural connexion between certain letters, words, numbers,
gestures, shapes, perfumes and so on, so that any idea or as we
might call it "spirit", may be composed or called forth by the use
of those things which are harmonious with it, and express
particular parts of its nature.  These correspondences have 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, {8} that of the evocation of Taphtatharath
printed in Equinox I, III, pages 170-190, where he will see exactly
why these things are to be used.  Of course, as the student
advances in knowledge by experience 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.
   The knowledge of exoteric science is comically limited by the
fact that we have no access, except in the most indirect way, to
any other celestial body than our own.  In the last few years, the
semi-educated have 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 telephone 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 reference, save that our shame may spur us to
increased endeavour.  Such knowledgeKnowledge is, moreover, an
impossible conception.  All propositions come ultimately back to "A
is A". as we have got is of a very general and abstruse, of a
philosophical 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 said to possess a magical theory of the universe, it must be a
matter solely of fundamental law, with 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 such
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   h)         0*0*0*  the earth, and had nothing to go by but the diary of some man at
the North Pole!  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: "Call the Ambulance!"



                           --------------
     {10}





                              CHAPTER I

                      THE PRINCIPLES OF RITUAL.

 There is a single main definition of the object of all magical
Ritual.  It is the uniting of the Microcosm with the Macrocosm. 
The Supreme and Complete Ritual is therefore the Invocation of the
Holy Guardian Angel;See the "Book of the Sacred Magic of Abramelin
the Mage"; and Liber 418, 8th Aethyr, Liber Samekh; see Appendix 3.
or, in the language of Mysticism, Union with God.The difference
between these operations is more of theoretical than of practical
importance.
   All 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 deficient, 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 apprehension of the Universe when he attains
Samadhi will lack the conception of maternity.  The result will be
a metaphysical and --- by corollary --- ethical limitation in the
Religion which he founds.  Judaism and Islam are striking example
of this failure.
   To take another example, the ascetic life which devotion to {11}
magick so often involves argues a poverty of nature, a narrowness,
a lack of generosity.  Nature is infinitely prodigal --- not one in
a million seeds ever comes to fruition.  Whoso fails to recognise
this, let him invoke Jupiter.There are much deeper considerations
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 survival of the fittest is their upshot.
   The danger of ceremonial magick --- the sublest and deepest   h)         0*0*0*  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.The ideal method of doing this is given in Liber 913
Equinox VII.  See also Liber CXI Aleph.  This, of course, should
have been done in a preliminary fashion during the preparation of
the weapons and furniture of the Temple.
   To consider in a more particular manner 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 devotion 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" Appendix.
   The "Second method"is the straight forward ceremonial
invocation.  It is the method which was usually employed in the
Middle Ages.  Its advantage is its directness, its disadvantage its
{12} crudity.  The "Goetia" gives clear instruction in this method,
and so 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 all; certainly it is so to the artist's temperament, for it
appeals to his imagination through his aesthetic sense.
   Its disadvantage lies principally in the difficulty of its
performance 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, through in a less degree, is the Mass.  We may
also mention many of the degrees in Freemasonry, particularly the
third.  The 5 Degree = 6Square Ritual published in No. III of the
Equinox is another example.
   In the case of Bacchus, one commemorates firstly his birth of a
mortal mother who has yielded her treasure-house to the Father of   h)        0*0*0*  All, 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 comes the
great scene of the drama: the gentle, exquisite youth with his
following 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 defiance, 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 {13} horns.  King
Pentheus, representative of respectability,There is a much deeper
interpretation in which Pentheus is himself "The Dying God".  See
my "Good Hunting!" and Dr. J.G.Frazer's "Golden Bough". is
destroyed by his pride.  He goes out into the mountains to attack
the women who have followed Bacchus, the youth whom he has mocked,
scourged, and put in chains, yet who has only smiled; and by those
women, in their divine madness, he is torn to pieces.
   It has already seemed impertinent to say so much 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 all 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 all 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 defies 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.See "The Book of Lies", Liber 333, for
several sermons to this effect.  Caps.  Alpha,  Delta,  Eta,
Iota-Epsilon,  Iota-Sigma,  Iota-Eta,  Kappa-Alpha,  Kappa-Eta, in
particular.  The reincarnation of the Khu or magical Self is
another matter entirely, too abstruse to discuss in this elementary
manual. {WEH NOTE: I have made a correction in the above list of
chapters from Liber 333.  The published text cites  Iota-Digamma,
which does not exist.  The correct chapter is  Iota-Sigma, which
does exist and discusses the subject}.
   Even that does not persist unchanged.  It is always growing. 
The Cross is a barren stick, and the petals of the Rose fall and
decay; but in the union of the Cross and the Rose is a constant
{14} succession of new lives.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.  Without this union, and without this
death of the individual, the cycle would be broken.
   A chapter will be consecrated to removing the practical   h)         0*0*0*  difficulties of this method of Invocation.  It will doubtless have
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" is to "call forth".  This is the essential difference
between the two branches of Magick.  In invocation, the macrocosm
floods the consciousness.  In evocation, the magician, having
become the macrocosm, creates a microcosm.  You "in"voke a God into
the Circle.  You "e"voke a Spirit into the Triangle.  In the first
method identity with the God is attained by love and by surrender,
by giving up or suppressing all irrelevant and illusionary parts of
yourself.  It is the weeding of a garden.
   In the second method identity is attained by paying special
attention to the desired part of yourself: positive, as the first
method is negative.  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 novel; 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 vitae", 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 infinite swelling paean I.A.O.!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 latter.  Also with AIWAZ and the Number 93.  See Chapter V. 
{15}






                            CHAPTER II

               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 first 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; or else,
beginning at the top, he comes directly down, "invoking" first the
god of that sphere by "devout supplication"Beware, O brother, lest
thou bend the knee!  Liber CCXX teaches the proper attitude.  See
also Liber CCCLXX. Infra, furthermore, there is special
instruction: Chapter XV and elsewhere. that He may deign to send
the appropriate Archangel.  He then "beseeches" the Archangel to   h)        0*0*0*  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 evocation than
of invocation, and for the latter the procedure, though apparently
the same, should be conceived of in a different 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 have the completion and
perfection of that force.  {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".Considerations which might lead to
a contrary conclusion are unsuited to this treatise.  See Liber
LXXXI.
 The formula of the dagger is again unsuitable for either purpose,
since the nature of the dagger is to criticise, to destroy, to
disperse; and all 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.Later, these remarks are amplified, and to some extent
modified.
   Now in order to invoke any being, it is said by Hermes
Trismegistus 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 petition, in exactly the same sense as a boy might ask
his father for pocket-money.
   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
consideration.
   This consists of a real identification of the magician and the
god.  Note that to do this in perfection involves the attainment of
a species of Samadhi: and this fact alone suffices to link
irrefragably magick 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
{17} unshakeable mental picture of the god is presented to the
mind.  Similarly, the attributes of the god are enshrined in
speech, and such speeches are committed perfectly to memory.  The
invocation will then begin with a prayer to the god, commemorating
his physical attributes, always with profound understanding of   h)        0*0*0*  their real meaning.  In the "second part" of the invocation, the
voice of the god is heard, and His characteristic utterance is
recited.
   In the "third portion" of the invocation the magician asserts
the identity of himself with the god.  In the "fourth portion" 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 stated.
   Thus, 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, today, and the brother of tomorrow."
   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
consciousness of his mortal being; he is that mental image which he
previously but saw.  This consciousness is only complete 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 all things obey my word."  Yet in the fourth
part, which begins: "Therefore do thou come 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 complete 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 have summarized, 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 his 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   h)         0*0*0*  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 have become one;
while the fourth part corresponds to earth, the condensation or
materialization of those three higher principles.
   With regard to the Hebrew formulae, it is doubtful whether most
magicians who use them have ever properly grasped the principles
underlying the method of identity.  No passage which implies it
occurs to mind, and the extant rituals certainly give no hint of
such a conception, or of any but the most personal and material
views of the nature of things.  They seem to have 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.  He had possibly certain powers of a somewhat
metaphysical order --- he might be {19} in two places at once,He
could do this provided that he can travel with a speed exceeding
that of Light, as he does.  See A.S.Eddington "Space, Time, and
Gravitation".  Also: what means "at once"? for example, though even
the possibility of so simple a feat in the case of spirits seems to
be denied by certain passages in extant conjurations which tell the
spirit that if he happens to be in chains in a particular place in
Hell, or if some other magician is conjuring him so that he cannot
come, then let him send a spirit of similar nature, or otherwise
avoid the difficultly.  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
speculation.
   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 decide him to teach man "The Next
Step", the thing which was immediately above him.  He might have
called this "God", or "The Higher Self", or "The Augoeides", or
"Adi-Buddha", or 61 other things --- but He had discovered that
these were all 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 declare this Work under this title: 'The obtaining of the
Knowledge and Conversation of the Holy Guardian Angel'", 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 convenient classification
of the facts of the Universe as they are {20} known to us; and as
our knowledge and understanding of those facts increase, so should   h)        0*0*0*  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 experience as to the correlation 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 Probationer 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 all the four
colour-scales of Venus with absolute correctness.  Considering that
he saw something like one hundred symbols in all, the odds against
coincidence are incalculably great.  Such an experience and the
records of the A.'. A.'. contain dozens of similar cases affords
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 all.  One might maintain that
the invocations which have come down to us are but the ruins of the
Temple of Magick.  The exorcisms might have 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 has been attained in the quite conventional
exoteric way both by FRATER PERDURABO and by many of his
colleagues, yet ceremonies of this character have always remained
tedious and difficult.  It has 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 have 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 Commemoration of which we spoke in
the preceding Chapter.  {21}







                             CHAPTER III

                  THE FORMULA OF TETRAGRAMMATON.Yod, He, Vau, He,
the Ineffable Name Jehovah of the Hebrews.  The four letters refer
respectively to the four "elements", Fire, Water, Air, Earth, in
the order named.

   This formula is of most universal aspect, as all 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   h)         0*0*0*  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, "He" 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
have hitherto done.
   The formation of the "Yod" is the formulation of the first
creative force, of that father who is called "self-begotten", and
unto whom it is said: "Thou has formulated thy Father, and made
fertile thy Mother".  The adding of the "He" 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 "He" is produced. 
She is both the twin sister and the daughter of "Vau".There is a
further mystery herein, far deeper, for initiates.
   His mission is to redeem her by making her his bride; the result
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 {22}
All-Father.  In this complex family relationshipThe formula of
Tetragrammaton, as ordinarily understood, ending with the
appearance of the daughter, is indeed a degradation. is symbolised
the whole course of the Universe.  It will be seen that after all
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 the 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 Liber 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 "He" final is the
Throne of the Spirit, of the Shin of Pentagrammaton.
   The Yod will represent a swift and violent creative energy;
following this will be a calmer and more reflective but even more
powerful flow of will, the irresistible force of a mighty river. 
This state of mind will be followed by an expansion of the
consciousness; it will penetrate all 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   h)         0*0*0*  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.  {23}






                             CHAPTER IV.

                THE FORMULA OF ALHIM, AND THAT OF ALIM.

  "ALHIM", Elohim is the exoteric word for Gods."Gods" are the
Forces of Nature; their "Names" are the Laws of Nature.  Thus They
are eternal, omnipotent, omnipresent and so on; and thus their
"Wills" are immutable and absolute.  It is the masculine plural of
a feminine noun, but its nature is principally feminine.It
represents Sakti,or Teh; femininity always means form,
manifestation.  The masculine Siva, or Tao, is always a concealed
force. It is a perfect hieroglyph of the number 5.  This should be
studied in "A Note on Genesis" Equinox I, II.
   The Elements are all 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 "He" --- the letter of breath --- and represents
Spirit.  The first letter "Aleph" 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
juxtaposition with "He" 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.
   "ALHIM", therefore, represents rather the formula of
Consecration than that of a complete ceremony.  It is the breath of
benediction, 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 {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 equilibration of that
fierce force which initiates the ceremony.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 than that Aleph is Harpocrates, Bacchus Diphues, the Holy
Ghost, the "Pure Fool" or Innocent Babe who is also the Wandering
Singer who impregnates 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,   h)        0*0*0*  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.
   "Yod" is the creative 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 flat lines suggest the Sea at Peace
HB:Mem-final ; not the ordinary initial and medial Mem whose
hieroglyph is a wave HB:Mem.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. 
And then, in the Centre of all, broods Spirit, which combines the
mildness of the Lamb with the horns of the Ram, and is the letter
of Bacchus or "Christ".The letter He 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 have preferred the exoteric attributions,
which are sufficiently informative for the beginner.
 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
Consecration comes.

                       THE FORMULA OF ALIM

   It is extremely interesting to contrast with the above the
formula of the elemental Gods deprived of the creative spirit.  One
{25} might suppose that as ALIM, is the masculine plural of the
masculine noun AL, its formula would be more virile than that of
ALHIM, which is the masculine plural of the feminine noun ALH.  A
moment's investigation is sufficient to dissipate the illusion. 
The word masculine has no meaning except in relation to some
feminine correlative.
   The word ALIM may in fact be considered as neuter.  By a rather
absurd convention, neuter objects are treated as feminine 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 feminine AMA, becoming
AIMAAMA is 42, the number of sterility; AIMA, 52, that of
fertility, of BN, the SON., through the operation of the phallic
Yod, while ALIM, the congress of dead elements, 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
special 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.See A. Crowley
"Orpheus" for the Invocation of this Goddess.  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 thy are no longer capable of   h)         0*0*0*  corresponding to the formula of the male, and are therefore neuter
rather than feminine.  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 feminine correlative 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.  All the works of witchcraft are illusory; and their apparent
effects depend on the idea that it is possible to alter things by
the mere rearrangement of them.  One {26} must not rely upon the
false analogy of the Xylenes to rebut this argument.  It is quite
true that geometrical isomers act in different manners towards the
substance to which they are brought into relation.  And it is of
course necessary sometimes to rearrange the elements of a molecule
before that molecule can form either the masculine or the feminine
element in a true Magical combination with some other molecule.
   It is therefore occasionally inevitable for a Magician to
reorganize the structure of certain elements before proceeding to
his operation proper.  Although such work is technically
witchcraft, it must not be regarded as undesirable on that ground,
for all operations which do not transmute matter fall strictly
speaking under this heading.
   The real objection to this formula is not inherent in its own
nature.  Witchcraft consists in treating it as the exclusive
preoccupation of Magick, and especially in denying to the Holy
Spirit his right to indwell His Temple.The initiate of the XI
Degree of O.T.O. will remark that there is a totally different
formula of ALIM, complementary with that here discussed.  81 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 have thus a
Tetragrammaton which contains no feminine 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 result that the Man is "Hanged" or extended, and is slain
in this manner.  Such an operation makes creation 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 equations 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 perform it in a very special way. 
We may take note also of the correspondence of Nine with Teth, XI,
Leo, and the Serpent.  The great merits of this formula are that it
avoids contact with the inferior planes, that it is
self-sufficient, 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}

   h)!         0*0*0*  Ԍ


                              CHAPTER V

                        The Formula of I.A.O.

   This formula is the  principal and most characteristic formula
of Osiris, of the Redemption of Mankind.  "I" is Isis, Nature,
ruined by "A", Apophis the Destroyer, and restored to life by the
Redeemer Osiris.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 all fathers of different kinds balanced by H.H.H., 3
Mothers, to complete the Universe.  In a third, the true formula of
the Beast 666, I and O are the opposites which form the field for
the operation of A.  But this is a higher matter unsuited for this
elementary handbook.  See, however, Liber Samekh, Point II, Section
J.  The same idea is expressed by the Rosicrucian formula of the
Trinity:
       "Ex Deo nascimur.
       In Jesu Morimur
       Per Spiritum Sanctum reviviscimus."
 This is also identical with the Word Lux, L.V.X., which is formed
by the arms of a cross.  It is this formula which is implied in
those ancient and modern monuments in which the phallus is
worshipped as the Saviour of the World.
   The doctrine of resurrection 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
{28} miserable mortal automaton remains in the Circle.  It is of no
more consequence to Him that the dust of the floor.It is, for all
that, His instrument, acquired by Him as an astronomer 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.
   But before entering into the details of "I.A.O." as a magick
formula it should be remarked that it is essentially the formula of
Yoga or meditation; in fact, of elementary mysticism in all its
branches.
 In beginning a meditation practice, there is alwaysIf not, one is
not working properly. a quiet pleasure, a gentle natural growth;
one takes a lively interest in the work; it seems easy; one is
quite pleased to have started.  This stage represents Isis.  Sooner
or later it is succeeded by depression --- the Dark Night of the
Soul, an infinite weariness and detestation of the work.  The
simplest and easiest acts become almost impossible to perform. 
Such impotence fills the mind with apprehension 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   h)"        0*0*0*  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 Jesus Christ,
and of many other mythical god-men worshipped in different
countries.See J.G.Frazer, "The Golden Bough:" J.M.Robertson "Pagan
Christs;" A. Crowley "Jesus," etc., etc.
   A magical ceremony constructed on this formula is thus in close
essential harmony with the natural mystic process.  We find it the
{29} basis of many important initiations, notably the Third Degree
in Masonry, and the 5 Degree = 6Square ceremony of the G.'. D.'.
described in Equinox I, III.  A ceremonial 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
yourself, and rising from that death to the Knowledge and
Conversation of the Holy Guardian AngelThis formula, although now
superseded by that of HORUS, the Crowned and Conquering Child,
remains valid for those who have 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..  There is an etymological identity
between Tetragrammaton and "I A O", but the magical formulae are
entirely different, as the descriptions here given have schewn.
   Professor William James, in his "Varieties of Religious
Experience," 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 gate 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 "himself", as one ---
or, rather, some --- 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 negation of that consciousness.  The body and mind of
the man are only important if at all as the telescope of the
astronomer to him.  If the telescope were destroyed it would make
no appreciable difference 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 employs 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
Supreme Ritual, as the final step; but, as has already been {30}
pointed out, it is but a preliminary.  For the normal man today,
however, it represents considerable attainment; and there is a much
earlier formula whose investigation will occupy Chapter VI.   h)#        0*0*0*  Ԍ   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

 Vau Yod Aleph Ayin Vau

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:
{31}



--------------.---.-------------.---.--------------.------------------------
              :   :             :   :              :              
         
     Atu      :No.:   Hebrew    :No.:Correspondence:          Other 
       
              :of :             :of :              :              
         
Tarot Trump :Atu:  letters    :let:  in Nature   :      
Correspondences  
              :   :             :ter:              :              
         
--------------+---+-------------+---+--------------+------------------------
              :   :             :   :              :              
         
              :   :             :   :              :              
         
The Hiero-    : V :Vau a nail : 6 :Taurus   An  :The Sun.  The son
in Te-
  phant. Osi-:   : English V,  :   :  earthy sign : tragrammaton.
See Cap.
  ris throned :   : W, or vo-   :   :  ruled by    :  III.  The 
Pentagram 
  & crowned,  :   : wel between :   :  Venus; the  :  which shows
Spirit    
  with Wand.  :   :  O and U-   :   :  Moon exalt- :  master &
reconciler of
              :   : ma'ajab and :   :  ed therein. :  the Four
Elements.    
              :   : ma'aruf.    :   :  but male.  :               
        
Four  Wor-    :   :             :   :  Liberty,i.e.:The Hexagram
which un-  
  shippers;the:   :             :   :  free will.  :  God and Man.
The cons-   h)$        0*0*0*  Ԍ  four ele-   :   :             :   :              :  sciousness 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
mir-   
              :   :             :   :              : acle of
redemption;   
              :   :             :   :              : Horus crowned
and     
              :   :             :   :              : conquering,
taking the
              :   :             :   :              : place of his
father.  
              :   :             :   :              :              
        
              :   :             :   :              :Christ-Bacchus
in Hea-  
              :   :             :   :              :  ven-Olympus
saving the
              :   :             :   :              :  world.      
         
              :   :             :   :              :              
         
              :   :             :   :              :              
         
              :   :             :   :              :              
         
The Hermit    :IX :Yod a hand : 10:Virgo an     :The root of the
Alphabet
  Hermes     :   :  English I  :   :  earthy sign : The
Spermatozoon.  The
  with Lamp,  :   :  or Y.      :   :  ruled by    : youth setting
out on  
  Wings,      :   :             :   :  Mercury     : his adventures
after  
  Wand,       :   :             :   :  exalted     : receiving the
Wand.      h)%        0*0*0*  Ԍ  Cloak, and  :   :             :   :  therein;    : Parzival in
the desert
  Serpent.   :   :             :   :  sexually    : Christ taking
refuge  
              :   :             :   :  ambivalent : in Egypt, and
on      
              :   :             :   :  Light, i.e. : the Mount
tempted by  
              :   :             :   :  of Wisdom,  : the Devil. 
The uncon-
              :   :             :   :  the Inmost. : scious Will,
or Word. 

 {32}



--------------.---.-------------.---.--------------.------------------------
              :   :             :   :              :              
         
     Atu      :No.:   Hebrew    :No.:Correspondence:          Other 
       
              :of :             : of:              :              
         
Tarot Trump :Atu:  letters    :let:  in Nature   :      
Correspondences  
              :   :             :ter:              :              
         
--------------+---+-------------+---+--------------+------------------------
              :   :             :   :              :              
         
              :   :             :   :              :              
         
The Fool      : O :Aleph an ox: 1 :Air The con- :The free breath. 
The   
  The Babe   :   : English A,  :   :  dition of   :  Svastika. The
Holy    
  in the Egg  :   : more or     :   :  all Life,   :  Ghost.  The
Virgin's  
  on the Lo-  :   : less        :   :  the impar-  :  Womb. 
Parzial as "der
  tus, Bacchus:   :             :   :  tial vehicle:  reine Thor"
who knows 
  Diphues,    :   :             :   :  Sexually    :  nothing. 
Horus.      
  etc.        :   :             :   : undevelop-   : 
Christ-Bacchus as the 
              :   :             :   : ed. Life;   :  innocent babe,
pursued
              :   :             :   : i.e. the     :  by
Herod-Here.        
              :   :             :   : organ of     :  Hercules   h)&         0*0*0*  strangling   
              :   :             :   : possible     :  the serpents.
The     
              :   :             :   : expression.  :  Unconscious
Self not  
              :   :             :   :              :  yet
determined in any 
              :   :             :   :              : direction.   
         
              :   :             :   :              :              
          
              :   :             :   :              :              
          
The Devil     :XV :Ayin an     : 70:Capricornus   :Parzival in
Black Armour,
  Baphomet   :   :  eye  En-  :   :  an earthy  :  ready to return
to    
  throned &   :   :  glish A, or:   :  sign ruled  :  Montsalvat as
Redeemer-
  adored by   :   :  O more or  :   :  by Saturn;  :  King:  Horus
come to  
  Male & Fe-  :   :  less:  the :   :  Mars exalt- :  full growth.
Christ- 
  male.  See  :   :  bleat of a :   :  ed therein. :  Bacchus with
Calvary- 
  Eliphas     :   :  goat, A'a. :   :  Sexually    :  Cross
Kithairon ---   
  Levi's de-  :   :             :   :  male       : Thyrsus.      
       
  sign.      :   :             :   :  love: i.e.  :               
       
              :   :             :   :  the instinct:              
         
              :   :             :   :  to satisfy  :              
         
              :   :             :   :  Godhead by  :              
         
              :   :             :   :  uniting it  :              
         
              :   :             :   :  with the    :              
         
              :   :             :   : Universe.    :              
         
              :   :             :   :              :              
         

 Iota-Alpha-Digamma varies in significance with successive Aeons.

                              {33}



   "Aeon of Isis." Matriarchal Age.  The Great Work conceived as a
straightforward simple affair.   h)'        0*0*0*  Ԍ   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
Hermetic seed.  It becomes 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  Digamma = the letter of Tiphareth, 6,
even when spelt as Omega, in Coptic.  See 777.
   "Aeon of Osiris."  Patriarchal age.  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." VII.  The Dragon is also the Mother --- the "Evil Mother" of
Freud.  It is 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 symbols of this force which tempts the Hero.  He
may take her as his servantHer sole speech in the last Act is
"Dienen: Dienen". when he has mastered her, so as to heal his
father Amfortas, avenge him Osiris, or pacify him Jehovah.  But in
order to grow to manhood, he must cease to depend on her, earning
the Lance Parzival, claiming his arms Achilles, or making his club
HerculesNote that all these three remain for a time as neuters
among woman, prevented from living the male life., and wander in
the waterless wilderness like Krishna, Jesus, Oedipus,  chi.  tau. 
lambda. --- 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 all the legends of heroes imply this
formula in strikingly similar symbols.   Digamma.  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 have 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 parthenogenesis-idea {34} 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.All 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.
"Aeon of Horus."  Two sexes in one person.
 Digamma Iota Alpha Omicron Digamma:  93, the full formula,
recognizing the Sun as the Son Star, as the pre-existent manifested
Unit from which all springs and to which all returns.  The Great
Work is to make the initial  Digamma Digamma of Assiah The world of
material illusion into the final  Digamma Iota Digamma of
Atziluth,For these spellings see 777. the world of pure reality.
Spelling the Name in full,  Digamma Digamma +  Iota Digamma Delta
+  Alpha Lambda Pi +  Omicron Iota Nu + Digamma Iota = 309 = Sh T
= XX + XI = 31 the secret Key of the Law.
Digamma is the manifested Star.
Iota is the secret Life .............. Serpent
          ---      Light ............. Lamp
          ---      Love .............. Wand   h)(         0*0*0*  Ԍ          ---      Liberty ........... Wings
          ---      Silence ........... Cloak
     These symbols are all 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.
Alpha is the Babe "who has formulated his Father, and made fertile
      his Mother" --- Harpocrates, etc., as before; but he develops
      to
Omicron  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 that he is the Sun in the South.  The Ancient Initiates,
{35} dwelling as they did in lands whose blood was the water of the
Nile or the Euphrates, connected 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
enterers when he reaches his extreme Southern declination at the
Winter Solstice, the season of the death of vegetation, 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
winds; the menace of deserts or oceans dreadful because mysterious
and impassable; these also were connected in their minds with the
South.  But to us, aware 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
enmity between Right and Left, Up and Down, and similar pairs of
opposites.  These antitheses are real only as a statement of
relation; they are the conventions of an arbitrary device for
representing our ideas 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 internal
affairs; 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 have 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 qualities of courage, frankness,
energy, pride, power and triumph; they are the words which express
the creative 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 All.
   The Sun enters this sign when he turns to renew the year in the   h))         0*0*0*  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 all 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 come 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
this true will.  Thus the last stage of his initiation is expressed
in our formula as the final:
Digamma --- The series of transformations has not affected his
identity; but it has explained him to himself.  Similarly, Copper
is still Copper after
Cu+O = CuO:+H SO =CuS OH O:+K S=CuSK SO :
             2  4    4   2     2       2  4     + blowpipe and
reducing agent = CuS.
   It is the same copper, but we have learnt some of its
properties.  We observe especially that it is indestructible,
inviolably itself throughout all its adventures, and in all its
disguises.  We see moreover that it can only make use of its
powers, fulfill the possibilities of its nature, and satisfy its
equations, 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 incomprehensible yearning until
it realises that every experience 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
realises oneself in a series of episodes.
   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,
purification, finding the Secret Root of oneself, the epicene
Virgin who is 10 Malkuth but spelt in full 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 the 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 all cases; and the end is the beginning,
on a higher plane.   h)*        0*0*0*  Ԍ   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 elements whirling as a Svastika --- the creative Energy in
equilibrated action.WEH Note:  Thus, note the vesica:

Vau             Yod 


Aleph     Yod         Yod             -----.    : 
                                           :    : 
                                      .----+----. 
          Yod         Yod             :    :      
                                      :    .----- 
Ayin     Yod         Yod 


                Yod 



                             --------------
{38}




                           CHAPTER VI

                THE FORMULA OF THE NEOPHYTESee the Neophyte
Ceremony, Equinox I,II..

   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 aspiration, 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
consecration, he is allowed for one moment to see the Lord of the
West, and gains courageFear is the source of all false perception. 
Even Freud had a glimpse of this fact. 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 neophyte 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
consecration.  In this position the secrets of the grade are
communicated to him, and the last of his fetters is removed.  All
this is sealed by the sacrament of the Four Elements.   h)+        0*0*0*  Ԍ   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 example of this formula are given {39} in
Equinox I, Nos. II and III.  It is the formula of the Neophyte
Ceremony of G.'. D.'.  It should be employed in the consecration of
the actual weapons used by the magician, and may also be used as
the first formula of initiation.
   In the book called Z 2Those sections dealing with divination and
alchemy are the most grotesque rubbish in the latter case, and in
the former obscure and unpractical. 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 all 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.


                            ------------


{40}








                             CHAPTER VII

                   THE FORMULA OF THE HOLY GRAAL:

                                 OF

                             ABRAHADABRA:

                    "and of certain other Words."

                      Also: THE MAGICAL MEMORY.

   The Hieroglyph shewn in the Seventh Key of the Tarot described
in the 12th Aethyr, Liber 418, Equinox I, V is the Charioteer of
OUR LADY BABALON, whose Cup or Graal he hears.
   Now this is an important formula.  It is the First of the
Formulae, in a sense, for it is the formula of Renunciation.There
is no moral implication here.  But to choose A implies to refuse
not-A: at least, that is so, below the Abyss.  It is also the Last!
   This Cup is said to be full of the Blood of the Saints; that is,
every "saint" or magician must give the last drop of his life's
blood to that cup.  It is the original price paid for magick power. 
And if by magick power we mean the true power, the assimilation of
all force with the Ultimate Light, the true Bridal of the Rosy
Cross, then is that blood the offering of Virginity, the sole
sacrifice well-pleasing to the Master, the sacrifice whose only   h),        0*0*0*  reward is the pain of child-bearing unto him.
 But "to sell one's soul to the devil", to renounce no matter what
for an equivalent in personal gain"Supposed" personal gain.  There
is really no person to gain; so the whole transaction is a swindle
on both sides., is black magic.  You are no longer a noble giver of
your all, but a mean huckster.  {41}
   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
temporarily, 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 Generation, 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 have 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
12th and 2nd Aethyrs in Liber 418 in Equinox I, V, and the
Symbolism of the V Degree and VI Degree in O.T.O.
   Of the preservation of this blood which OUR LADY offers to the
ANCIENT ONE, CHAOSCHAOS is a general name for the totality of the
Units of Existence; it is thus a name feminine in form.  Each unit
of CHAOS is itself All-Father. the All-Father, to revive him, and
of how his divine Essence fills the Daughter the soul 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.

                                II

   ABRAHADABRA is a word to be studied in Equinox I, V., "The
Temple of Solomon the King".  It represents the Great Work
complete, and it is therefore an archetype of all lesser magical
operations.  It is in a way too perfect to be applied in {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
reverberation 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 formulae of   h)-         0*0*0*  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: Theta "Babalon
and the Beast conjoined" --- epsilon unto Nuith CCXX, I, 51 ---
lambda The Work accomplished in Justice --- eta The Holy Graal ---
mu The Water therein --- alpha The Babe in the Egg Harpocrates on
the Lotus.
   That of "Agape" is as follows:
   Dionysus Capital Alpha --- The Virgin Earth gamma --- The Babe
in the Egg small alpha --- the image of the Father --- The Massacre
of the Innocents, pi winepress --- The Draught of Ecstasy, eta.
   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 evocations of the Soul 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.Members of
the IV Degree of the O.T.O. are well aware of a Magick Word whose
analysis contains all truth, human and Divine, a word indeed potent
for any group which dares to use it.  It would therefore be
impossible, even were it desirable, to analyse all such names.  The
general method of doing so has been {43} given, and the magician
must himself work out his own formula for particular cases.The Holy
Qabalah see Liber D in Equinox I, VIII, Supplement, and Liber 777
affords the means of analysis and application required.  See also
Equinox I, V, "The Temple of Solomon The King".

                             IV.

   It should also be remarked that every grade has 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 equilibration must therefore be with the
hexagram or macrocosm.  In other words, 5 Degree = 6Square is the
formula of the Solar operation; but then 6 Degree = 5Square is the
formula of the Martial operation, and this reversal of the figures
implies a very different Work.  In the former instance the problem
was to dissolve the microcosm in the macrocosm; 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 equilibration of him with Venus.  Its graphic formula will be
7 Degree = 4Square, 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
principle, that the farther from original equality are the two
sides of the equation, the more difficult is the operation to
perform.
   Thus, to take the case of the personal operation symbolized by   h).         0*0*0*  the grades, it is harder to become a Neophyte, 1 Degree = 10Square,
than to pass from that grade to Zelator, 2 Degree = 9Square.
   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.A suggestion has recently been made
that the Hierarchy of the Grades should be "destroyed, and replaced
by" --- a ring system of 13 grades all equal.  There is, of course,
one sense in which every grade is a Thing-in-Itself.  But the
Hierarchy is only a convenient method 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 immediate 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 Degree =
3Square.  Thus one man, throughout  his career, may be essentially
of the type of Netzach; another, of Hod.  In the same way Rembrandt
and Raphael retained their respective points of view in all stages
of their art.  The practical consideration is that some aspirants
may find it unusually difficult to attain certain grades; or,
worse, allow their inherent predispositions to influence them to
neglect antipathetic, 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 fulfill itself by symmetrical expansion.  It
must be adjusted to the Universe, or fail of perfection. {44}
   It is evidently impossible to give details of all these
formulae.  Before beginning any operation soever the magician must
make a through 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
consideration 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 supreme
hieroglyph of Truth, a compendium of the Sacred Knowledge.  Many
volumes have been written with regard to it; but, for our present
purpose, it will be necessary only to explain how it came to serve
for the representation of the principal philosophical tenets of the
Rishis.  {45}
   Firstly, it represents the complete course of sound.  It is   h)/         0*0*0*  pronounced 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 creation through
controlled and formed preservation 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
alternates with a Pralaya, during which creation is latent.
   Analysed Qabalistically, the word is found to possess similar
properties.  A is the negative, and also the unity which
concentrates it into a positive form.  A is the Holy Spirit who
begets God in flesh upon the Virgin, according to the formula
familiar 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 numberThe
Sun being 6, a square 6x6 contains 36 squares.  We arrange the
numbers from 1 to 36 in this square, so that each line, file, and
diagonal adds to the same number.  This number is 111; the total of
all is 666. 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 expression
of a dogma which implies catastrophe in nature.  It is cognate with
the formula of the Slain God.  The "resurrection" 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 {46} the Hindu,
indeed, they are still less respectable.  in his view, existence is
essentially objectionableThelemites agree 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 Digamma
final of Digamma-Iota-Alpha-Omicron-Digamma.; and his principle
concern is to invoke ShivaThe Vaishnava theory, superficially
opposed to this, turns out on analysis to be practically identical.
to destroy the illusion whose thrall is the curse of the
Manvantara.
   The cardinal revelation of the Great Aeon of Horus is that this
formula AUM does not represent the facts of nature.  The point of
view is based upon misapprehension of the character of existence. 
It soon became obvious to The Master Therion that AUM was an
inadequate 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   h)0        0*0*0*  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 complementary
curves; 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
desirable 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
emancipation 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 facility, whose assumption that conscious
individuality constitutes existence let it to consider its own
apparently catastrophic character as pertaining to the order of
nature. {47}
   The undulatory formula of putrefaction is represented in the
Qabalah by the letter N, which refers to Scorpio, whose triune
nature combines the Eagle, Snake and Scorpion.  These hieroglyphs
themselves indicate the spiritual formulae of incarnation.  He was
also anxious to use the letter G, another triune formula expressive
of the aspects of the moon, which further declares the nature of
human existence in the following manner.  The moon is in itself a
dark orb; but an appearance of light is communicated to it by the
sun; 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
generation combined in a single idea, in an absolute form
independent of personality.  The G is a silent letter, as in our
word Gnosis; and the sound GN is nasal, suggesting therefore the
breath of life as opposed to that of speech.  Impelled by these
considerations, the Master Therion proposed to replace the M of AUM
by a compound letter MGN, symbolizing thereby the subtle
transformation of the apparent silence and death which terminates
the manifested life of Vau by a continuous vibration of an
impersonal energy of the nature of generation and knowledge, the
Virgin Moon and the Serpent furthermore operating to include in the
idea a commemoration 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 invariable vindicates itself by furnishing
confirmatory corollaries not contemplated by the Qabalist.  In the
present 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 --- Thelema --- Will, and of Agape --- Love, which   h)1        0*0*0*  indicates the nature of Will.  It is furthermore the number of the
Word which overcomes death, as members of the degree of M M of the
O.T.O. are well aware;WEH NOTE: III Degree O.T.O., a word never to
be written, published or spoken without the rite. and it is also
that of the complete formula of existence as expressed in the {48}
True Word of the Neophyte,WEH NOTE: Another unpublished word, this
time belonging to the A.'. A.'. and not to O.T.O. The two words are
different, even to the number of letters.  It was written down
once, in a letter to Frank Bennett. where existence is taken to
import that phase of the whole which is the finite resolution of
the Qabalistic Zero.
   Finally, the total numeration of the Word AUMGN is 100, which,
as initiates of the Sanctuary of the Gnosis of the O.T.O.WEH NOTE:
IX Degree O.T.O. are taught, expresses the unity under the form of
complete manifestation by the symbolism of pure number, being
Kether by Aiq BkrA method of exegesis in which 1 = 10 = 100, 2 = 20
= 200, etc.; also Malkuth multiplied by itself10 to the 2 power  =
100., and thus established in the phenomenal universe.  But,
moreover, this number 100 mysteriously indicates the Magical
formula of the Universe as a reverberatory engine for the extension
of Nothingness through the device of equilibrated
opposites.Koph-Pehfinal = 100 20 + 80.  HB:Koph = chi =
Kappa-tau-epsilon-iota-sigma: HB:Pehfinal  = phi =
Phi-alpha-lambda-lambda-omicron-sigma; by Notariqon.
   It is moreover the value of the letter Qoph, which means "the
back of the head", the cerebellum, where the creative or
reproductive 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 negative
currents of fluidic energy, the male Ichthus or "Pesce" and the
female Vesica, seeking respectively the anode and kathode.  The
number 100 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 considerations 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 terrific power by virtue
whereof he may apprehend the Universe, and    control in himself
its Karmic consequences.  {49}


                                 VI

                        THE MAGICAL MEMORY.WEH NOTE: This is not
the same "Magical Memory" as that described by F. A. Yates and used
by the ancient Roman orators for mnemonics.

                                 I

 There is no more important task than the exploration of one's
previous incarnationsIt has been objected to reincarnation that the   h)2        0*0*0*  population of this planet has been increasing rapidly.  Were do the
new souls come from? It is not necessary to invent theories 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
elements with increased frequency.  The evidence for this theory
springs to the eye: in what other age was there such puerility,
such lack of race-experience, such reliance upon incoherent
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 today
is composed of "souls" who are living the human life for the first
time.  Note especially the incredible spread of congenital
homosexuality and other sexual deficiencies in many forms.  These
are the people who have 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
all the sham 'occult' creeds, as well as the emasculated forms of
so-called Christianity..  As Zoroaster says: "Explore the river of
the soul; whence and in what order thou has come." One cannot do
one's True Will intelligently unless one knows what it is.  Liber
Thisarb, Equinox I, VII, give instructions for determining this by
calculating the resultant of the forces which have made one what
one is.  But this practice is confined to one's present
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 determinant of all
the findings 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 {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.  Some 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
coherence of these originally disconnected elements; 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 illustrates this
phenomenon in detail.  Now, the King of Terrors being Death, it is   h)3        0*0*0*  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 pasteboard towers of baseless
theories.  One instinctively flinches from remembering one's last,
as one does from imagining one's next, death.This later is a very
valuable practice to perform.  See Liber HHH; also read up the
Buddhist meditations of the Ten Impurities. {WEH NOTE ADENDA:
Right, but it scares the dickens out of you! When I succeeded in
the practice in my teens, I panicked out of using the related
abilities for several years.  This was without benefit of
initiation.}  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
have some intellectual grounds for identifying himself with some
definite person in the immediate 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.

   1. 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. {51}
   2. Eliphas Levi had a striking personal resemblance to Aleister
Crowley'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 kind.  The
formula which Aleister Crowley supposed to be his original idea is
mentioned by Levi.  We have not been able to trace it anywhere else
with such exact correspondence in every detail.
   4. Aleister Crowley found a certain quarter of Paris
incomprehensibly familiar and attractive to him.  This was not the
ordinary phenomenon of the "deja 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 of
the parents that their son should have a religious career; the
inability to make use of very remarkable talents in any regular
way; the inexplicable ostracism which afflicted him, and whose
authors seemed somehow to be ashamed of themselves; the events
relative to marriageLevi, 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.: all these offer surprisingly close parallels.
   6. The characters of the two men present subtle identities in
many points.  Both seem to be constantly trying to reconcile   h)4        0*0*0*  insuperable antagonisms.  Both find it hard to destroy the delusion
that men's fixed beliefs and customs may be radically altered by a
few friendly explanations.  Both show a curious fondness for
out-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
whatever for a repulsion which sometimes almost amounts to {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 have the pride of Satan.
   7. When Aleister Crowley became Frater Omicron-Upsilon  Mu-Eta
and had to write his thesis for the grade of Adeptus Exemptus, he
had already collected his ideas when Levi's "Clef des Grands
Mysteres" fell into 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, that
almost everything that he had himself intended to say was there
written.  The result 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 all, 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 supreme enjoyment to strike a chord composed of as
many conflicting elements 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 considerations 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.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.

                               II

   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.  {53} It may be of some assistance to give a few
characteristics of genuine Magical Memory; to mention a few sources
of error, and to lay down critical rules for the verification of
one's results.
   The first great danger arises from vanity.  One should always
beware of "remembering" that one was Cleopatra or Shakespeare.
   Again, 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   h)5        0*0*0*  those which mankind commonly classes as such.  For instance,
Aleister Crowley does not remember any of the decisive 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 flat 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 soul, and one receives a supreme revelation which is
yet perfectly inarticulate.  He has forgotten his marriage and its
tragic resultsIt is perhaps significant that although the name of
the woman has been familiar to him since 1898, he has never been
able to commit it to memory., although the plagiarism which Fate
has been shameless enough to perpetrate in this present 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
photograph or a lock of hair twenty years old among the rubbish in
some forgotten cabinet.  This feeling is independent of the
question whether the thing remembered was in itself a source of
pleasure or of pain.  Can it be that we resent the idea of our
"previous condition of servitude"?  We want to forget the past,
however good reason we may have to be proud of it.  It is well
known that many men are embarrassed in the presence of a monkey. 
{54}
   When the "loss of face" does not occur, distrust the accuracy of
the item which you recall,  The only reliable recollections which
present 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 difference.  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 causal jest of a drunken
skeinsmate in an all-night cafe stings one with the shame of the
parvenu to whom a polite 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 consequence of the peculiar character of the
recollections which are under the microscope, anything in the shape
of gross confirmation almost presumes perjury.  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 arrangement 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   h)6        0*0*0*  able to give us details of Cracow in the time of James I of
England.  Material events are the words of an arbitrary language;
the symbols of a cipher previously agreed on.  What happened to
Kelly in Cracow may have meant something to him, but there is no
reason to presume 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.  For example --- one
cannot have 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
present should be inferior to the past.  One's life may represent
the full possibilities of a certain partial Karma.  One may have
{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 by Napoleon for
causing unnecessary 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, remembers several incarnations of
almost uncompensated wretchedness, anguish and humiliation, 
voluntarily undertaken so that he might resume his work unhampered
by spiritual creditors.

   These are the stigmata.  Memory is hall-marked by its
correspondence with the facts actually observed in the present. 
This correspondence may be of two kinds.  It is rare and it is
unimportant 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 generation sought for a sign.
   Even so, the permanent value of the observation is to trace the
genealogy of the Pharisee --- from Caiaphas to the modern
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 presupposes
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
inexpressible wish to get on good terms with Queen Elizabeth.  The
significance of his action was determined by the concourse of
circumstances.  The reality can have no reason for reproducing
itself exclusively in that especial form.  It can have 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 all upon the hazard of a die by
imagining the Rubicon.  Any spiritual state can be symbolized by an
infinite variety of actions in an infinite variety of
circumstances.  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.The exception is when some   h)7        0*0*0*  whimsical circumstance ties a knot in the corner of one's mnemonic
handkerchief.
   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 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 premisses 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 presume a connection between alpha this
hieroglyphically recorded mode of self-analysis and beta 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 all appearance
actual.  There is no particular reason why they, rather than any
others, should have entered his sphere.  In the act of remembering
them, they are absolute.  He can find no reason for correlating
them with anything in the present.  But a subsequent examination of
the record shows that the logical result 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
result from these causes are manifested in the career {57} of the
Master Therion, it is assuredly the easiest and most reasonable
explanation to assume an identity between the two men.  Nobody is
shocked to observe that the ambition of Napoleon has diminished the
average stature of Frenchmen.  We know that somehow or other every
force must find its fulfilment; and those people who have 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 concatenations!  It would be childish
to cling to the belief that Marius de Aquila actually existed; it
matters no more that it matters to the mathematician whether the
use of the symbol X to the 22 power  involves the "reality" of 22
dimension 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:   h)8        0*0*0*  True or false, he has found a symbolic form which has enabled him
to govern himself to the best advantage.  "Quantum nobis prodest
hec fabula Christi!" The "falsity" of Aesop's Fables does not
diminish their value to mankind.
 The above reduction 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 predictions by experimental evidence.  The objective can
always be expressed in subjective symbols if necessary.  The
controversy is ultimately unmeaning.  However we interpret the
evidence, its relative truth depends in its internal coherence.  We
may therefore say that any magical recollection is genuine if it
gives the explanation of our external or internal 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
{58} our comprehension 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 elements; and no element of it came out of
nothing.  Newton's First Law applies to every plane of thought. 
The theory of evolution is omniform.  There is a reason for one's
predisposition to gout, 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.  Have it, if you will, that the memories of other
incarnations are dreams; 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
soul."  The Magical Memory is in the last analysis one manner, and,
as experience testifies, one of the most important manners, of
performing this vow.



                         -------------

{59}





                         CHAPTER VIII

           OF EQUILIBRIUM, AND OF THE GENERAL AND PARTICULAR
             METHOD OF PREPARATION OF THE FURNITURE OF THE
                 TEMPLE AND OF THE INSTRUMENTS OF ART.   h)9         0*0*0*  Ԍ                               I

   "Before there was equilibrium, countenance beheld not
countenance."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.  So sayeth the
holiest of the Books of the ancient Qabalah.  Siphra Tzeniutha 1.
2.  One countenance here spoken of is the Macrocosm, the other the
Microcosm.This is the case because we happen ourselves to be
Microcosms whose Law is "love under will".  But it is also Magick
for an unit which has attained Perfection in absolute nothingness,
0 Degree, to become "divided for love's sake, for the chance of
union".
   As said above, the object of any magick ceremony is to unite 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 have 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 mediocre capacity {60} for
magick can tolerate any unbalanced object for a moment.  His
instinct instantly revolts.This is because the essence of his being
a Magician is his intuitive apprehension 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.. 
For this reason the weapons, altar, circle, and magus are all
carefully proportioned one with another.  It will not do to have a
cup like a thimble and a wand like a weaver's beam.See
Bagh-i-Muattar, V, par. 2.
   Again, the arrangement of the weapons of the altar must be such
that they "look" balanced.  Nor should the magician have any
unbalanced ornament.  If he have the wand in his right hand, let
him have the RingThe 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 represent himself and fulfill himself. 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
equivalent 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;For example, as when Firmness with one's
self or another is the truest kindness; or when amputation saves
life. if Stability, let him show the basis of that Stability to be
constant change, just as the stability of a molecule is secured by
the momentum of the swift atoms contained in it.See Liber 418, 11th
Aethyr.
   In this way let every idea go forth as a triangle on the base of
two opposites, making an apex transcending their contradiction in   h):        0*0*0*  a higher harmony.
   It is not safe to use any thought in Magick, unless that thought
has 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.  {61} The Cross is both the death of the "Saviour"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. and
the Phallic symbol of Resurrection.  Will itself must be ready to
culminate in the surrender of that Will:See Liber LXV and Liber
VII. the aspiration's 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 negative, 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
qliphoticSee The Qabalah for the use of this word, and study the
doctrine concerning the Kings of Edom. and dangerous.  Even an idea
like "truth" is unsafe unless it is realized that all Truth is in
one sense falsehood.  For all Truth is relative; and if it be
supposed absolute, will mislead.See Poincare for the mathematical
proof of this thesis.  But Spiritual Experience 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 Degree = 2Square.  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 Science.  "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.
   All 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 have been
used by any other person or for any other purpose.  The {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 cut 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.It is, and the fact is
still more important, utterly fatal and demoralizing to acquire the
habit of reliance on others.  The Magician must know every detail   h);        0*0*0*  of his work, and be able and willing to roll up his shirtsleeves
and do it, no matter how trivial or menial it may seem.  Abramelin
it is true forbids the Aspirant to perform any tasks of an
humiliating type; but he will never be able to command perfect
service unless he has experience of such necessary work, mastered
during his early training.
   There was, however, a further object in this recommendation. 
The 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 department store,
and instruct them to furnish you a Temple according to
specification.  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 virtiol with which it is engraved.  He will
have learnt a lot of useful things in his attempt to make a really
virgin sword; he will understand how one thing depends 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.In this sense
especially: any one thing involves, and is involved in, others
apparently altogether alien.
 Another notable injunction of the ancient Magick was that whatever
appertained to the Work should be "single".  The Wand was to be cut
with a single stroke of the knife.  There must be no {63} boggling
and hacking at things, no clumsiness and no hesitation.  If you
strike a blow at all, strike with your strength!  "Whatsoever thy
hand findeth to do, do it with all thy might!"  If you are going to
take up Magick, make no compromise.  You cannot make revolutions
with rose-water, or wrestle in a silk hat.  You will find very soon
that you must either lose the hat or stop wrestling.  Most people
do both.  They take up the magical path without sufficient
reflection, without that determination of adamant which made the
author of this book exclaim, as he took the first oath, "PERDURABO"
--- "I will endure unto the end!""For enduring unto the End, at the
End was Naught to endure." Liber 333, Cap Zeta.  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 have 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.However closely the square of any fraction
approximates to 2, no fraction equals the square root of 2.  The
square root of 2 is not in the series; it is a different kind of
number altogether.  The least of the Magical Instruments is worth
infinitely more than all that you possess, or if you like, than all
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 have saved.  Remember   h)<        0*0*0*  Ananias!Observe well that there is never any real equivalence or
measurable relation between any two things, for each is impregnably
Itself.  The exchange of property is not a mathematically accurate
equation.  The Want 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 elements.
   On the other hand, if you purchase without haggling you will
find that along with your purchase the vendor has thrown in {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 of the ether, or of the
earth 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 all the malice of Choronzon,
can either check him, or cause him to waver for one instant upon
the Path.  This command and this promise have been given by all the
Magi without exception.  And where this command has been obeyed,
this promise has been most certainly fulfilled.

                              III

   In all 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 INITIATION.
   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 prepare the magician, he
purifies himself by maintaining his chastitySee The Book of the Law
and the Commentaries thereon for the true definition of this
virtue. and abstaining from any defilement.  But to do the same
with, let us say, the Cup, we assure ourselves that the metal has
never been employed for any other purpose --- we smelt virgin ore,
and we take all possible pains in refining the metal --- 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 clothThis refers to the "formula of the
Neophyte".  There are alternatives..  The oath which he takes is
replaced by a "charge" in similar terms.  The details of the
preparation of each weapon should be thought out carefully by the
magician.  {65}
   Further, the attitude of the magician to his weapons should be
that of the God to the suppliant who invokes Him.  It should be the
love of the father for his child, the tenderness and care of the
bridegroom for his bride, and that peculiar feeling which the
creator of every work of art feels for his masterpiece.
 Where this is clearly understood, the magician will find no
difficulty in observing the proper ritual, not only in the actual
ceremonial consecration of each weapon, but in the actual   h)=        0*0*0*  preparation, a process which should adumbrate this ceremony; e.g.,
the magician will cut the wand from the tree, will strip it of
leaves and twigs, will remove the bark.  He will trim the ends
nearly, 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 Consecration.
   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.I have omitted to say that the whole subject of Magick is
an example of Mythopoeia in that particular form called Disease of
Language.  Thoth, God of Magick, was merely a man who invented
writing, as his monuments declare clearly enough.  "Grammarye",
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.
   To take an entirely different case, that of the Circle; the
magician will synthesize the Vermilion required from Mercury an
Sulphur which he has himself sublimated.  This pure {66} vermilion
he will himself mix with the consecrated oil, and as he uses this
paint he will think intently and with devotion 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 preparation 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 preparation 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.

                          -------------

                              {67}








                            CHAPTER IX
   h)>         0*0*0*  Ԍ                      OF SILENCE AND SECRECY:

                              AND OF

                 THE BARBAROUS NAMES OF EVOCATION.


   It is found by experience confirming the statement of Zoroaster
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".See appendix
4, Liber Samekh; this is an edition of this Invocation, with an
elaborate Rubric, translation, scholia, and instruction.
    {WEH ADDENDUM:  This is the "Preliminary Invocation" placed in
the "Goetia" in the Mathers transcription Not "translation" by
Crowley.  This invocation is not a part of the original text, but
comes to us from the Greco-Egyptian period of perhaps the 6th
century.  The Goetia is itself a small portion of the "Lemegeton"
or "Lesser Key of Solomon."  This "Preliminary Evocation" is
altered in Liber Samekh over that published in the "Goetia".  The
conjurations given by Dr. Dee vide Equinox I, VIII are in a
language called Angelic, or Enochian.  Its source has hitherto
baffled research, but it is a language and not a jargon, for it
possesses a structure of its own, and there are traces of 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 inferior quality.  It
will be noticed that in every case the conjurations are very
sonorous, {68} and there is a certain magical voice in which they
should be recited.  This special voice was a natural gift of the
Master Therion; but it can be easily taught --- to the right
people.
   Various considerations 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.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.
 He has found iambic tetrameters enriched with many rimes both
internal an external very useful.  "The Wizard Way" Equinox I,I
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 metre, of many kinds of
being, and for many kinds of purposes.  See Appendix.
   Other methods of incantation are on record as efficacious.  For   h)?         0*0*0*  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
conjurations 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 result.See "Eleusis", A. Crowley,
"Collected Works", Vol. III Epilogue.
   It may be conceded in any case that the long strings of
formidable words which roar and moan through so many conjurations
have 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 have 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,
have all been used, as well as many others, of which the {69} most
important is the bellSee Part II.  It should be said that in
experience no bell save His own Tibetan bell of Electrum Magicum
has ever sounded satisfactory to the Master Therion.  Most bells
jar and repel., though this is used not so much for actual
conjuration as to mark stages in the ceremony.  Of all these the
tom-tom will be found to be the most generally useful.
   While on the subject of barbarous names of evocation we should
not omit the utterance of certain supreme words which enshrine
alpha the complete formula of the God invoked, or beta 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
StiBeTTChePhMeFSHiSS, which is a line drawn on the Tree of Life
Coptic attributions in a certain manner.It represents the descent
of a certain Influence.  See the Evocation of Taphtatharath,
Equinox I, III.  The attributions are given in 777.  This Word
expresses the current Kether - Beth - Binah - Cheth - Geburach -
Mem - Hod - Shin - Malkuth, the descent from 1 to 10 via the Pillar
of Severity.
   With all such words it is of the utmost importance that they
should never be spoken until the supreme moment, and even then they
should burst from the magician almost despite himself --- so great
should be his reluctanceThis reluctance is Freudian, due to the
power of these words to awaken the suppressed subconscious libido.
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 have become the effect.
   Every wise magician will have constructed according to the
principles of the Holy Qabalah many such words, and he should have
quintessentialised them all 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. {70}   h)@        0*0*0*  Ԍ   Such a word was indeed the lost TetragrammatonThe 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..  It is said that at the utterance of this name the
Universe crashes into dissolution.  Let the Magician earnestly seek
this Lost Word, for its pronunciation is synonymous with the
accomplishment of the Great Work.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.
 In this matter of the efficacity of words there are again two
formulae exactly opposite in nature.  A word may become potent and
terrible by virtue of constant repetition.  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 scorn and
scepticism: possibly persecution.  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
cult; they deplore Atheism --- all but universal in practice and
implicit in the theory of practically all 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, thought 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
have 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
{71} Law, these methods may be advantageously combined; on the one
hand infinite frankness and readiness to communicate all secrets;
on the other the sublime and terrible knowledge that all real
secrets are incommunicable.If this were not the case, individuality
would 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 have little effect
on a sunset by Turner, but much on a nocturne by Whistler.  The
identity of the two spots as spots would thus be fallacious.
   It is, according to tradition, a certain advantage in
conjurations to employ more than one language.  In all probability
the reason of this is than 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 permissibleThis is not to   h)A        0*0*0*  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 Demon of whose existence one was not really quite
sure. to employ any device to secure the result.
   Conjurations should be recited, not read:Even this is for the
weaker brethern.  The really great Magus speaks and acts impromptu
and extempore. 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 impossible.First-rate poetry is easily memorized
because the ideas and the musical values correspond to man's mental
and sensory structure.  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 interfere with the automation 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 {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.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".

   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
experience.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 the
development is secured, there will be automatic reflex "justesse",
exactly as in normal affairs mind and body respond with free
unconscious rightness to the Will.
   In order to aid concentration, and to increase the supply of
Energy, it has been customary for the Magician to employ assistants
or colleagues.  It is doubtful whether the obvious advantages of
this plan compensate the difficulty of procuring suitable
personsThe organic development of Magick in the world due to the
creative Will of the Master Therion makes it with every year that
passes easier to find scientifically trained co-workers., 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 promptitude in using the
physical compulsion of the sword, it is probable that the circle
would have been broken.  As it was, the affair fortunately
terminated in nothing more serious than the destruction 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 "Revival   h)B        0*0*0*  meetings" will be familiar to almost every one, and though such
{73} meetingsSee, for an account of properly-conducted
congregational ceremonial, Equinox I, IX.  "Energized Enthusiasm",
and Equinox III, L. Liber XV, Ecclesiae Gnosticae Catholicae Cannon
Missae.  The "Revival meetings" here in question were deliberate
exploitations of religious hysteria. are the foulest and most
degraded rituals of black magic, the laws of Magick are not thereby
suspended.  The laws of Magick are the laws of Nature.
   A singular and world-famous example 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 developed 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 all the
other fools in the world.  He accordingly wrote a song, and
produced the desired result.  This is the most notorious example of
recent times of the power exerted by a barbarous name of evocation.
   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 observed; 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 DiaryIn a later entry we
read that the diarist has found a similar train of argument in
"Space, Time, and Gravitation", page 51.  He was much encourage by
the confirmation of his thesis in so independent a system of
thought. of a distinguished Magician and philosopher.
   "I have noticed that the effect of a Magical Work has followed
{74} it so closely that it must have 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 have 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 antecedent to the act.  I may
consider both my Work and its reaction as twin effects of the
eternal Universe.  The moved arm and ball 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 case-effects which set the ball in
motion.  I may therefore regard the act of striking as a
cause-effect of my original Will to move the ball, though
necessarily previous to its motion.  But the case of magical Work   h)C        0*0*0*  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 ball's motion,
and there is no reason why one should precede 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 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
representative; and his intelligence made him resolve 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
come to me; and though it would be improper to say that the writing
of the letter was the direct cause of his arrival, it is evident
that if I had not written I should have been different from what I
actually am, and therefore my relations with him would have 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 circumstance that I do not use a
crowbar on an open door.
   "The conclusion is that one should do one's Will 'without lust
of result'.  If one is working in accordance with the laws of one's
own nature, one is doing 'right'; and no such work 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.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
understands 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". 
Of course one changes one's methods as experience 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 conceived
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 exists; I can predicate nothing beyond that. 
I cannot postulate purpose, or even determine the manner in which
the event comes to be.  Similarly, when I do Magick, it is in vain
to inquire why I so act, or why the desired result does or does not   h)D        0*0*0*  follow.  Nor can I know how the previous and subsequent 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 have my own personal impressions of the act of
telephoning; but I cannot be aware of what consciousness,
electricity, mechanics, sound, etc., actually are in themselves. 
And although I can appeal to experience to lay down 'laws' as to
what {76} conditions accompany the act, I can never be sure that
they have always been, or ever will again be, identical.  In fact,
it is certain that an event can never occur twice in precisely the
same circumstances.If it did so, how could we call it duplex?
 "Further, my 'laws; must always take nearly all the more important
elements 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 unite when an electric spark was passed through the
mixture; now we 'know' 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 mosquito; we might discover one day that
the germ is only active when certain events are transpiring in some
nebulaThe 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 present precession of the
Equinoxes"., or when so apparently inert a substance as Argon is
present 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 dependent on the personal equation 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 that Sculpture; and it is a Sport as much as
Mountaineering.
   "Indeed, there seems to be no undue presumption in urging that
no Science possesses equal possibilities of deep and important
Knowledge;Magick is less liable to lead to error than any other
Science, because its terms are interchangeable, by definition, so
that it is based on relativity from the start.  We run no risk of
asserting absolute propositions.  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". Prologue. of being forced
to attribute the qualities of human consciousness to inanimate
things Poincare, "La mesure du temps", and of asserting that we
know anything of the universe in itself, though the nature of our
senses and our minds necessarily determines 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 1 that truth is relative, subjective,
and apparent; 2 that Truth implies Omniscience, which is
unattainable by mind, being transfinite; just as if one tried to   h)E        0*0*0*  make an exact map of England in England, that map must contain a
map of the map, and so on, ad infinitum; 3 that logical
contradiction is inherent 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 ineluctable, and
therefore that adjustment is the only possible method of action;
and 6 that error may be avoided by opposing no resistance to
change, and registering observed phenomena in their own
language.that no Art offers such opportunities to the ambition {77}
of the Soul to express its Truth, in Ecstasy, through Beauty; and
that no Sport rivals 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 its apparatus; it has
the Universe for its Library and its Laboratory; all Nature is its
Subject; and its Game, free from close seasons and protective
restrictions, always abounds in infinite variety, being all that
exists.The elasticity of Magick makes it equal to all 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 equation
a+b+c=0 must be equal and opposite to the sum of all 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.  All 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.

 {78}








                              CHAPTER X

                           OF THE GESTURES



   This chapter may be divided into the following parts:

1. Attitudes.   h)F         0*0*0*  Ԍ2. Circumambulations and similar movements.
3. Changes of position This depends 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 comes natural
to man poor creature! to throw himself to the ground in the
presence of the object of his adoration.The Magician must eschew
prostration, or even the "bending of the knee in supplication", as
infamous and ignominious, an abdication of his sovereignty.
   Intermediate between this and the purely artificial form of
gesture comes a class which depends 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 imitates a hieroglyph which has only a remote
connection with any fact in nature.  All signs must of course be
studied with infinite patience, and practised until the connection
{79} between them and the mental attitude which they represent
appears "necessary."

                               II
   The principal movement in the circle is circumambulation.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 born 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 effected in actual
practice.  This has a very definite result, but one which is very
difficult to describe.  An analogy is the dynamo.  Circumambulation
properly 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 special 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
deosili.e.  In the same direction as the hands of a watch move.
they invoke --- if widdershinsi.e.  In the opposite direction. they
banishSuch, at least, is the traditional interpretation.  But there
is a deeper design which may be expressed through the direction of   h)G        0*0*0*  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.
 WEH Addenda:  Crowley is using the spelling
Tau-epsilon-iota-tau-alpha-nu in place of the more usual
Tau-iota-tau-alpha-nu or Tau-alpha-iota-tau-alpha-nu to obtain 666
in place of 661 or 662..  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 {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 special 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 attained may depend.
   With practice, giddiness is altogether conquered; exhaustion
then takes its place and 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.1 and Z.3;Equinox I, II, pp. 244-260. explanatory of
the Neophyte 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 831Equinox I, VII, pp. 93 sqq..
   In the construction of a ceremony an important thing to decide
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
inharmonious with the natural attributions.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.  For the sensitive
aura of the magician might be disturbed, and the value of the
ceremony completely destroyed, by the embarrassment caused by the
discovery of some such error, just as if a pre-occupied T-totaller
found that he had strayed into a Temple of the Demon Rum!  It is
therefore impossible to neglect the theory of the Circle.  {81}
   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, from Chesed, rule Geburah   h)H        0*0*0*  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 TipharethTiphareth is hardly
"dominated" even by Kether.  It is the son rather than the
servant., are so sympathetic 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 precise spirit free
of all extraneous elements, or one whose nature is difficulty
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.But NOT
"in supplication".
 To conclude, one may add that natural artistic ability, of you
possess it, forms an excellent guide.  All Art is Magick.
   Isadora Duncan has this gift of gesture in a very high degree. 
Let the reader study her dancing; if possible rather in private
than in public, and learn the superb "unconsciousness" --- which is
magical consciousness --- with which she suits the action to the
melody.This passage was written in 1911 e.v. "Wake Duncan with thy
Knocking?  I would thou couldst!"
   There is no more potent means than Art of calling forth true
Gods to visible appearance.  {82}


                              IV.
   The knocks or knells are all of the same character.  They may be
described collectively --- the difference between them consists
only in this, that the instrument with which they are made seals
them with its own special 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 upAny action not purely rhythmical
is a disturbance. 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 atmosphere 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
creation; the cup vibrates with his delight in receiving spiritual
wine.  A blow with the dagger is like the signal for battle.  The   h)I        0*0*0*  disk is used to express the throwing down of the price of one's
purchase.  To stamp with the foot is to declare 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 have perceived the method of interpreting each individual case
that may come 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 complement, and so
{83} perform the Great Work by the formula of Regeneration.  To
strike with the hand on the dagger declares that one demands the
use of the dagger as a tool to extend 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 formulae by one of the heads of our Order,
intended his hearers to understand that the reign of authority and
paternal power had come to an end; 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 ideals which had oppressed it.  There is
therefore a perfectly rational interpretation 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 cut, 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 desirable 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 comprehension 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; the possible combinations are
evidently infinite.  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 series so as to express our idea by
means of structure.
   The general rule is that a single knock has no special   h)J         0*0*0*  significance as such, because unity is omniform.  It represents
Kether, which is the source of all 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 Feminine 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
overweight the other parts of the ritual.  In practice, 11 is about
the limit.  It is usually not difficult to arrange to cover all
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 defined; its meaning should be
precise.  The very nature of knocks suggests smartness and
accuracy.  We must therefore devise some means of making the
sequence significant of the special 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 illustrates the excellence of our
system.  There is only one way of striking 2 knocks, and this fact
agrees 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 creative 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 determination of these points to
the ingenuity of the student.
   The most generally useful and adaptable battery is composed of
11 strokes.  The principal reasons for this are as follows:
"Firstly", 11 is the number of Magick in itself.  It is therefore
suitable to all 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: "...11, as all 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 all possible spheres of
operation, whatever their nature.  This is effected by making an
equation between the number of the Sephira and the difference
between that number and 11.  For example, 2 Degree=9Square is the
formula of the grade of initiation corresponding to Yesod.  Yesod
represents the instability of air, the sterility of the moon; but
these qualities are balanced in it by the stability implied in its   h)K        0*0*0*  position as the Foundation, and by its function of generation. 
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 quality, being the reflection of the sun of
Kether as Yesod is the sun of Tiphareth.  It is the wisdom which is
the foundation by being creation.  This entire cycle of ideas is
expressed in the double formula 2 Degree = 9Square, 9 Degree =
2Square; 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 contemplates 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; and 5 that of courage, energy, and triumph of the spirit
{86} over the elements.  He will reflect, moreover, that 4 is
symbolic of the stability of matter, while 5 expresses the same
idea with regard to motion.  At this stage the battery will appear
as 1-2-5-2-1.  After due consideration he will probably conclude
that to split up the central 5 would tend to destroy the simplicity
of his formula, and decide 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 have 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 have chosen for
our example.


 -----------


                              {87}






                           CHAPTER XI

               OF OUR LADY BABALON AND OF THE BEAST

                       WHEREON SHE RIDETH.

                ALSO CONCERNING TRANSFORMATIONS.
   h)L         0*0*0*  Ԍ                                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 anywhere 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 demons of the pit, it may be
impossible for him to do as much as knock a vase from a
mantelpiece.  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.The one really easy "physical" operation which
the Body of Light can perform is "Congressus subtilis".  The
emanations of the "Body of Desire" of the material being whom one
visits are, if the visit be agreeable, so potent that one
spontaneously gains substance in the embrace.  There are many cases
on record of Children having been born as the result of such
unions.  See the work of De Sinistrari on Incubi and Succubi for a
discussion of analogous phenomena. {89}
   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
presume 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 animals, such as
a golden hawk or a crocodile, and in such form to go about the
earth "taking his pleasure among the living."See "The Book of Lies"
Cap. 44, and The Collected Works of Aleister Crowley, Vol. III, pp.
209-210, where occur paraphrased translations of certain classical
Egyptian rituals.  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
creative 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 elements.  This
is, generally speaking, a very hard thing to do, because the   h)M        0*0*0*  physical constitution of any material being with much power is, or
at least should be, the outcome of ages of evolution.  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 {89} which inhabits it,
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!Yet it
might happen that the Will of the other being was to invite the
Magician to indwell its instrument.  Moreover, it is extremely
difficult thus to expatriate another magical being; for though,
unless it is a complete microcosm like a human being, it cannot be
called a star, it is a little bit of a star, and part of the body
of Nuit.
   But there is no call for all 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.Especially on the subject of the Wand or the Disk.  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 responsibility for the animal, thus
building it up into your own magical hierarchy.  This represents a
tremendous gain to the animal.This is the magical aspect of eating
animal food, and its justification, or rather the reconciliation of
the apparent contradiction between the carnivorous and humanitarian
elements in the nature of "Homo Sapiens".  It completely 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 adherents.  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 realise that in undertaking the Karma
of any elemental, he is assuming a very serious responsibility. 
The bond which unites him with that elemental is love; and, though
it is only a small part of the outfit of a magician, it is the
whole of the outfit of the elemental.  He will, therefore, suffer
intensely in case of any error or misfortune occurring to his
protegee.  This feeling is rather peculiar.  It is quite
instinctive with the best men.  They {90} hear of the destruction
of a city of a few thousand inhabitants with entire callousness,
but then they hear of a dog having hurt its paw, they feel
Weltschmertz acutely.
   It is not necessary to say much more than this concerning
transformations.  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 as good as a wink
to a blind horse.
   h)N         0*0*0*  Ԍ                            -------  


                                {91}






                            CHAPTER XII

           OF THE BLOODY SACRIFICE: AND MATTERS COGNATE.


   It is necessary for us to consider carefully the problems
connected with the bloody sacrifice, for this question is indeed
traditionally important in Magick.  Nigh all ancient Magick
revolves around this matter.  In particular all the Osirian
religions --- the rites of the Dying God --- refer to this.  The
slaying of Osiris and Adonis; the mutilation of Attis; the cults of
Mexico and Peru; the story of Hercules or Melcarth; the legends of
Dionysus and of Mithra, are all 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 blood; 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 have 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 presentation of the rite of Purim in Palestine,
where Jesus 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 immemorial been the most considered part of Magick.  {92}
The ethics of the thing appear to have 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 all that, it is open to any one to have
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 depend 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.   h)O        0*0*0*  Ԍ   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 have 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.Prana or force" is often used as a generic term for all
kinds of subtle energy.  The prana of the body is only one of its
"vayus".  Vayu means air or spirit.   The idea is that all bodily
forces are manifestations of the finer forces of the more real
body, this real body being a subtle and invisible thing.  There is
some ground for the belief that there is a definite substanceThis
substance need not be conceived as "material" in the crude sense of
Victorian science; we now know that such phenomena as the rays and
emanations of radioactive substances occupy an intermediate
position.  For instance, mass is not, as once supposed, necessarily
impermeable 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 "kill" steel, and "raise it
from the dead"; and flies drowned in icewater 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
would get hold of the force in some say, 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., not isolated as yet, whose presence makes all {93} the
difference between live and dead matter.  We pass by with deserved
contempt the pseudo-scientific experiments of American charlatans
who claim to have established that weight is lost at the moment of
death, and the unsupported statements of alleged clairvoyants that
they have seen the soul issuing like a vapour from the mouth of
persons "in articulo mortis"; but his experiences as an explorer
have convinced the Master Therion that meat 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.Once 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 first duty to measure   h)P        0*0*0*  these phenomena; for their study is evidently a direct line of
research into the nature of Life.  The analogy between the living
and complex molecules of the Uranium group of inorganic and the
Protoplasm group of organic elements is extremely suggestive.  The
faculties of growth, action, self-recuperation, etc., must be
ascribed to similar properties in both cases; and as we have
detected, measured and partially explained radioactivity, it must
be possible to contrive means of doing the same for Life. 
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 {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 killedIt is a mistake to suppose
that the victim is injured.  On the contrary, this is the most
blessed and merciful of all 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 of
torturing animals 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". 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 ramA wolf would be still better in the case
of Mars.  See 777 for the correspondences between various animals
and the "32 Paths" of Nature. would be more suitable.  And this ram
should be virgin --- the whole potential of its original total
energy should not have been diminished in any way.There is also the
question of its magical freedom.  Sexual intercourse creates a link
between its exponents, and therefore a responsibility.  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 intelligenceIt 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 "La-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 result. 
And male he must be, because what he sacrifices is not the material
blood, but his creative power."  This initiated interpretation of
the texts was sent spontaneously by Soror I.W.E., for the sake of   h)Q        0*0*0*  the younger Brethern.
     WEH ADDENDA:  When Crowley speaks of sacrificing a male child,
his diaries and other writings indicate that he thereby obfuscates
the actual practice.  Crowley did this by diversion of the act of
sexual intercourse and other sexual actions.  He considered
contraception as human sacrifice.  There is no indication in any of
his writings that he ever performed infanticide.  In fact, Crowley
was even against abortion. is the most satisfactory and suitable
victim.  {95}
 For evocations 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.See Equinox I, V.  Supplement:
Tenth Aethyr for an Account of an Operation where this was done. 
Magical phenomena of the creative 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.
   Those magicians who abject to the use of blood have 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 all 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.Such details, however, may safely be left
to the good sense of the Student.  Experience 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 supreme invocation.
    WEH addenda:  A sworn testimony by Crowley declares that he
held actual human sacrifice to physical death to be the most
efficacious, but that he never did such a thing.  On the matter
concerning death of the victim in invocation, Crowley elsewhere
enlarges that this is the ephemeral death of the Ego.  An example
of this sacrifice is given in Chapter 44 of Liber 333.  This Mass
may be recommended generally for daily 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 World-{96}Ceremony of the Proclamation of Horus, the Crowned
and conquering Child, as Lord of the Aeon.Note: This paragraph was
written in the summer of 1911 e.v., just three years before its
fulfilment.
   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.   h)R        0*0*0*  Ԍ                              II
   There is another sacrifice with regard to which the Adepts have
always maintained the most profound secrecy.  It is the supreme
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 coincide 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 trueIt is here desirable to warn the reader
against the numerous false orders which have 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 Officers 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 representatives 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 19th century.  Those of Papus Dr. Encausse, Stanislas de Guaita
and Peladan, 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 presents the True Symbols, but avoids attaching the
True Name thereto; it is only when the Postulant has taken
irrevocable Oaths and been received formally, that he discovers
what Fraternity he has joined.  If he have taken false symbols for
true, and find himself magically pledged to a gang of rascals, so
much the worse for him! Order of the Rosy Cross, {97} and he must
have taken the vows with the fullest comprehension and experience
of their meaning.  It is also extremely desirable that he should
have attained an absolute degree of moral emancipationThis results
from the full acceptance of the Law of THELEMA, persistently put
into practice., and that purity of spirit which results from a
perfect understanding both of the differences 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 ceremonial 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 have done so.P.S. With
the happiest results.  P.
   The practical details of the Bloody Sacrifice may be studied in   h)S         0*0*0*  various ethnological manuals, but the general conclusions are
summed up in Frazer's "Golden Bough", which is strongly recommended
to the reader.
   Actual ceremonial 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.  All other methods of killing are less efficacious; even in
the case of Crucifixion death is given by stabbing.Yet one might
devise methods of execution appropriate to the Weapons: Stabbing or
clubbing for the Lance or Wand, Drowning or poisoning for the Cup,
Beheading for the Sword, Crushing for the Disk, Burning for the
Lamp, and so forth.
   One may remark that warm-blooded animals only are used as
victims: with two principal exceptions.  The first is the serpent,
which is only used in a very special Ritual;The Serpent is not
really killed; it is seethed in an appropriate vessel; and it
issues in due season refreshed and modified, but still essentially
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.
    WEH ADDENDA:  The serpent is the phallus.  The vessel and the
seething are likewise sub rosa. the second the magical beetles of
Liber Legis. See Part IV.  {98}
   One word of warning is perhaps necessary for the beginner.  The
victim must be in perfect health --- or its energy may be as it
were poisoned.  It must also not be too large: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 Consecration of a Temple.
  See Lord Dunsany, "The Blessing of Pan" --- a noble and most
notable prophecy of Life's fair future. the amount of energy
disengaged is almost unimaginably great, and out of all anticipated
proportion to the strength of the animal.  Consequently, 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 purposeThis 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 definition.  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. is absolutely essential to safety.
   In evocations the danger is not so great, as the Circle forms a
protection; 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.The habitual 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 of
these should make the "real circle", i.e. the Aura of the Magus,
impregnable.   h)T        0*0*0*  Ԍ   This Aura should be clean-cut, resilient, radiant, iridescent,
brilliant, glittering.  "A Soap-bubble of razor-steel, streaming
with light from 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 see
Him as He really appears, was brighter than the Sun at noon.  I
fell instantly to the floor in swoon which lasted several hours,
during which I was initiated." Soror A.'..  Cf. Rev. I, 12-17.  If
you are easily disturbed or alarmed, or if you have not yet
overcome the tendency of the mind to wander, it is not advisable
for you to perform {99} the "Bloody Sacrifice".The whole idea of
the word Sacrifice, as commonly understood, 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 have 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.  Yet it should not be forgotten that this,
and that other art at which we have dared darkly to hint, are the
supreme formulae of Practical Magick.
   You are also likely to get into trouble over this chapter unless
you truly comprehend its meaning.There is a traditional saying that
whenever an Adept seems to have made a straightforward,
comprehensible 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 have 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 all
uninitiates is that they define "self" as irreconcilably opposed to
"not-self."  Each element of oneself is, on the contrary, sterile
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 result 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, resistance to change, is stagnation, death and
dissolution due to the internal putrefaction of the starved
elements.


                           ---------


 {100}

   h)U         0*0*0*  Ԍ



                           CHAPTER XIII

                        OF THE BANISHINGS:

                     AND OF THE PURIFICATIONS.


 Cleanliness is next to Godliness, and had better come 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
itself.  If you wish to invoke Venus, you do not succeed if there
are traces of Saturn mixed up with it.
   That 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 all 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.
    That first task of the Magician in every ceremony is therefore
to render his Circle absolutely impregnable.See, however, the Essay
on Truth in "Konx om Pax".  The Circle in one aspect asserts
Duality, and emphasizes Division.  If one littlest thought intrude
upon the mind of the Mystic, his concentration is absolutely
destroyed; and his consciousness 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.While one remains exposed to the action of all sorts
of forces they more or less counterbalance each other, so that the
general equilibrium, produced by evolution, is on the whole
maintained.  But if we suppress all but one, its action becomes
irresistible.  Thus, the pressure of the atmosphere would crush us
if we "banished" that of our bodies; and we should crumble to dust
if we rebelled successfully against cohesion.  A man who is
normally an "allround good sort" often becomes intolerable when he
gets rid of his collection of vices; he is swept into monomania by
the spiritual pride which had been previously restrained by
countervailing 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.  {101}
   The Magician must therefore take the utmost care in the matter
of purification, "firstly", of himself, "secondly", of his
instruments, "thirdly", of the place of working.  Ancient Magicians
recommended a preliminary purification of from three days to many
months.  During 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 atmosphere.  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   h)V        0*0*0*  were equally careful; in trimming the hair and nails, they
ceremonially destroyedSuch destruction should be by burning or
other means which produces a complete chemical change.  In so doing
care should be taken to bless and liberate the native elemental of
the thing burnt.  This maxim is of universal application. the
severed portion.  They fasted, so that the body itself might
destroy anything extraneous to the bare necessity of its existence. 
They purified the mind by special prayers and conservations.  They
avoided the contamination of social intercourse, especially the
conjugal kind; and their servitors were disciples specially chosen
and consecrated for the work.
   In modern times our superior understanding of the essentials of
this process enables us to dispense to some extent with its
external rigours; but the internal purification must be even more
carefully performed.  We may eat meat, provided that in doing so we
affirm that we eat it in order to strengthen us for the special
purpose of our proposed invocation.In an Abbey of Thelema we say
"Will" before a meal.  The formula is as follows.  "Do what thou
wilt shall be the whole of the 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
indifference 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 complex which in itself is "evil" and puts
its elements to the one right use.  {102}
   By thus avoiding those actions which might excite the comment of
our neighbours we avoid the graver dangers of falling into
spiritual pride.
   We have understood the saying: "To the pure all things are
pure", and we have 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 meat from self-indulgence, or in order to avoid the dangers
of asceticism.  We must constantly examine ourselves, and assure
ourselves that every action is really subservient to the One
Purpose.
   It is ceremonially desirable 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 all things extraneous to 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 fame of mind
suitable to that one thought.
   A similar operation takes place in the preparation of every   h)W         0*0*0*  instrument, as has been seen in the Chapter devoted to that
subject.  In the preparation of the place of working, the same
considerations apply.  We first remove from that place all objects;
and we then put into it those objects, and only those {103}
objects, which are necessary.  During many days we occupy ourselves
in this process of cleansing and consecration; and this again is
confirmed in the actual ceremony.
   The cleansed and consecrated Magician 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 demons to depart, but invoke the Archangels and their hosts to
act as guardians of the Circle during our pre-occupation 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; all are removed, including the very one which
we wished to invoke, for that forces 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.See also the Ritual called "The Mark of the Beast" given in an
Appendix.  But this is pantomorphous.  Only the four elements are
specifically mentioned, but these four elements contain the planets
and the signsThe signs and the planets, of course, contain, the
elements.  It is important to remember this fact, as it helps one
to grasp what all 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 and proportions.  The chemical
elements are similarly constituted, as the critics of Magick have
at last been compelled to admit. --- the four elements are
Tetragrammaton; and Tetragrammaton is the Universe.  This special
precaution is, however, necessary: make exceedingly sure that the
ceremony of banishing is effective!  {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 consecration of the furniture of the Temple.That is,
of the special arrangement of that furniture.  Each object should
have been separately consecrated beforehand.  The ritual here in
question should summarize the situation, and devote the particular
arrangement to its purpose by invoking the appropriate forces.  Let
it be well remembered that each object is bound by the Oaths of its
original consecration as such.  Thus, if a pantacle has been made
sacred to Venus, it cannot be used in an operation of Mars; the   h)X        0*0*0*  Energy of the Exorcist would be taken up in overcoming the
opposition of the "Karma" or inertia therein inherent.

part #2
                           CHAPTER XIV



                       OF THE CONSECRATIONS:

                       WITH AN ACCOUNT OF THE

               NATURE AND NURTURE OF THE MAGICAL LINK.


                                 I


   Consecration is the active dedication of a thing to a single
purpose.  Banishing 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. 
Consecration is performed by fire, usually symbolised by the holy
lamp.<<The general conception is that the three active elements cooperate 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 some types of operation,
especially those whose object involves manifestation in matter, and
the fixation in (more or less) permanent form of the subtle forces
of Nature.>>    In most extant magical rituals the two operations
are performed 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 have 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 consecration, being the
application of a positive force, can always be raised to a closer
approximation to perfection.  Complete success in banishing is soon
attained; but there can be no completeness in the advance to
holiness.  {106}    The method of consecration is very simple. 
Take the wand, or the holy oil, and draw upon the object to be
consecrated the supreme symbol of the force to which you dedicate
it.  Confirm this dedication in words, invoking the appropriate God
to indwell that pure temple which you have prepared for Him.  Do
this with fervour and love, as if to balance the icy detachment
which is the proper mental attitude for banishing.<<The Hebrew
legends furnish us with the reason for the respective virtues of
water and fire.  The world was purified by water at the Deluge, and
will be consecrated by fire at the last Judgment.  Not until that
is finished can the "real ceremony" begin.>>  The words of
purification are: Asperges me, Therion, hyssopo, et mundabor;
lavabis me, et super nivem dealbabor.    Those of consecration are:
Accendat in nobis Therion ignem sui amoris et flammam aeternae   h)Y        0*0*0*  caritatis.<<These may now advantageously be replaced by (a) "...
pure will, unassuaged of purpose, delivered from the lust of
result, 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 Supreme Spells.>>    These, as initiates of the
VII Degree 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 have accorded the subject its full importance.    Let us try
to make considerations of the nature of Magick in a strictly
scientific spirit, as well as, deprived of the guidance of
antiquity, we 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 potatogrowing or banking from our definition. 
{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 have a nose capable of being
blown; thirdly, that he should have 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 resistance; 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 all eternity.    Writers of Magick have been
unsparing in their efforts to instruct us in the preparation of the
Will, but they seem to have imagined that no further precaution was
necessary.  There is a striking case of an epidemic 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 have 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 considerations 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   h)Z        0*0*0*  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 have been wiser than the thaumaturgists who despised
them.  They at least made waxen images  identified 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 all 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 discredit
into which Magick fell until Eliphas Levi undertook the task of rehabilitating it two generations 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 all 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 deplorable that nobody should have
recorded in a systematic form the results of our investigations of
the Astral Light.  We have 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 same space at the same time
without interfering with 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
infinite number of different aspects; in fact, it identifies 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 different 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 apprehension, 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, superficially, an entirely different series
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,   h)[        0*0*0*  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 ourselves; 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.<<This
passage must not be understood as asserting that the Universe is
purely subjective.  On the contrary, the Magical Theory accepts the
absolute reality of all things in the most objective sense.  But
all perceptions are neither the observer nor the observed; they are
representations 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 cognize is more than a partial phantom of its cause.  We
cannot even determine 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 cannon twice at an
interval of 3 hours, an observer on the Sun would note a difference
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 Universe as I know it is
subjective, without denying its objectivity.>>  The mirror may
{110} be distorted, dull, clouded, or cracked; and to this extent,
the reflection of ourselves may be false even in respect of its
symbolic presentation.  In that Light, therefore, all 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 servers 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 employs 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 Astral Light.  Its quantitative laws are
much less dissimilar from those of material physics.  Magicians
have too often been foolish enough to suppose that all classes of
Magical Operations were equally easy.  They seem to have assumed
that the "almighty power of God" was an infinite quantity in
presence of which all finites were equally insignificant.  "One day
is with the Lord as a thousand years" is their first law of Motion. 
"Faith can move mountains" they say, and disdain to measure either
the faith or the mountains.  If you can kill a chicken by Magick,
why not destroy an army with equal exertion? "With God all 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;   h)\        0*0*0*  but some {111} such law does apply.  So it is for everything.  You
cannot produce a thunderstorm unless the materials exist in the air
at the time, and a Magician who could make rain in Cumberland might
fail lamentably in the Sahara.  One might make a talisman to win
the love of a shopgirl 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 all 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 His 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 present 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 considerations 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 have 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 any 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 by {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 repugnance in FRATER
PERDURABO's mind, and they hampered His work.  He was halfhearted. 
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 republication 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 have up to now been
misunderstood or neglected, the result will be incalculably
effective.  The event will establish the kingdom of the Crowned and
Conquering Child over the whole earth, and all men shall bow to the
Law, which is "love under will".    This is an extreme case; but   h)]        0*0*0*  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 adequate force of the kind required for the
purpose.  We must have 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 telephone wire.  No other kind of force will do. 
We cannot use the force of steam directly to impel an aeroplane, or
to get drunk.  We must apply it in adequate 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
{113} once belonging to her, and so in subtile connection with her
aura.  But for material ends it is better to have material means. 
We must not rely on fine gut in trolling for salmon.  Our will 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 have
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 hate 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 hate by devising and
making a dagger, and then applying the dagger to the heart of one's
enemy.  One must give one's hate a bodily form of the same order as
that which one's enemy has taken for his manifestation.  Your
spirit can only come into contact with his by means of this magical
manufacture of phantoms; 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 agree 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, thought
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
consideration.  It is sometimes exceedingly difficult to devise
proper measures.    Remember that Magick includes all 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.  To win a woman, one's
{114} pantacle may be a necklace; to discover a treasure, one's
wand may be a dramatist's pen, or one's incantation a popular song.    h)^        0*0*0*    Many ends, many means: it is only important to remember the
essence of the operation, which is to will its success with
sufficiently 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
all "hostile spirits" such as laziness, alien interests, and
confliction pleasures, from my "circle" the hospital; I 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 constraining 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
have used the appropriate kind of means, in adequate 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 fellowmen;
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 modern mental,
or our mediaeval, mystic, miraclemongers 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 OpenSesame 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 eloquence, some
to appearance, some to rank, some to wealth, some to ardour, and
some to authority.  We {115} cannot exhaust the combinations of
Lover's Chess, but we may enumerate the principal gambits: the
Bouquet, the Chocolates, the Little Dinner, the ChequeBook, 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 (1) 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 Demon 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 internal "spirits" by the
"purification" of medicines, the "banishing" of diet, or some other
extraneous means.    But at least there is no need of any special
device "ad hoc" to effect contact between the Circle and the   h)_        0*0*0*  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 himself 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 all 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 {116} 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 commonsense 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 have no direct control of either. 
But my Will is in touch with the woman's by means of our minds; I
have only to make my mind the master of hers by the existing means
of communication; her mind will then present 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 all kinds of error in the transmission of the Will;
misunderstanding may mar the matter; a mood may make mischief;
external events may interfere; 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 {117} 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, responding no longer to
her lover.  Unless they diagnose the cause, a quarrel may result,
and the woman's bewildered and hungry Body of Light may turn in its   h)`        0*0*0*  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 have no direct means of control over
the muscles that could bring back my watch, or 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
fundamentally 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; to reach it by sending my "familiar spirits", the police,
to hunt it, and compel its obedience by threats.<<The ceremonial
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
result of restoring it.>>    Again, a sorcerer might happen to
possess an object belonging magically 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 {118} made to impinge
on the man; by the normal means of contact if possible, if not, by
attacking some sensitive spot in his subconscious sensorium.  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 Third 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 Mystical 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 all.  Suppose that I wish to produce a thunderstorm.  This event
is beyond my control or that of any other man; 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 all us
Earthvermin could scarcely disperse one cloud, even if we could
get at it.  How then can any Magician, he who is above all 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
all nature is a continuum, so that his mind and body are
consubstantial with the storm, are equally expressions of One
Existence, all alike of the selfsame order of artifices whereby
the Absolute appreciates itself.  He must also have assimilated the
fact that the Quantity is just as much a form as Quality; that as   h)a        0*0*0*  all 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 Name; but
the difference 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 than the letter "i: in any real sense of
the word.<<Professor Rutherford thinks it not theoretically
impracticable to 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.>>
{119}     Our Magician, with this in his mind, will most probably
leave thunderstorms to stew in their own juice; but, should he
decide (after all) to enliven the afternoon, he will work in the
manner following.    First, what are the elements necessary for his
storms?  He must have 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 intolerable 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 all things are
phantoms of One Thing, and that they may be withdrawn therein to
reissue in other attire.  He knows that all things are in himself,
and that he is AllOne with the All.  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", 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 pertaining to One.  He can only use the Mystical
identity of all things in a strictly scientific sense.  It is true
that his experience of clear skies and storms proves that his
nature contains elements cognate with both; for it 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 therefore arouse in himself those ideas which are clansmen
of the Thunderstorm, collect all available objects of the same
nature for talismans, and proceed to excite all these to the utmost
by a Magical ceremony; that is, by insisting on their godhead, so
that they flame within and without him, his ideas vitalising the
talismans.  There is thus a vivid vibration of high potential in a
certain group {121} of sympathetic substances and forces; and this
spreads as do the waves from a stone thrown into a lake, widening
and weakening; till the disturbance is compensated.  Just as a
handful of fanatics, insane with one overemphasised truth, may
infect a whole country for a time by inflaming that thought in
their neighbours, so the Magician creates a commotion by disturbing
the balance of power.  He transmits his particular vibration as a
radio operator does with his ray; raterelation determines
exclusive selection.    In practice, the Magician must "evoke the
spirits of the storm" by identifying himself with the ideas of
which atmospheric phenomena are the expressions as his humanity is
of him; thus achieved, he must impose his Will upon them by virtue
of the superiority of his intelligence and the integration of his
purpose to their undirected impulses and uncomprehending interplay.    h)b        0*0*0*    All such Magick demands the utmost precision 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, perfumes, 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
determine the direction, 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 socalled {121} "Golden Rule", which should not be
in the imperative but in the indicative mood.  Every vibration
awakens all others of its particular pitch.    There is thus some
justification for the assumption of previous writers on Magick that
the Link is implicit, and needs no special attention.  Yet, in
practice, there is nothing more certain than that one ought to
confirm one's will by all possible acts on all 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 the
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<<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 have done.>>; 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.



                                  


{122}




                                 CHAPTER XVI   h)c         0*0*0*  Ԍ                                  "(Part I)"

                                 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 Universe.  He then declares "who he is", reciting
his magical history by the proclamation of the grades which he has
attained, giving the signs and words of those grades.<<This is not
merely to prove himself a person in authority.  It is to trace the
chain of causes that have let to the present position, so that the
operation is seen as karma.>>    He then states the purpose of the
ceremony, and proves that it is necessary to perform it and to
succeed 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 "Confession", in which there is
again an infinite exaltation harmonised with an infinite humility. 
He admits himself to be a weak human being humbly aspiring to
something higher; a creature of circumstance utterly dependent 
even for the breath of life  upon a series of fortunate
accidents.  {123} He makes this confession prostrate<<Compare the
remarks in a previous chapter.  But this is a particular case.  We
leave its justification as a problem.>> 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!"<<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.>> 
  The dread answer comes 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 integral part of
universal destiny, so that if it were not accomplished the Kingdom
of Heaven would be burst in pieces.    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 all
things necessary, and to light the incense.

                            

   The Oath is the foundation of all Work in Magick, as it is an   h)d         0*0*0*  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 elaboration.  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 all acts are magical, every man
who loves a woman implicitly takes an {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 kill her, he evokes
a Martial or Saturnian spirit, with an Oath of hate.  But these are
not pure planetary spirits, moving in welldefined spheres by
rigidly righteous laws.  They are gross concretions 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 criterion of spiritual "caste"
that conflicting elements should not coexist in the same
consciousness.  The psalmsinging Puritan who persecutes publicans,
and secretly soaks himself in firewater; the bewhiskered
philanthropist in broadcloth who swindles his customers and sweats
his employees: these men must not be regarded as singleminded
scoundrels, whose use of religion and respectability to cloke 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 side 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 Gate of Initiation tells him that purity 
unity of purpose  is essential above all else.  "Do what thou
Wilt" strikes on him, a ray of fierce white flame consuming all
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
wilt"; subconscious oppositions are evoked to visible appearance. 
The secret sanctuaries of the soul are cleansed.  "Do What thou
Wilt" purges his every part.  He has become One, one only.  His
Will is consequently released from {125} the interference of
internal 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;   h)e        0*0*0*  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 Knowledge and Conversation of his Holy Guardian Angel
may in his grosser days have 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 all his power.  Yet the cause may be
no more than that the Wisdom of his Angel depreciates the
interference of ignorant kindliness with diseases which may have
been sent to the sufferer for a purpose profoundly important to his
welfare.  In the case of THE MASTER THERION, he had originally the
capacity for all classes of Orgia.  In the beginning, He cured the
sick, bewitched the obstinate, allured the seductive, routed the
aggressive, made himself invisible, and generally behaved like a
YoungManAbouttown 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 bitted; 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 all power {126} given", there
are still certain Orgia beyond Him to perform, because to do so
would be to affirm what He hath denied in those Oaths by whose
virtue He is That He is.  This is the case, even when the spirit of
such Orgia is fully consonant with His Will.  The 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 penny; also that He would allow no human affection to
hinder Him.  These terms were accepted; He was granted infinitely
more than He had imagined possible to an incarnated Man.  On the
other hand, the price offered by Him was exacted as strictly as if
it had been stipulated by Shylock.  Every treasure that he had on
earth was taken away, and that, usually, in so brutal or cruel a
manner as to make the loss itself the least part of the pang. 
Every human affection that He had in His heart  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 repaid
His passionate devotion with toadcold 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   h)f        0*0*0*  rumour that the Pharisees were out, his disciples "all forsook Him
and fled".  His mother nailed Him with her 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; so all that He
doth is unto this end.  All 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 have made Him famous through the whole
world, nor by the utmost might 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 letter of His Oath
to give all 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 breath to call back health, with a touch to
beckon life, He must watch His own child waste away 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
felon 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 petition 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 ways of compassing the end proposed, so far as   h)g        0*0*0*  external things are concerned.  The whole secret may be summarised
in these four words: "Enflame thyself in praying."<<This is
Qabalistically expressed in the old Formula: Domine noster, audi
tuo servo! kyrie Christe! O Christe!>>    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 special
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 unto {129}
orgasm.  The smell of a particular incense may excite him
effectively, or perhaps the physical ecstasy of the magick dance. 
  Every Magician must compose his ceremony in such a manner as to
produce a dramatic cilmax.  At the moment when the excitement
becomes ungovernable, when then the whole conscious being of the
Magician undergoes a spiritual spasm, at that moment must he utter
the supreme adjuration.  One very effective method is to stop
short, by a supreme 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<<This forgetfulness must be
complete; it is fatal to try to "let oneself go" consciously.>>. 
Inhibition is no longer possible or even thinkable, and the whole
being of the Magician, no minutest atom saying nay, is irresistibly
flung forth.  In blinding light, amid the roar of ten thousand
thunders, the Union of God and man is consummated.    If the
Magician is still seen standing in the Circle, quietly pursuing his
invocations, it is that all 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; all else is but an accident and an illusion.    The
subsequent invocations, the gradual 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 corollary of this Theorem is that the Magician
soon discards evocation 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;
and as soon as his balance approaches perfection he ceases to
invoke any partial god; 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." 
{130}     It will now be apparent that there is no distinction
between magick and meditation except of the most arbitrary and
accidental kind.<<There is the general metaphysical antithesis that
Magick is the Art of the WilltoLive, Mysticism of the WilltoDie; but  "Truth comes bubbling to my brim; Life and Death are   h)h        0*0*0*  one to Him!".>>

                              II

   Beside these open methods thee are also a number of mental
methods of Invocation, of which we may give three.    The first
method concerns the socalled astral body.  The Magician should
practise the formation of this body as recommended in Liber O, and
learn to rise on the planes according to the instruction given in
the same book, though limiting his "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 His shape.  This last method is
really essential to all 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 Supreme Invocation to consist of 20 to 30 barbarous
names, let him imagine these names to occupy sections of a vertical
column, each double the length of the preceding one; 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 exstasy.    In the
essay "Energized Enthusiasm" in No. IX, Vol. I of the Equinox<<The
earliest and truest Christians used what is in all essentials this
method.  See "Fragments of a Faith Forgotten" by G.R.S.Mead, Esq.
B. A., pp. 80-81.    There is a real connexion between what the
vulgar call blasphemy and  what they call immorality, in the fact
that the Christian legend is an echo 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 a 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 Gate.>> is given a concise account of one of the
classical methods of arousing Kundalini.  This essay should be
studied with care and determination.

{131}


                              


{132}






                               CHAPTER XVI
   h)i         0*0*0*  Ԍ                               ("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 "swear obedience and faith to Him that liveth and
triumpheth, that regneth above him in His palaces as the Balance of
Righteousness and Truth" by the names used in the evocation.    It
is then only necessary to formulate the Oath or Charge in language
harmonious with the previously announced purpose of the operation. 
  The precaution 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 blasted, or, at 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 recalcitrant, and
refuses to appear.    Let the Magician consider the cause of such
disobedience!  {133}    It may be that the place or time is wrong. 
One cannot easily evoke waterspirits in the Sahara, or salamanders
in the English Lake District.  Hismael will not readily appear when
Jupiter is below the horizon.<<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 elements which exist in various degrees in terrestrial
objects.>>  In order to counteract a natural deficiency of this
sort, one would have 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 considerations do not
apply.  The Gods are beyond most material conditions.  It is
necessary to fill the "heart" and "mind" with the proper basis for
manifestation.  The higher the nature of the God, the more true
this is.  The Holy Guardian Angel has always the necessary basis. 
His manifestation depends solely on the readiness of the Aspirant,
and all magical ceremonies used in that invocation are merely
intended to prepare that Aspirant; not in any way to attract or
influence Him.  It is His constant and eternal Will<<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   h)j        0*0*0*  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.>> to become one with the Aspirant, and the moment the
conditions of the latter make it possible, That Bridal is
consummated.

                               III

   The obstinacy of a spirit (or the inertial 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 {134} and God above him.  It is therefore better to
repeat the Invocations than to proceed at once to curses.    The
Magician should also consider<<Of course this should have been done
in preparing the Ritual.  But he renews this consideration from the
new standpoint attained by the invocation.>> whether the evocation
be in truth 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 yet disobedient, the implication is that some hostile
force is at work to hinder the operation.  It will then become
advisable to discover the nature of that force, and to attack and
destroy it.  This makes the ceremony more useful than ever to the
Magician, who may thereby be led to unveil a black magical gang
whose existence he had not hitherto suspected.   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, which whom he was obliged to war for nearly 10 years
before their ruin was complete and irremediable 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 hypothesi" no divine force can be interfering)
and having thus temporarily dislodged them  for the power of the
God invoked will suffice 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 demons 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 {135}
Spirit in a black box with stinking substances, all having been
properly prepared beforehand, and the magical links properly made,
so that he is really tortured by the Operation.<<The precise
meaning of these phrases is at first sight obscure.  The spirit is
merely a recalcitrant 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 being that part into subjection. 
This is best understood by the analogy of teaching oneself some   h)k        0*0*0*  mentalphysical accomplishment (e.g. billiards), by persistent and
patient study and practice, which often involves considerable pain
as well as trouble.>>    This is a rare event, however.  Only once
in the whole of his magical career was FRATER PERDURABO 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; for if the spirit come
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 themselves digged.   And so
perish all the King's enemies!

                              V

   The charge to the spirit is usually embodied, except in works of
pure evocation, which after all are comparatively rare, in some
kind of talisman.  In a certain sense, the talisman is the Charge
expressed in hieroglyphics.  Yet, every object soever is a
talisman, for the definition 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 {136}
any object consecrate it without further ado.  One knows what
miracles can be done 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
complete 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 abject 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 all 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   h)l        0*0*0*  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 all 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 all,  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 experience tells us that there is very little of it
lying about loose.  In this case, above all, {137} people have
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 steal their virtue.  This can be done sometimes on a
tremendous scale, as, for example, when all the images of Isis and
Horus, or similar motherchild combinations, were appropriated
wholesale by the Christians.  The miracle is, however, of a
somewhat dangerous type, as in this case, where enlightenment has
come through the researches of archaeologists.  It has been shown
that the socalled images of Mary and Jesus are really nothing but
imitations of those of Isis and Horus.  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, anticlimax must
inevitably follow.  But if the ceremony has been successful this
anticlimax is merely formal.  The Magician should rest permanently
on the higher plain to which he has aspired.<<The rockclimber who
relaxes on the face of the precipice falls to earth; but once he
has reached a safe ledge he may sit down.>>  The whole force of the
operation should be absorbed; but there is almost certain to be a
residuum, since no operation is perfect: and (even if it were so)
there would be a number of things, sympathetic to the operation,
attracted to the Circle.  These must be duly dispersed, or they
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
badlymanaged evocation, however, this does not always obtain; the
spirit may refuse to be controlled, and may refuse to depart    h)m        0*0*0*  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, depart 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); and let there be peace between thee and me; and be thou
very ready to come, whensoever thou are invoked and called!"<<It is
usual to add "either by a word, or by a will, or by this mighty
Conjuration of Magick Art.">>  {139}    Should he fail to disappear
immediately, it is a sign that there is something very wrong.  The
Magician should immediately reconsecrate the Circle with the utmost
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.    Any
symbol which has once definitely entered your environment with your
own consent is extremely dangerous; unless under absolute control. 
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 selection should therefore be
obvious.    True, there comes a time when all elements soever must
be thus assimilated.  Samadhi is, by definition, that very process. 
But, from the point of view of the young magician, there is a right
way  strait and difficult  of performing all this.  One
cannot too frequently repeat that what is lawful and proper to one
Path is alien to another.   Immediately after the License to
Depart, 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 have been tired<<He ought to be refreshed, more
than after a full night's deep sleep.  This forms one test of his
skill.>> 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 beTarshishim veRuachoth haSchehalim, it
does not matter very much, for it is over so very quickly.  But the
record of the transactions is {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
trying to run a business without bookkeeping.  There are a great
many people who quite misunderstand the nature of Magick.  They
have an idea that it is something vague and unreal, instead of
being, as it is, a direct means of coming into contact with   h)n        0*0*0*  reality.  It is these people who pay themselves with phrases, who
are always using long words with no definite connotation, who
plaster themselves with pompous titles and decorations which mean
nothing whatever.  With such people we have 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 treasurehouse is no good without
the combination; and the combination is the magical record.    From
one point of view, magical progress actually consists in
deciphering one's own record.<<As one is a Star in the Body of
Nuith, every successive incarnation is a Veil, and the acquisition
of the Magical Memory a gradual Unveiling of that Star, of that
God.>>  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 should be clear, full 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 after you all the time, and the most
important of all 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 have 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 THERION that people who exhibit ordinary common sense in
{141} the other affairs of life should lose it completely when they
tackle Magick.  It goes far to justify the belief of the semieducated that Magick is rather a crazy affair after all.  However,
there are none of these halfbaked 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", and
the student will have no difficulty in acquiring the necessary
technique, if he be diligent in practice.


                            


{142}






                           CHAPTER XVIII

              OF CLAIRVOYANCE AND THE BODY OF LIGHT
                   ITS POWER AND ITS DEVELOPMENT
                    ALSO CONCERNING DIVINATION

                                 I
   h)o         0*0*0*  Ԍ Within the human body is another body of approximately the same
size and shape;<<i.e. as a general rule.  It can be altered very
greatly in these respects.>> but made of a subtler and less
illusory material.  It is of course not "real"; 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, lanternjawed and taciturn, replied: "mongoose".  The first
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 hell do you want a Mongoose
for?"  "Well, you see", said the second man (in a confidential
whisper) "my brother sees snakes".  The first 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 {143} as
truth in the perceptible universe; every idea when analysed is
found to contain a contradiction.  It is quite useless (except as
a temporary expedient) to set up one class of ideas against another
as being "more real".  The advance of man towards God is not
necessarily an advance towards truth.  All philosophical systems
have crumbled.  But each class of ideas possesses true relations
within itself.  It is possible, with Berkeley,<<The real Berkeley
did nothing of the sort: the reference here is to an imaginary
animal invented by Dr. Johnson out of sturdy British ignorance.>>
to deny the existence of water and of wood; but, for all that, wood
floats on water.  The Magician becomes identical with the immortal
Osiris, yet the Magician dies.  In this dilemma the facts must be
restated.  One should preferably say that the Magician becomes
conscious of that part of himself which he calls the immortal
Osiris; and that Part does not "die".    Now this interior body of
the Magician, of which we spoke at the beginning of this chapter,
does exist, and can exert certain powers which his natural body
cannot do.  It can, for example, pass through "matter", and it can
move freely in every direction through space.  But this is because
"matter", in the sense in which we commonly use the word, is on
another plane<<We do not call electrical resistance, or economic
laws, unreal, on the ground that they are not directly perceived by
the senses.  Our magical doctrine is universally accepted by
sceptics  only they wish to make Magick itself an exception!>>. 
  Now this fine body perceives a universe 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: but if I
could not, it would not prove that I was deceiving myself in
supposing that I had passed through the roof.  This body, which is
called by various authors the Astral double, body of Light, body of
fire, body of desire, fine body, scinlaeca and numberless other   h)p        0*0*0*  names is naturally fitted to perceive objects of its own class ...
in particular, the phantoms of the astral plane. {144}     There is
some sort of vague and indeterminate relation between the Astrals
and the Materials; and it is possible, with great experience, to
deduce facts about material things from the astral aspect which
they present to the eyes of the Body of Light.<<This is because
there is a certain necessary correspondence between planes; as in
the case of an AngloIndian's liver and this 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
analogous to that of the chemist before the discovery of the law of
"Combining Weights", etc.>>  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 deductions.  In looking at a man the first
clairvoyant might say: "The lines of force are all drooping"; the
second: "It seems all dirty and spotty"; a third; "The Aura looks
very ragged." Yet all might agree in deducing that the man was in
illhealth.  In any case all such deductions 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 have only made some occasional shrewd
guesses (which they naturally remember) in the course of hundreds
of forgotten failures.    The only 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 statements about the owner of the waistcoat; of these 4
were notably right; 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 special power.  In fact, his bodily eyes,  if he could
discern Tailoring  would have served him better, for he thought
the owner of the vest was a cornchandler, instead of an earl, as
he is.    The Magician can hardly 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.  {145}    There are a great many ways of acquiring the
power.  Gaze into a crystal, 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 eyes open, though seeing
only through the one at the eyepiece of the instrument, so the
natural eyes, ceasing to give any 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 all.  It is
difficult to teach a person to use these methods; and, worst of
all, they are purely passive!  You can see only what is shewn you,
and you are probably shewn things perfectly pointless and
irrelevant.  The proper method is as follows:  Develop the body
of Light until it is just as real to you as your other body, teach
it to travel to any desired symbol, and enable it to perform all
necessary Rites and Invocations.  In short, educate it. 
Ultimately, the relation of that body with your own must be   h)q        0*0*0*  exceedingly intimate; but before this harmonizing takes place, you
should begin by a careful differentiation.  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 resembling yourself
standing in front of you.  Do not say: "Oh, it's only imagination!" 
The time to test that is later on, when you have secured a fairly
clear mental image of such a body.  Try to imagine how your own
body would look if you were standing in its place; 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 have a quality all 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 any hour's journey you can
reckon on having a fairly eventful time, turn your attention to
reaching a definite place on the astral plane; invoke Mercury, for
example, and examine carefully your record of the resulting vision
 discover whether the symbols which you have seen correspond
with the conventional symbols of Mercury.    This testing of the
spirits is the most important branch of the whole 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 out more important than he is; in short to lay in wait for
your soul in 333 separate ways.  Remember that after all the
highest of all the Gods is only the Magus,<<See Liber 418, 3rd
Aethyr.>> Mayan, the greatest of all the devils.    You may also
try "rising on the planes".<<See Infra and Appendix.>>  With a
little practice, especially if you have a good Guru, you ought to
be able to slip in and out of your astral body as easily as you
slip in and out of a dressinggown.  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
simply as the man with the microscope (mentioned above) can
transfer his complete attention from one eye to the other.  Now,
however unsuccessful your getting out the body may apparently have
been, it is most necessary to use every effort to bring it properly
back.  Make the Body of Light coincide in space with the physical
body, assume the GodForm, and vibrate the name of Harpocrates with
the utmost energy; then recover unity of consciousness.  If you
fail to do this properly you may find yourself 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.  {147}    A great
majority of "spiritualists", "occultists", "Toshosophists", are
pitiable examples of repeated losses from this cause.    The
emotional type of religionist also suffers in this way.  Devotion   h)r        0*0*0*  projects the fine body, which is seized and vampirized by the demon
masquerading as "Christ" or "Mary", or whoever may be the object of
worship.  Complete absence of all 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 have thus lost parts of their souls.  They
wander from one new cult to another even crazier.  Occasionally
such persons drift for a moment into the surrounding of The MASTER
THERION, and are shot out by the simple process of making them try
to do a halfhour's honest work of any kind.    In projecting the
Astral, it is a valuable additional safeguard to perform the whole
operation in a properly consecrated circle.  Proceed with great
caution, then, but proceed.  In time your Body of Light will be as
strong against spirits as your other body against the winds of
Heaven.  All depends upon the development 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 without reference to any other inhabitants
of the world to which it belongs.  That which you have accomplished
with the subject you may now proceed to do with the object.  You
will learn to see the astral appearance of material things; and
although this does not properly belong to pure clairvoyance, one
may here again mention that you should endeavour to the utmost to
develop and fortify this Body of Light.  The best and simplest 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  while the physical body remains silent and still.  
 In doing this it will often be necessary to create a Temple on the
astral plane.  It is excellent practice to create symbols.  This
one precaution 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 resistance, and
it consequently requires very high potential to influence them. 
The 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 welldeveloped 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 by restoring a healthy
appearance to their astral forms.  On the other hand, it is
possible so to disintegrate 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   h)s        0*0*0*  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<<Anna Kingsford, so far as
her good work is concerned, was only the rubber stamp of Edward
Maitland.>> 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 hers  and because
millions of people were daily blessing him.  It cannot be too
clearly understood that magical force is subject to the same laws
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.  {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 of sight, travel,
and interpretation; third, to unify the two bodies without muddling
them.  This being accomplished, the magician is fitted to deal with
the invisible.

                              II

   It is now useful to contine with considerations of other planes,
which have commonly been classed under the Astral.  There is some
reason for this, as the delimitations 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 find it in the higher planes.    The mental images which
appear during meditation are subjective, and pertain not at all to
the astral plane.  Only very rarely do astral images occur during
meditation.  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 fullblooded type of the Astral.  It reaches to and includes
most, if not all, of the spiritual planes.    The Magical plane is
thus the most comprehensive of all.  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 all
distinguished by a reality and intensity 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 subplanes, as, for example, the Alchemical.  This plane
will often appear in the practice of "Rising on the Planes"; its
images are usually those of gardens curiously kept, mountains
furnished with peculiar symbols, hieroglyphic animals, or such
figures as that of the "Hermetic Arcanum", and pictures like the
"Goldseekers" and the "Massacre of the Innocents" of Basil
Valentine.  There is a unique quality about the alchemical Plane
which renders its images immediately recognizable.  {150}    There
are also planes corresponding to various religions past and
present, all of which have their peculiar unity.    It is of the
utmost importance to the "Clairvoyant" or "traveler in the fine
body" to be able to find his way to any desired plane, and operate
therein as its ruler.    The Neophyte of A.'. A.'. is examined most   h)t        0*0*0*  strictly in this practice before he is passed to the degree of
Zelator.    In "Rising on the Planes" one must usually pass clear
through the Astral to the Spiritual.  Some 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 preparation 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 subsequent
occasion may be found worthy; 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 mediationpractices. 
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 theoretical;<<The Hon. Bertrand
Russell's "Principia Mathematica" 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 all through the latter again.>> 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 have 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 {151} He was at first unable to pierce their
veils.  In fact, as the Book shows, it was only by virtue of
successive and most exalted initiations undergone in the Aethyrs
themselves that He was able to penetrate beyond the 15th.  The
Guardians of such fortresses know how to guard.    The MASTER
THERION has published the most important practical magical secrets
in the plainest language.  No one, by virtue of being clever or
learned, has understood one word; and those unworthy who have
profaned the sacrament have 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 come and
release him.    The TEITAN<<GR:TauEpsilonIotaTauAlphaNu =
300+5+10+300+1+50 = 666.>>  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 only
upon Man whose incarnation he is, but upon the tyrant and the
persecutor.  His infinite pain must thrill his heart with joy,
since every pang is but the echo 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   h)u        0*0*0*  kingdom.<<In another sense, a higher sense, Nature is absolutely
right throughout.  The position is that the Magician discovers
himself imprisoned in a distorted Nature of Iniquity; and his task
is to disentangle it.  This is all to be studied in The Book of
Wisdom or Folly (Liber ALEPH, CXI) and in the Master Therion's
edition of the "Tao Teh King".  A rough note from His Magical Diary
is appended here:    "All elements must at one time have 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 all the elements are themselves again.  Imagine
that each atom of each element possesses the memory of all his
adventures in combination.  By the way, that atom (fortified 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 series 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 come through unchanged. 
"Therefore you can have an infinite number of gods, individual and
equal though diverse, each one supreme and utterly indestructible. 
This is also the only explanation of how a being could create a war
{WEH NOTE: SIC, probably should be "world"} 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 all parts of himself, so that their interplay is false.  If we
presuppose many elements, their interplay is natural.  It is no
objection to this theory to ask who made the elements,  the
elements 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 soul. 
It explains fully the difference between the sexes.>>  The true God
{152} is man.  In man are all things hidden.  Of these the Gods,
Nature, Time, all the powers of the universe are rebellious 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

   The practice of Rising on the Planes is of such importance that
special attention must be paid to it.  It is part of the essential
technique 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
sentence is the ordinary astral journey.):    "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   h)v        0*0*0*  {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.    "2.  Let him then begin exactly as before; but with the
most intense solemnity and determination.    "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 all 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 all 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 come 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 all that hath occurred: yea, a
record of all that hath occurred."

   Of course, the Rising may be done from any starting pint.  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 series 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 atmosphere.  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 be perfected.  The Body of
Light must be rendered capable of going everywhere and doing
everything.  It is, therefore, always the question of drill which
is of importance.  You have 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   h)w        0*0*0*  be of real value to you in the end; 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 branch of Magick as almost to
demand a separate treatise.  Genius is composed of two sides; 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 all 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 preparation, even after years
of successful performance.    It is therefore useful to possess an
art by which one can obtain at a moment's 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 series 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;
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 socalled 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 have therefore a sort of language.  One may compare
it to a "lingua franca" 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<<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 apologising for possible misunderstanding.>>
without speaking a word of each other's languages.  {156}    3. We   h)x        0*0*0*  postulate that the intelligences whom wish to consul 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 themselves have not
necessarily any meaning as such.  But in a system of divination
each symbol stands for a definite idea.  It would not interfere
with the English language to add a few new letters.  In fact, some
systems of shorthand have done so.  But a system of symbols
suitable for divination must be a complete representation of the
Universe, so that each is absolute, and the whole insusceptible to
increase or diminution.  It is (in fact) technically 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 have been used very frequently for this purpose.  For
theoretical justification, one must assume that the book employed
is a perfect representation 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 as
the Book of the Law which is the supreme truth and the perfect rule
of life, it is not repugnant to good sense to derive an oracle from
its pages.  It will of course be remarked that the Book of the Law
is not merely a literary compilation but a complex mathematical
structure.  It therefore fulfils the required conditions.    The
principal means of divination in history are astrology, geomancy,
the Tarot, the Holy Qabalah, and the Yi King.  There are hundreds
of others; from pyromancy, oneiromancy, auguries from sacrifices,
and the spinningtop of some ancient oracles to the omens drawn
from the flight of birds and the prophesying of tealeaves.  It
will be sufficient for our present 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 {157} natural correspondence with microcosmic
affairs.  But in practice the calculations involved are
overwhelmingly complicated.  A horoscope is never complete.  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 progressed horoscopes, to
say nothing of prenatal, mundane, and even horary figures.  To
appreciate the entire mass of data, to balance the elements of so
vast a concourse of forces, and to draw a single judgment
therefrom, is a task practically beyond human capacity.  Besides
all this, the actual effects of the planetary positions and aspects
are still almost entirely unknown.  No two astrologers agree on all
points; and most of them are at odds on fundamental
principles.<<Nearly all professional astrologers are ignorant of
their own subject, as of all others.>>  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   h)y        0*0*0*  satisfactory results, but only in special cases, in a strictly
limited sphere, and with particular precautions.  Even so, He feels
great diffidence in basing His conduct on the result so obtained. 
  GEOMANCY has the advantage of being rigorously mathematical.  A
handbook 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
ineluctable process from the "Mothers".  It may be added that the
tables given in the handbook for the interpretation 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 equation must be allowed full weight.  At
one time the MASTER THERION employed it extensively; but He was
never wholly at ease with it; He found the {158} interpretation
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 misunderstanding constantly
interfered with the Work.  THE TAROT and THE HOLY QABALAH may be
discussed together.  The theoretical basis of both is identical:
The Tree of Life.<<Both these subjects may be studied in the
Equinox in several articles appearing in several numbers.>> The 78
symbols of the Tarot are admirably balanced and combined.  They are
adequate to all demands made upon them; each symbol is not only
mathematically precise, 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 all respects.  But a proper
divination means at least two hours' hard work, even by the
improved method developed by Him from the traditions of initiates. 
Any attempt to shorten the proceedings leads to disappointment;
furthermore, the symbols do not lend themselves readily to the
solution of spiritual questions.    The Holy Qabalah, based as it
is on pure number, evidently possesses an infinite number of
symbols.  Its scope is conterminous with existence itself; and it
lacks nothing in precision, purity, or indeed in any other
perfection.  But it cannot be taught;<<It is easy to teach the
General Principles of exegesis, and the main doctrines.  There is
a vast body of knowledge common to all cases; but this is no more
than the basis on which the student must erect his original
Research.>> each man must select for himself 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 himself and his universe
expressed in terms of thought whose {159} language is so rich that
even the letters of its alphabet have no limit.  This system is so   h)z        0*0*0*  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.    The YI KING is the
most satisfactory system for general work.  The MASTER THERION is
engaged in the preparation of a treatise on the subject, but the
labour involved is so great that He cannot pledge Himself to have
it ready at any definite time.  The student must therefore make his
own investigations into the meaning of the 64 hexagrams as best he
can.    The Yi King is mathematical and philosophical in form.  Its
structure is cognate with that of the Qabalah; the identity is so
intimate that the existence of two such superficially different
systems is transcendent testimony to the truth of both.  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 all classes
of questions.  One may resolve the most obscure spiritual
difficulties 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 evade 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 correspond 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}    The 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.  They are not gross, like the
geomantic daemons; but, as against this, they are unscrupulous in
deceiving the diviner.<<This does not mean that they are malignant. 
They have 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 fully adapted
to his Neschamah will find them lucid and reliable.>>    The Yi
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.<<Malicious or
pranksome elementals instinctively avoid the austere sincerity of
the Figures of Fu and King Wan.>>    It is always essential for the
diviner to obtain absolute magical control over the intelligences
of the system which he adopts.  He must not leave the smallest
loophole for being tricked, befogged, or mocked.  He must not
allow them to use casuistry in the interpretation of his questions. 
It is a common knavery, especially in geomancy, to render an answer   h){        0*0*0*  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 all 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.  Experience is the only teacher.  One
acquires what one may almost call 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
infinitesimal degrees of force, {161} or the similar phenomenon in
the professional taster of tea or wine who can distinguish
fantastically subtle differences of flavour.  It is a hard saying;
but in the 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 pole of truth
in the answer.  Unless the diviner have 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 psychoanalyst will recall the fact
that dreams are phantasmal representations of the unconscious Will
of the sleeper, and that not only are they images of that Will
instead of representations of objective truth, but the image itself
is confused by a thousand crosscurrents 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 unconsciously bringing pressure to bear upon it.  It
is just as when an Englishman crossexamines 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
"fortunetellers" have nothing else in mind but the wish to obtain
supernatural sanction for their follies.  Apart from Occultism
altogether, 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 blame 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 mind until one can be positive, beyond the
possibility of error, that one is able to detach oneself entirely   h)|        0*0*0*  from the question.  The oracle is a judge; it must be beyond
bribery and prejudice.    It is impossible in practice to lay down
rules for the interpretation of symbols.  Their nature must be
investigated by intellectual methods such as the Qabalah, but the
precise shape of meaning in any one case, and the sphere and
tendency of its application, must be acquired by experience, that
is, but induction, by recording and classifying one's experiments
over a long period; 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; and the
delusions resulting from a divination fortified by invocation would
be more serious than if one had not employed such heavy
artillery.<<The apparent high sanction for the error would fortify
the obstinacy of the mule.>>    There can, however, be no objection
to preparing oneself by a general purification and consecration
devised with the object of detaching oneself from one's personality
and increasing the sensitiveness of one's faculties.    All
divination comes under the general type of the element Air.  The
peculiar properties of air are in consequence its uniform
characteristics.  Divination is subtle and intangible.  It moves
with mysterious ease, expanding, contracting, flowing, 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 {163} when he reads a paragraph
into which a few lines have strayed from another column.  It is
equally necessary that the muscles with which he manipulates the
apparatus of divination must be entirely independent of any
volition of his.  He 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 determine the
physical factor of the operation.  It will be obvious 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 all his forces
under his own control, and to prevent the slightest interference
with them by any alien Will.  It is, in fact, commonly the case, or
so says the experience of The MASTER THERION, that the most
promising Magicians are the most deplorable 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 allround 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
concentration on the question makes more difficult the necessary
detachment from it.  Once again, the diviner stands in need of a
considerable degree of attainment in the practices of meditation.    h)}        0*0*0*  He must have succeeded in destroying the tendency of the ego to
interfere with the object of thought.  He must be able to conceive
of a thing out of all relation with anything else.  The regular
practice of concentration leads to this result; in fact, it
destroys the thing itself as we have hitherto conceived it; for the
nature of things is always veiled from us by our habit of regarding
them as in essential relation without 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 this imply an equally formless
answer.  But he should approximate to this extreme sufficiently to
allow the question entire freedom to make for itself its 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 deviation from the norm of nothingness.   
We 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; the
traces the question, makes the appropriate pentagram, and the sigil
of the spirit.  Before tracing the dashes which are to determine
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 all thoughts
which concern himself, those of apprehension no less than those of
ardour.  He must carry his introspection as far as possible.  He
must observe with all the subtlety 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
personality in that of the intelligence hearing the question
propounded by a stranger 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 this 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; 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 special
training to correct).    Physiopsychological 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 identifying 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 "prophesying 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 comes let it race to the
finish.  Here arises another technical difficulty.  One has to make   h)~        0*0*0*  16 rows of dots; and, especially for the beginner, the mind has to
grapple with the apprehension lest the hand fail to execute the
required number.  It is also troubled by fearing to exceed; but
excess does not matter.  Extra lines are simply null and void, so
that the best plan is to banish that thought, and make sure only of
not stopping too soon.<<Practice soon teaches one to count
subconsciously ... yes, and that is the other difficulty again!>> 
  The lines being traced, the operation is over as far as spiritual
qualities 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 inmost and utmost
attainments.  He should exhaust the intellectual sources of
information at his disposal, and form from them his judgment.  But
having done this, he should detach his mind from what it has just
formulated, and proceed to concentrate it on the figure as a whole,
almost as if it were the object of his meditation.  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 apelike antic of treason.  But now that the figure stands
for judgment, the same bias would tend to form its phantasm of
wishfulfilment in a different manner.  It would act through the
mind to bewray sound judgment.  It might, for example, induce one
to emphasize the Venereal element in Puella at the expense of the
Saturnian.  It might lead one to underrate the influence of a
hostile figure, or to neglect altogether some element of
importance.  The MASTER THERION has known cases where the diver was
so afraid of an unfavourable answer that he made actual mistakes in
the simple mechanical construction of the figure!  Finally, in the
{166} 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 all intellectual or moral restraint.  One must
endeavour to apprehend 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: "Speak, Lord,
for thy servant heareth."  It must be allowed to impose its
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 answer; and one
obtains it armed with a sanction superior to any sensible
suggestions.  It comes 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; yet it interpenetrates Magick at every point.  The
fundamental laws of both are identical.  The right use of   h)        0*0*0*  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
calculating the return of a comet.<<The astronomer himself has to
enter a caveat.  He can only calculate the probability on the
observed facts.  Some force might interfere with the anticipated
movement.>>  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 inherent {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 definition of wisdom", "in
reference to your present circumstances."  It would not involve
guarantee against subsequent disaster, or pronounce a philosophical
dictum as to wisdom in the abstract sense.  One must not assume
that 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 out of it a few weeks later.  The advice only referred to
the prospects of the stock in itself.  The divination must not be
blamed any more than one would blame a man for buying a house at
Ypres there years before the WorldWar.  As against this, one must
insist that it is obviously to the advantage 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
celebrity 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 depends 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 ought therefore to make himself
master of several methods of divination; using one or the other as
the purpose of the moment dictates.  He should make a point of
organizing a staff of such spirits to suit various {168} occasions. 
These should be "familiar"spirits, in the strict sense; members of
his family.  He should deal with them constantly, avoiding
whimsical or capricious changes.  He should choose them so that
their capacities cover the whole ground of his work; but he should
not multiply them unnecessarily, for he makes himself responsible   h)        0*0*0*  for each one that he employs.  Such spirits should be ceremonially
evoked to visible or semivisible appearance.  A strict arrangement
should be made and sworn.  This must be kept punctiliously by the
Magician, and its infringement by the spirit severely punished. 
Relations with these spirits should be confirmed and encouraged by
frequent intercourse.  They should be treated with courtesy,
consideration, and even affection.  They should be taught to love
and respect their master, and to take pride in being trusted by
him.    It is 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 precautions against an undesirable result.  The
reason for this is that spirits of this type are very sensitive. 
They suffer agonies of remorse on realising that they have injured
their Master; 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 sympathy 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 creates 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
himself created a link with them.    One more observation seems
desirable 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 all he can possibly need.  To consult any
other is to insult one's {169} 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<<No
intelligence of the type that operates divination is a complete
Microcosm as Man is.  He knows in perfection what lies within his
own Sphere, and little or nothing beyond it.  Graphiel knows all
that is knowable about Marital matters, as no Man can possibly do. 
For even the most Marital man is limited as to Madim by the fact
that Mars is only one element in his molecule; the other elements
both inhibit concentration on their colleague, and veil him by
insisting on his being interpreted in reference 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 all other considerations. 
His advice would be absolute on technical points of this kind; but
its very perfection would persuade the Aspirant to an unbalance
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.  "Fortunetelling" 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 judgment.  Diagnosis is fairly
reliable; advice may be trusted, generally speaking; but prognosis   h)        0*0*0*  should always be cautious.  The essence of the business is the
consultation of specialists.>> of the essence of the matter  one
whose interest in it is no more (at the best) than that of a wellmeaning 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 deceptions.  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 trifles?  One must therefore be prepared for disappointment 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 persecution of the body,
and envenomed by the ache of the soul.  One puts the wrong
questions, and puts them wrong; 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 {170} by
the assurance that He is guiding one secretly towards Himself, and
that all one's mistakes are necessary preparations for the
appointed hour of meeting Him.  Each mistake is the combingout of
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
communication 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 which come within the office of one's familiar spirits. 
One does not go the the King about petty personal trifles.  The
romance and rapture of the ineffable union which constitutes
Adeptship must not be profaned by the introduction of commonplace
cares.  One must not appear with one's hair in curlpapers, or
complain of the cook's impertinence, if one wants to make the most
of the honeymoon.<<As the poet puts it; "Psyche, beware how thou
disclose Thy tricks of toilet to Eros, Or let him learn that those
lovebreathing Lyrical lips that whisper, wreathing His brows with
sensebewitching gold, Are equally expert to scold; That those
caressing hands will maybe Yet box his ears and slap the baby!">> 
  To the Adept divination becomes therefore a secondary
consideration, 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 instantly 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 reiterant strokes of rapture with which
the love of his Angel ravishes him.    We have now mapped out the
boundaries of possibility and propriety 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 {171} relation of two ideas each
of which is itself as subject to "change without notice" as a   h)        0*0*0*  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 his
own as that of an expert to a layman.  The expert is not
infallible.  The client may put his question in a misleading
manner, or even base it on a completely erroneous conception of the
facts.  He may misunderstand the expert's answer, and he may
misinterpret its purport.  Apart from all this, excluding all
error, both question and answer are limited in validity by their
own conditions; 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 consider some circumstances 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 stillbirths, monstrosities, and abortions.    We none of us dismiss our
servant science with a kick and a curse every time the telephone
gets out of order.  The telephone people make no claim that it
always works and always works right.<<Except in New York City.>> 
Divination, with equal modesty, admits that "it often goes wrong;
but it works well enough, all things considered.  The science is in
its infancy.  All we can do is our best.  We no more pretend to
infallibility than the mining expert who considers himself in luck
if he hits the bull's eye four times in ten."    The error of all
dogmatists (from the oldest prophet with his "literallyinspired
word of God" to the newest German professor with his singletrack
explanation of the Universe) lies in trying to prove too much, in
defending themselves against critics by stretching a probably
excellent theory to include all the facts and the 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 all, and operate only as empirics.  Success for the best diviner
alive is no more certain in any particular instance than a long
putt by a champion golfer.  Its calculations {172} are infinitely
more complex than Chess, a Chess played on an infinite board with
men whose moves are indeterminate, and made still more difficult by
the interference of imponderable 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 discredit oracles.  On
the contrary, the oracles fell into 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 have access to knowledge beyond ours, but not
to omniscience.  HRU, the great angel set over the Tarot, is beyond
us as we are beyond the ant; but, for all we know, the knowledge of
HRU is excelled by some mightier mind in the same proportion.  Nor
have we any warrant for accusing HRU of ignorance or error if we
read the Tarot to our own delusion.  He may have known, he may have
spoken truly; the fault may lie with our own insight.<<The question
of the sense in which an answer is true arises.  One {WEH NOTE:
sic, interpolate "should"} not mix up the planes.  Yet as Mr.    h)        0*0*0*  Russell shows, "Op Cit. p". 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 attain truth, and to admit the urgency of
developing a mental instrument of superior capacity.>>    The
MASTER THERION has observed on innumerable occasions that
divinations, made by him and dismissed as giving untrue answers,
have justified themselves months or years later when he was able to
revise his judgment in perspective, untroubled by his personal
passion.    It is indeed surprising how often the most careless
divinations give accurate answers.  When things go wrong, it is
almost always possible to trace the error to one's own selfwilled
and insolent presumption in insisting that events shall accommodate
themselves to our egoism and vanity.  It is comically unscientific
to adduce {173} examples of the mistakes of the diviners as
evidence that their art is fatuous.  Every one knows that the
simplest chemical experiments often go wrong.  Every one knows the
eccentricities of fountain pens; 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
merely 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 dependent on the atmospheric pressure
which prevented his blood from boiling away.  There is nothing in
the universe which does not influence every other thing in one way
or another.  There is no reason in Nature why the apparently chance
combination of halfa dozen sticks of tortoiseshell 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 measure all things in heaven and earth.    With one piece of
curved glass we have discovered uncounted galaxies of suns; with
another, endless orders of existence in the infinitesimal.  With
the prism we have analysed light so that matter and force have
become intelligible only as forms of light.  With a rod we have
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 demon 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, perished though they be, have
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 modern 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 priests as each
new postulant approached with his unorthodox offering. {174} There
is hardly a scientific discovery in history which was not decried
as quackery by the very men whose own achievements were scarce yet
recognized by the world at large.    Within the memory of the   h)        0*0*0*  present generation, the possibility of aeroplanes 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 today as was that of spectrum analysis a generation ago. 
That the chemical composition of the fixed stars should become
known to man seemed an insane imagining too ridiculous to discuss. 
Today it seems equally irrational to enquire of the desert sand
concerning the fate of empires.  Yet surely it, if any one knows,
should know!    Today it may sound impossible for inanimate
objects to reveal the inmost secrets of mankind and nature.  We
cannot say why divination is valid.  We cannot trace the process by
which it performs it marvels.<<The main difference between a
Science and an Art is that the former admits mensuration.  Its
processes must be susceptible of the application of quantitative
standards.  Its laws reject imponderable variables.  Science
despises Art for its refusal to conform with calculable conditions. 
But even today, in the boasted Age of Science, man is still
dependent on Art as to most matters of practical importance to him;
the arts of Government, 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 guesswork of "natural philosophers".  The Magicians of
tomorrow will be armed with mathematical theory, organized
observation, and experimentallyverified 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 prepares
indeed the path of a Pasteur, but cannot make masters of
mediocrities.>> But the same objections apply equally well to the
telephone.  No man knows what electricity is, or the nature of the
forces which determine its action.  We know only that by doing
certain things we get certain results, and that the least error
{175} on our part will bring our work to naught.  The same is
exactly true of divination.  The difference between the two
sciences is not more than this: that, more minds having been at
work on the former we have learnt to master its tricks with greater
success than in the case of the latter.


                            


{176}




   h)         0*0*0*  Ԍ                            CHAPTER XIX

                        OF DRAMATIC RITUALS.

   The Wheel turns to  those effectual methods of invocation
employed in the ancient Mysteries and by certain secret bodies of
initiates today.  The object of them is almost invariably<<The
word is unwarrantably universal.  It would not be impracticable 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 representing the Angel, the Pantacle being the Book, and
the person on whom the Pantacle is intended to act taking the part
of the Scribe.>> 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 all be initiates 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 wellskilled poet accustomed to this form of
composition.  Lengthy speeches and invocations should be avoided,
but action should be very full.  Such ceremonies should be
carefully 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 depends
on him alone.  By this means one prevents the ceremony from
becoming mechanical or hackneyed, and the element of surprise.
{177} assists the lesser characters to get out of themselves at the
supreme moment.  Following the climax there should always be an
unrehearsed ceremony, an impromptu.  The most satisfactory form of
this is the dance.  In such ceremonies appropriate 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 largely employed  mostly published pieces by wellknown
authors and composers.  It would be better<<"PERHAPS!  One can
think of certain Awful Consequences".  "But, after all, they
wouldn't seem so to the authors!" "But  pity the poor Gods!" 
"Bother the Gods!">> to write and compose specially for the
ceremony<<A body 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 magically an incarnation of the Being of that Priest,
and was therefore congenitally possessed of the powers thereto
appurtenant.  The cock, "Peter Paul," was consequently a baptized
Christian for all magical purposes.  Order was then taken to   h)        0*0*0*  imprison the bird; which done, the Magicians assuming respectively
the characters of Herod, Herodias, Salome, and the Executioner,
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 meat 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 have 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 all 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 complete 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<<This may be of composite character.>>
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
classified according to the number of the elements of which the
sacrament is composed.    The highest form of the Eucharist is that
in which the Element consecrated is One.    It is one substance and
not two, not living and not dead, neither liquid nor solid, neither
hot 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, "somewhere" in the published
writings of the MASTER THERION.  But He has told no one where.  It
is reserved for the highest initiates, and is synonymous with the
Accomplished Work on the {179} material plane.  It is the Medicine
of Metals, the Stone of the Wise, the Potable Gold, the Elixir of   h)        0*0*0*  Life that is consumed therein.  The altar is the bosom of Isis, the
eternal mother; the chalice is in effect the Cup of our Lady
Babalon Herself; the Wand is that which Was and Is and Is To Come. 
  The Eucharist of "two" elements 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 blood of
the Magus.  This mass should be performed daily at sunset by every
magician.    Corn and wine are equivalent to flesh and blood; but
it is easier to convert live substances into the body and blood of
God, than to perform this miracle upon dead matter.    The
Eucharist of "three" elements 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 other
excitant; for Sattvas (calm) the cakes of Light may again be
suitable.<<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 fixed in them by the
introduction of fresh living blood.>>    The Eucharist of "four"
elements 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 salt for earth.    The Eucharist
of "five" 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.  {180}    The Eucharist of "six" elements has
Father, Son, and Holy Spirit above; breath, water, and blood
beneath.  It is a sacrament reserved for high initiates.<<The Lance
and the Graal are firstly 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 elements are
then intermingled and consumed after the Epiphany of Iacchus, when
"Countenance beholdeth Countenance).>>    The Eucharist of "seven"
elements is mystically identical with that of one.    Of the method
of consecrating the elements 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
consecrations.  The Oath should be taken and the Invocations made. 
When the divine force manifests in the elements, they should be
solemnly consumed.  There is also a simpler method of consecration
reserved for initiates 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 mystic grace, culminating in
Samadhi; in others a simpler and more material benefit may be
obtained.    The highest sacrament, that of One element, is
universal in its operation; according to the declared purpose of
the work so will the result be.  It is a universal Key of all
Magick.    These secrets are of supreme practical importance, and
are guarded in the Sanctuary with a twoedged sword flaming every   h)        0*0*0*  way<<J.K.Husmans, 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.>>; for this sacrament is the Tree of Life itself, and whoso
partaketh of the fruit thereof shall never die<<The use of the
Elixir of Life is only justifiable in peculiar circumstances.  To
go counter to the course of natural Change is to approximate
perilously to the error of the "Black Brothers".>>.  Unless he so
will.  Who would not rather work through incarnation; 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?  {181}  With regard to the preparations for such
Sacraments, the Catholic Church has maintained well enough the
traditions of the true Gnostic Church in whose keeping the secrets
are.<<Study, in the Roman Missal, the Canon of the Mass, and the
chapter of "defects".>>    Chastity<<The Word Chastity is used by
initiates to signify a certain state of soul and of mind
determinant 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.>> is a condition; fasting
for some hours previous is a condition; an earnest and continual
aspiration is a condition.  Without these antecedents even the
Eucharist of the One and Seven is partially  though such is its
intrinsic virtue that it can never be wholly  baulked of its
effect.  A Eucharist of some sort should most assuredly be
consummated daily by every magician, and he should regard it as the
main sustenance of his magical life.  It is of more importance than
any other magical ceremony, because it is a complete circle.  The
whole of the force expended is completely reabsorbed; yet the
virtue is that vast gain represented by the abyss between Man and
God.    The magician becomes filled with God, fed upon God,
intoxicated with God.  Little by little his body will become
purified by the internal lustration of God; day by day his mortal
frame, shedding its earthly elements, will become in very truth the
Temple of the Holy Ghost.  Day by day matter is replaced by Spirit,
the human by the divine; ultimately the change will be complete;
God manifest in flesh will be his name.    This is the most
important of all 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 inevitable 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 {182} ecstasy or silence. 
Samadhi and Nibbana are but its shadows cast upon the universe.

                               II

   If the Master Therion effects by this book nothing else but to
demonstrate the continuity of nature and the uniformity of Law, He
will feel that His work has 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 description to establish it as   h)        0*0*0*  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 equations.    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 Arabic term consisting of the
article "al" and the adjective "khemi" which means "that which
pertains to Egypt"<<This etymology differs from that given by
Skeat; I can do no more than present my submission.>>.  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. 
  Modern 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
all these objects formed the preoccupation of the alchemists in
varying proportions.  Hermes is alike the god of Wisdom,
Thaumaturgy, therapeutics, and physical science.  All these may
consequently 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 {183} of a Magician; that Paracelesus applied himself to the
cure of disease and the prolongation of life as the first
consideration, although his greatest achievements seem to modern
thinkers to have been rather 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 have increased human knowledge by a
fundamentally important idea.    The literature of Alchemy is
immense.  Practically all of it is wholly or partially
unintelligible.  Its treatises, from the "Asch Metzareph" of the
Hebrews to the "Chariot of Antimony" are deliberately couched in
hieratic riddles.  Ecclesiastical persecution, 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 Philosopher's
Stone, the Medicine of Metals, and various tinctures and elixirs
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
elements 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 modern successors do in the matter of all Occult sciences.  
 But despite all this, one thing is abundantly clear; all serious   h)        0*0*0*  writers, though they seem to speak of an infinity of different
subjects, so much so that it has proved impossible for modern
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 have no reason to suppose that they
were all 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 all begin with a substance in nature
which is described as existing almost everywhere, and as
universally esteemed of no value.  The alchemist is in all cases to
take this substance, and subject it to a series 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 thaumaturgic.    The reader of this book
will surely find in this a most striking analogy with what we have
already said of the processes of Magick.  What, by our definition,
is initiation?  The First Matter is a man, that is to say, a
perishable parasite, bred of the earth's crust, crawling 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,
immune from everything.  He possesses infinite wisdom and infinite
power in himself.  This equation is identical with that of a
talisman.  The Magician takes an idea, purifies it, intensifies it
by invoking into it the inspiration of his soul.  It is no longer
a scrawl scratched on a sheepskin, but a word of Truth,
imperishable, mighty to prevail throughout the sphere of its
purport.  The evocation 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
all impurities therefrom, prevents all interference therewith, and
proceeds to give life to the subtle substance thus prepared by
instilling his soul.  {185}    Once again, there is nothing in this
exclusively "magical".  Rembrandt 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 preparation of
canvasses, brushes, and colours.  This done, he compelled them to
take the stamp of his soul; from those dull, valueless creatures of
earth he created a vital and powerful being of truth and beauty. 
It would indeed be surprising to anybody who has come to a clear
comprehension of nature if there were any difference in the essence
of these various formulas.  The laws of nature apply equally in
every possible circumstance.    We are now in a position to
understand what alchemy is.  We might even go further and say that   h)        0*0*0*  even if we had never heard of it, we know what it must be.    Let
us emphasize the fact that the final product is in all cases a
living thing.  It has been the great stumbling block to modern
research that the statements of alchemists cannot be explained
away.  From the chemical standpoint it has seemed not "a priori"
impossible that lead should be turned into gold.  Our recent
discovery of the periodicity of the elements has made it seem
likely, at least in theory, that our apparently immutable elements
should be modifications of a single one.<<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.>>  Organic Chemistry, with its metatheses and
syntheses dependent on the conceptions of molecules as geometrical
structures has demonstrated a praxis which gives this theory body;
and the properties of Radium have driven the Old Guard from the
redoubt which flew the flag of the essential heterogeneity of the
elements.  The doctrines of Evolution have 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 mineral.   
But even though the advanced chemist might admit the possibility of
transmuting lead into gold, he could not conceive of that {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 all, have been referring not to Chemistry, but to some
spiritual operations whose sanctity demanded some such symbolic
veil as the cryptographic use of the language of the laboratory.  
 The MASTER THERION is sanguine that his present reduction of all
cases of the art of Magick to a single formula will both elucidate
and vindicate Alchemy, while extending chemistry to cover all
classes of Change.    There is an obvious condition which limits
our proposed operations.  This is that, as the formula of any Work
effects 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 inherent
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 have perfected the properties of this
stock.    There is here no contradiction with our previous thesis
of the ultimate unity of all 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 an 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",   h)        0*0*0*  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 elements.  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 saying that Alchemy includes as
many possible operations as there are original ideas inherent in
nature.    Alchemy resembles evocation in its selection of
appropriate material bases for the manifestation of the Will; but
differs from it in proceeding without personification, or the
intervention of alien planes.<<Some alchemists may object to this
statement.  I prefer to express no final opinion on the matter.>> 
It may be more closely compared with Initiation; for the effective
element of the Product is of the essence of its own nature, and
inherent 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 have
corrupted him, their externalization excruciating him, and his
agonized reluctance to their elimination plunging him into such
ordeals that he seems (both to himself and to others) to have
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 coagulations of impurity.    The student may work out
for himself the various analogies involved, and discover the "Black
Dragon", the "Green Lion", the "Lunar Water", the "Raven's Head",
and so forth.  The indications above given should suffice all 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 have 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 {188} serve
as an element in some Sacrament; also, each spiritual Grace should
possess its peculiar form of Mass, and therefore its own "materia
magica".  It is utterly unscientific to treat "God" as a universal
homogeneity, and use the same means to prolong life as to bewitch
cattle.  One does not invoke "Electricity" indiscriminately to
light one's house and to propel one's brougham; one works by
measured application of one's powers to intelligent analytical
comprehension of the conditions of each separate case.    There is
a Eucharist for every Grace that we may need; we must apprehend the
essential characters in each case, select suitable elements, 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 determine the structure (or rate of
vibration) whose manifestation is in characteristic metallic
qualities.  This need not be a chemical substance at all 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   h)        0*0*0*  its environment; and of such a nature that its "true Will" 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 all 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 all 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 MatterMotion
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 His practice is still in
progress towards perfection.  Even efficiency in the preparation is
not all; there is need to be judicious in the manipulation, and
adroit in the administration, of the product.  He does not perform
haphazard miracles, but applies His science and skill in conformity
with the laws of nature.


{189}






                          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
Supreme Ritual is the attainment of the Knowledge and Conversation
of the Holy Guardian Angel. "It is the raising of the complete man
in a vertical straight line."    Any deviation from this line tends
to become black magic.  Any other 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.<<See the Book of the Sacred Magic of Abramelin the
Mage.>>  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,<<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   h)        0*0*0*  perishable products; like marrying for money, or prostituting
poetic genius to political purposes.  The converse course, though
equally 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 healthpeddler and successmonger 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 firmer grip on the dollars.>> or almost
so.  It is not evil in {190} itself.  It arises from a defect of
understanding.  Until the Great Work has been performed, it is
presumptuous for the magician to pretend 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!"    There is a third, above these,
who understands that Nero was as necessary as Julius Caesar.    The
Master of the Temple accordingly interferes 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 all 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 all 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 accordingly.  Yet
all happens naturally, and of necessity, and to all appearance
without a word from Him.    Nor will the mere Master of the Temple,
as a rule, presume 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 it like Him not.  But He must assume the Curse of His
grade, as it is written in the Book of the Magus.<<Equinox I, VII,
5-9.>>    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 {191} all 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
all "ipso facto" Black Magicians.    They 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<<See Liber 418, and study it well, in this matter.  Equinox I,
V, Supplement.>>.  These are they who "shut themselves up", who
refuse their blood to the Cup, who have trampled Love in the Race
for selfaggrandisment.    As far as the grade of Exempt Adept,
they are on the same path as the White Brotherhood; for until that
grade is attained, the goal is not disclosed.  Then only are the   h)        0*0*0*  goats, the lonely leaping mountainmasters, separated from the
gregarious huddling valleybound sheep.  Then those who have well
learned the lessons of the Path are ready to be torn asunder, to
give 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 fall, they become the Eaters of Dung in the Day of
Bewithus, 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 have surrendered is
treasured in the Cup of OUR LADY BABALON, a mighty {192} medicine
to awake the Eld of the AllFather, 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 does not
exist.  It is a false name invented by the Black Brothers to imply
a Unity in their ignorant muddle of dispersions.  A devil who had
unity would be a God<<"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 solarphallichermetic "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 He, the Monogram of the Eternal, the Father one with
the Mother, the Virgin Seed one with allcontaining 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 "Jehovah"
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, Jesus and John.  The subject is too abstruse and complicated
to be discussed in detail here.  The student should consult the
writings of Sir R. Payne Knight, General Forlong, Gerald Massey,
Fabre d'Olivet; etc. etc., for the data on which these
considerations are ultimately based.)>>.    It was said by the
Sorcerer of the Jura that in order to invoke the Devil it is only
necessary to call him with your 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 Universe.    It is, however, always easy to call up the
demons, for they are always calling you; and you have only to step   h)        0*0*0*  down to their level {193} and fraternize with them.  They will tear
you in pieces at their leisure.  Not at once; they will wait until
you have wholly broken the link between you and your Holy Guardian
Angel before they pounce, lest at the last moment you escape.   
Anthony of Padua and (in our own times) "Macgregor" Mathers are
examples of such victims.  Nevertheless, every magician must firmly
extend his empire to the depth of hell.  "My adepts stand upright,
their heads above the heavens, their feet below the hells."<<Liber
XC, verse 40.  See The Equinox.>>    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 Evil of the World.    "Obedience and faith to
Him that liveth and triumpheth, that reigneth above you in your
palaces as the Balance of Righteousness and Truth" is your duty to
your Holy Guardian Angel, and the duty of the demon 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 generously to your servants,
once they have unconditionally submitted.    There is also the
questions of alliances with various Powers.  These again are hardly
ever allowable.<<Notwithstanding, there exist certain bodies of
spiritual beings, in whose ranks are not only angelic forces, but
elementals, and even daemons, who have attained to such Right
Understanding of the Universe that they have banded themselves
together with the object of becoming Microcosms, and realize that
their best means to this end is devotion 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 test of the acceptance of the Law of
Thelema.  Whoso denies "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.>>  No Power which is not
{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 have hired legions of spirits for
some special 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 result.  We may mention:   h)        0*0*0*  Ԍ   1.  Operations such as evocation, in which a live spirit is
brought from dead matter.

   2.  Consecrations of talismans in which a live spirit is bound
into "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 GodForms can be carried to the
point of actual transformation.

   5.  Works of Love and Hate, which are also performed (as {195}
a rule) by fascination.  These works are too easy; and rarely
useful.  They have 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
have employed books.    In private matters these works are very
easy, if they be necessary.  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 ("traditore", and the symbol of Saturn) with an astral
dagger.  Within 48 hours she shot herself.<<As explained above, in
another connexion, he who "destroys" any being must accept it, with
all 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 vehicle. 
He thereby pledged himself to subordinate all the sudden accession
of qualities  passionate, capricious, impulsive, irrational,
selfish, shortsightedness, sensual, fickle, crazy, and desperate,
to his True Will; to discipline, coordinate 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, Sun in Libra and
onward.>>

   7.  Works of creation and dissolution, and the higher
invocations.    There are also hundreds of other
operations;<<Examples of Rituals for several such purposes are
given in the Equinox.>> to bring wanted objects  gold, books,   h)        0*0*0*  women and the like; to open locked doors, to discover treasure; to
swim under water; to have armed men at command  etc., etc.  All
these are really matters of detail; the Adeptus Major will easily
understand how to perform them if necessary.<<Moral: become an
Adeptus Major!>> {196}  It should be added that all these things
happen "naturally".<<The value of the evidence that your operations
have 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 series of events antecedently unlikely to deduce that design is
a work, that the observed changes are causally, not casually,
produced.  The prediction 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.>>  Perform an operation to
bring gold  your rich uncle dies and leaves you his money; books
 you see the book wanted in a catalogue that very day, although
you have advertised in vain for a year; woman  but if you have
made the spirits bring you enough gold, this operation will become
unnecessary.<<This cynical statement is an absurdity of Black
Magic.>>    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 all circumstances to invoke those Undines even where the
case is hopeless; maybe it is necessary to you 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 apprehension of this book will arm adepts of every grade
against all 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 {197} 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.<<The only minds likely to be useful to the Magician belong to
Adepts sworn to suffer reincarnation at short intervals, and the
best elements of such minds are bound up in the "Unconscious Self"
of the Adept, not left to wander idly about the Astral Plane.  It
will thus be more profitable to try to get into touch with the
"Dead Teacher" in his present avatar.  Moreover, Adepts are at   h)        0*0*0*  pains to record their teaching in books, monuments, or pictures,
and to appoint spiritual guardians to preserve such heirlooms
throughout the generations.  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 are 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 Experience instils the
certain conviction that His works and His ways are infinitely apt
to one's needs.>>    If this be done it must be done properly very
much on the lines of the evocation of Apollonius of Tyana, which
Eliphas Levi performed.<<See Rituel et Dogme de la Haute Magie;
Rituel, ch. XIII.>>   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 indiscriminate 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 all and sundry spirits, demons,
shells of the dead, all the excrement and filth of earth and hell,
to squirt their slime over them.  This invitation is readily
accepted, unless a clean man be present with an aura good enough to
frighten these foul denizens of the pit.    No spiritualistic
manifestation has ever taken place in the {198} presence even of
FRATER PERDURABO; how much less in that of The MASTER
THERION!<<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".>>    Of all the creatures He ever met,
the most prominent of English spiritists (a journalist and pacifist
of more than European fame) had the filthiest mind and the foulest
mouth.  He would break off any conversation to tell a stupid smutty
story, and could hardly conceive of any society assembling for any
other purpose than "phallic orgies", 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 sexperversions and sex and sex and sex and sex again. 
  This was the plain result of his spiritism.  All spiritists are
more or less similarly afflicted.  They feel dirty even across the
street; their auras are ragged, muddy and malodorous; they ooze the
slime of putrefying corpses.    No spiritist, once he is wholly
enmeshed in sentimentality and Freudian fearphantasms, 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 detestable
putrescence."    The student of this Holy Magick is most earnestly
warned against frequenting their seances, or even admitting them to
his presence.    They are contagious as Syphilis, and more deadly   h)        0*0*0*  and disgusting.  Unless your aura is strong enough to inhibit any
manifestation of the loathly larvae that have taken up their
habitation in them, shun them as you need not mere lepers!<<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 spiritualism without obvious 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.>>
{199}


                               V

  Of the powers of the Sphinx much has been written.<<In Liber CXI
(Aleph) the subject is treated with profound and allcomprehensive
wisdom.>>  Wisely they have 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 evident as one goes more deeply into the subject.   
But there is one general principle which seems worthy of special
emphasis in this place.  These four powers are thus complex because
they are the powers of the Sphinx, that is, they are functions of
a single organism.    Now those who understand the growth of
organisms are aware that evolution depends 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
all education.    The oldfashioned pedagogues were not all so
stupid as some modern educators would have us think.  The principle
of the system was to strike the brain a series of constantly
repeated blows until the proper reaction became normal to the
organism.    It is not desirable to use ideas which excite
interest, or may come {200} in handy later as weapons, in this
fundamental training of the mind.  It is 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, all the best minds have 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 of work, rather than to train them for some
special kind of work, concentration of which will unfit them for   h)        0*0*0*  other tasks by depriving them of the elasticity which is the proper
condition of life.<<Some few forms of exercise are exempt from
these strictures.  Rockclimbing, 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 depend upon his own originality to attack each new
problem that presents itself.  This principle may be extended to
all departments of the education of children.  They should be put
into contact with all kinds of truth, and allowed to make their own
reflections thereon and reactions thereto, without the least
attempt to bias their judgment.  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.>>    In Magick and
meditation this principle applies with tremendous force.  It is
quite useless to teach people how to perform magical operations,
when it may be that such operations, when they have 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 elements 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 amount of
mystical success whatever is no compensation for slackness with
regard to the technique.  There may come a time when Samadhi itself
is no part of the business of the mystic.  But the character
developed by the original training remains an asset.  In other
words, the person who has made himself a firstclass brain capable
of elasticity is competent to {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 violinist to play the
Beethoven Concerto; 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 all
our work.  The MASTER THERION has been himself somewhat to blame in
representing this technique as of value simply because it leads to
the great rewards, such as Samadhi.  He would have been wiser to
base His teaching solely on the ground of evolution.  But probably
He thought of the words of the poet:         "You dangle a carrot
in front of her nose,
        And she goes wherever the carrot goes."
For, after all, one cannot explain the necessity of the study of
Latin either to imbecile children or to stupid educationalists;
for, not having learned Latin, they have not developed the brains
to learn anything.    The Hindus, understanding these difficulties,
have taken the GodAlmighty attitude about the matter.  If you go
to a Hindu teacher, he treats you as less than an earthworm.  You
have to do this, and you have to do that, and you are not allowed
to know why you are doing it.<<This does not conflict with the "goasyouplease" plan put forward in the previous note.  An
autocratic Adept is indeed a blessing to the disciple, not because   h)        0*0*0*  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 allround 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.>>    After years of experience in teaching, The MASTER
THERION is not altogether convinced that this is not the right
attitude.  {202} When people begin to argue about things instead of
doing them, they become absolutely impossible.  Their minds begin
to work about it and about, and they come out by the same door as
in they went.  They remain brutish, voluble, and uncomprehending. 
  The technique of Magick is just as important as that of
mysticism, but here we have a very much more difficult problem,
because the original unit of Magick, the Body of Light, is already
something unfamiliar to the ordinary person.  Nevertheless, this
body must be developed and trained with exactly the same rigid
discipline as the brain in the case of mysticism.  The essence of
the technique of Magick is the development of the body of Light,
which must be extended to include all members of the organism, and
indeed of the cosmos.  The most important drill practices are:
   1.  The fortification of the Body of Light by the constant use
of rituals, by the assumption of godforms, and by the right use of
the Eucharist.    2.  The purification and consecration and
exaltation of that Body by the use of rituals of invocation.    3. 
The education of that Body by experience.  It must learn to travel
on every plane; to break down every obstacle which may confront it. 
This experience 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, neglecting unattractive
meridians.<<The Aspirant should remember that he is a Microcosm. 
"Universus sum et Nihil universi a me alienum puto" should be his
motto.  He should make it his daily 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 series of expeditions to explore the
subordinate sections of each.  He may then practice Rising on the
Planes from these spheres, one after the other in rotation.  When
he is thoroughly conversant with the various methods of meeting
unexpected emergencies, he may proceed to investigate the regions
of the Qliphoth and the Demonic Forces.  It should be his aim to
obtain a comprehensive knowledge of the entire Astral Plane, with
impartial love of truth for its own sake; just as a child learns
the geography of the whole planet, though he may have no intention
of ever leaving his native land.>>  {203}    The object is to
possess a Body which is capable of doing easily any particular task
that may lie before it.  There must be no selection of special
experience which appeals to one's immediate desire.  One must go
steadily through all possible pylons.    FRATER PERDRABO 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 have found a Guru who
instructed Him in the proper principles of the technique of Yoga,   h)        0*0*0*  and He, having sufficient 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 that
His original inclination is much stronger towards Magick than
towards mysticism, he is much less competent in
Magick.<<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 all 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 Beatific 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 Magician once and for all 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.  Crosscountry journeys are
often scarcely practicable.>>  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 systematically, He abandoned the vision
after only 2 Aethyrs had been investigated.  {204}    Very
different is His record after the training in 1901 e.v. had put Him
in the way of discipline.<<Recent developments have enabled Him to
correct these conditions, so that this Book (as now finally revised
for the Press) may be considered practically free from serious
defect in this particular.>>
   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 the 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 to go.


                            


{205}






                          APPENDIX I.   h)         0*0*0*  Ԍ
   The reader will find excellent classical examples of rituals of
Magick in The Equinox, Volume I, in the following places 
"Number I."  The supplement contains considerations for
preparing    a ritual of selfinitiation.  The supplement is also
a perfect    model of what a magical record should be, in respect
of the    form.

"Number II."  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 evocation
of the spirit of    Mercury.
   Pages 190-197  a ritual for the consecration 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 supplement is the most perfect account of   
visions extant.  They explore the farthest recesses of the   
magical universe.

"Number VI."  the Supplement 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 
Mercury; for daily use and work.
   Pages 117-157  Example of a dramatic ritual in modern   
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  Modern example of a magical   
ritual in dramatic form, commemorating the return of Spring.      h)        0*0*0*  Pages 81-90  Fragment of ritual of a very advanced
   character.

VOL. III.

No. I.  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.
   Orpheus, 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 complete curriculum of reading officially 
  approved by the A.'. A.'.


{208}




                   CURRICULUM OF A.'. A.'.

                           COURSE I.

                        GENERAL READING.

SECTION 1.  Books for Serious Study:

   The Equinox.  The standard Work of Reference in all occult
matters.  The Encyclopaedia of Initiation.

   Collected 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. Series, Oxford University Press.)  The
"Classic of Changes"; gives the initiated Chinese system of Magick.

   The Tao Teh King.  (S.B.E. Series.)  gives the initiated Chinese
system of Mysticism.

   Tannhauser, by A. Crowley.  An allegorical drama concerning the
Progress of the soul; the Tannhauser story slightly remodelled.

   The Upanishads. (S.B.E. Series.)  The Classical Basis of
Vedantism, the bestknown form of Hindu Mysticism.

   The BhagavadGita.  A dialogue in which Krishna, the Hindu
"Christ", expounds a system of Attainment.
   h)         0*0*0*  Ԍ   The Voice 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
education of the mind. {209}

   The Spiritual Guide of Molinos.  A simple manual of Christian
mysticism.

   The Star of the West. (Captain Fuller.)  An introduction to the
study of the Works of Aleister Crowley.

   The Dhammapada.  (S.B.E. Series, Oxford University Press.) The
best of the Buddhist classics.

   The Questions of King Milinda. (S.B.E. Series.)  Technical
points of Buddhist dogma, illustrated by dialogues.

   Varieties of Religious Experience.  (James.)  Valuable as
showing the uniformity of mystical attainment.

   Kabbala Denudata, von Rosenroth: also the Kabbalah Unveiled, 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 preface 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   h)         0*0*0*  Hartmann.  An invaluable compendium.

 Scrutinium Chymicum, by Michael Maier.  One of the best treatises
on alchemy.

   Science and the Infinite,  by Sidney Klein.  One of the best
essays written in recent years.

   Two Essays of the Worship of Priapus, by Richard Payne Knight. 
Invaluable to all students. {210}

   The Golden Bough, by J. G. Frazer.  The TextBook of folk Lore. 
Invaluable to all students.

   The Age of Reason, by Thomas Paine.  Excellent, though
elementary, as a corrective to superstition.

   Rivers of Life, by General Forlong.  An invaluable textbook of
old systems of initiation.

   Three Dialogues, by Bishop Berkeley.  The Classic of subjective
idealism.

 Essays of David Hume.  The Classic of Academic Scepticism.

   First Principles, by Herbert Spencer.  The Classic of
Agnosticism.

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

 The Canon.  The best textbook of Applied Qabalah.

   The Fourth Dimension, by H. Hinton.  The textbook 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 all that has been said by the Great
Masters in every time and country.  He should make a critical
examination of them; not so much with the idea of discovering where
truth lies, for he cannot do this except by virtue of his own
spiritual experience, 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 education in occult
matters, so that when spiritual illumination comes it may find a
wellbuilt temple.  Where the mind is strongly biased towards any
special theory, the result of an illumination is often to inflame
that portion of the mind which is thus overdeveloped, with the
result that the aspirant, instead of becoming an Adept, becomes a   h)        0*0*0*  bigot and fanatic.  {211}    The A.'. A.'. does not offer
examination in this course, but recommends these books as the
foundation of a library.

SECTION 2.  Other books, principally fiction, of a generally   
   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 have wit to
understand it.

   The Golden Ass, by Apuleius.  Valuable for those who have wit to
understand it.

   Le Comte de Gabalis.  Valuable for its hints of those things
which it mocks.

   The Rape of the Lock, by Alexander Pope.  Valuable for its
account of elementals.

 Undine, by de la Motte Fouque.  Valuable as an account of
elementals.

 Black Magic, by Marjorie Bowen.  An intensely interesting story of
sorcery.

   Le Peau de Chagrin, by Honore de Balzac.  A magnificent magical
allegory.

   Number Nineteen, by Edgar Jepson.  An excellent tale of modern
magic.

   Dracula, by Bram Stoker.  Valuable for its account of legends
concerning vampires.

   Scientific Romances, by H. Hinton.  Valuable as an introduction
to the study of the Fourth Dimension.

   Alice in Wonderland, by Lewis Carroll.  Valuable to those who
understand the Qabalah.  {212}

   Alice Through the 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.   h)        0*0*0*  Ԍ   The Arabian Nights, translated by either Sir Richard Burton or
John Payne.  Valuable as a storehouse of oriental magicklore.

   Morte d'Arthur, by Sir Thomas Mallory.  Valuable as a storehouse
of occidental Magicklore.

 The Works of Francois Rabelais.  Invaluable for Wisdom.

   The Kasidah, by Sir Richard Burton.  Valuable as a summary of
philosophy.

   The Song Celestial, by Sir Edwin Arnold.  "The BagavadGita" 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 all
students.

 The Shaving of Shagpat,  by George Meredith.  An excellent
allegory.

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

   LaBas, by J. K. Huysmans.  An account of the extravagances
caused by the Sincomplex.

   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}

   The Amber Witch, by Wilhelm Meinhold.
 These two tales are highly informative.

   Macbeth; Midsummer Night's Dream; The Tempest, by W.
Shakespeare.  Interesting for traditions treated.

   Redgauntlet, by Sir Walter Scott.  Also one or two other novels. 
Interesting for traditions treated.
   h)         0*0*0*  Ԍ   Rob Roy, by James Grant.  Interesting for traditions treated.

   The Magician, by W. Somerset Maugham.  An amusing hotchpot 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 tales of folklore 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 Tales generally.
      Oriental Classics generally.
      Sufi Poetry generally.
      Scandinavian and Teutonic Sagas generally.
      Celtic FolkLore generally.

   This course is of general value to the beginner.  While it is
not to be taken, in all cases, too seriously, it will give him a
general familiarity 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 I.
 "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 II."
   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. ABA."
   A general account in elementary terms of magical and mystical  
 powers.
   Part. 1. "Mysticism"  published.
         2.  "Magick" (Elementary Theory)  published.
         3.  "Magick in Theory and Practice" (this book).
         4.  "The Law."  Not yet completed.
   h)         0*0*0*  Ԍ"Liber VI.
   Liber O vel Manus et Sagittae."
   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 
  socalled, and an instruction in the practice called Rising on  
 the Planes.
      Equinox II, p. 11 and appendix VI in this book.

"Liber VII.
      Liber Liberi vel Lapis Lazuli, Adumbratio Kabbalae
      Aegyptiorum."
      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 I, 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.
   Ecclesiae Gnosticae Catholicae Cannon Missae."
 Represents the original and true preChristian Christianity.     
 Equinox XI (vol. iii, part 1) And Appendix VI of this           h)        0*0*0*  book.  {216}

"Liber XVI.
   Liber Turris vel 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 I.A.O."
   Gives three methods of attainment through a willed series of   
thoughts.
      Unpublished.  It is the active form of Liber CCCLXI.

"Liber XXI.
   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 Trigrammaton, being a book of Trigrams of the Mutations  
 of the Tao with the Yin and Yang."
   An account of the cosmic process: corresponding to the stanzas 
  of Dzyan in another system.
      Unpublished.

"Liber XXX.
 "Liber Librae."
   An elementary course of morality suitable for the average man. 
     Equinox I, p. 17.

"Liber XXXIII."
   An account of A.'. A.'. first written in the Language of his
{217}    period by the Councillor Von Eckartshausen and now revised 
  and rewritten in the Universal Cipher.
        Equinox I, p. 4.

"Liber XXXVI.
   The Star Sapphire."
   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.
      Knox Om Pax, p. 52
   h)         0*0*0*  Ԍ"Liber XLIV"
 "The Mass of the Phoenix."
   A Ritual of the Law.
   Liber CCCXXXIII (The Book of Lies), pp. 57-7, and
   Appendix VI in this book.

"Liber XLVI."
 "The Key of the Mysteries."
   A Translation of "La Clef des Grands Mysteres", by Eliphas   
Levi.
   Specially adapted to the task of the Attainment of Bhakta  
Yoga.
      Equinox X, Supplement.

"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 Jousting of Brother Perardua with the seven   
Lances that he brake."
   An account of the Magical and Mystic Path in the language    of
Alchemy.
      Equinox I, p. 88.

"Liber LVIII."
   An article on the Qabalah in Equinox V, p. 65.

"Liber LIX.
      Across 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 present Aeon.          
 Equinox VII, p. 293.

"Liber LXI.
   Liber Causae."
   Explains the actual history and origin of the present 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 LXIV.   h)         0*0*0*  Ԍ   Liber Israfel," formerly called "Anubis."
   An instruction in a suitable method of preaching.
      Unpublished.

"Liber LXV.
   Liber Cordis Cincti Serpente."
   An account of the relations of the Aspirant with his Holy   
Guardian Angel.
      Equinox XI (vol. iii, part 1), p. 65.  {219}

"Liber LXVI.
 Liber Stellae Rubeae."
   A secret ritual, the Heart of IAOOAI, delivered unto
   V.V.V.V.V. for his use in a certain matter of "Liber Legis."   
See Liber CCCXXXIII (The Book of Lies), pp. 34-5.  Also
   Appendix VI in his book.

"Liber LXVII.
   The Sword of Song."
   A critical study of various philosophies.  An account of   
Buddhism.
   A. Crowley, Collected Works, Vol. ii, pp. 140-203.

"Liber LXXI.
   The Voice of the Silence, the Two Paths, the Seven Portals,"   
by H. P. Blavatsky, with an elaborate commentary by Frater    O. M.
   Equinox III, I.  Supplement.

"Liber LXXXIII.   The Urn."
   This is the sequel to "The Temple of Solomon the King," and is 
  the Diary of a Magus.  This book contains a detailed account   
of all the experiences passed through by the Master Therion    in
his attainment of this grade of Initiation, the highest    possible
to any manifested Man.
      Unpublished.

"Liber LXXVIII."
   A complete treatise on the Tarot giving the correct designs of 
  the cards with their attributions and symbolic meanings on    all
the planes.
      Partpublished 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 "Moonchild" by the Mandrake      
Press, 41, Museum St., London, W.C.1. {220}

"Liber LXXXIV.
   Vel Chanokh."
   A brief abstraction of the Symbolic representation of the   
Universe derived by Dr. John Dee through the Scrying of
   Sir Edward Kelly.   h)         0*0*0*  Ԍ      Partpublished 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 WakeWorld."
   A poetical allegory of the relations of the soul and the Holy  
 Guardian Angel.
   Knox Om Pax, p. 1.

"Liber XCVI.
   Liber Gaias."
   A Handbook of Geomancy.
   Equinox II, p. 137.

"Liber CVI.
   A Treatise on the Nature of Death, and the proper attitude    to
be taken towards it."
   Published in "The International", New York, 1917.

"Liber CXI (Aleph).
   The Book 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 special   
reference to the Powers and Privileges conferred by its
   acceptance.
      Equinox III, part 1, p. 99.

"Liber CLVI.
   Liber Cheth, vel Vallum 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 Teh 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   h)         0*0*0*  Ԍ   taught by the A.'. A.'.
      Partpublished in Equinox III, I, p. 127.

"Liber CLXXV.
   Astarte vel Liber Berylli."
   An instruction in attainment by the method of devotion, or   
BhaktaYogi.
      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 CXCVII.
   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 enumeration of many   
obstacles.
      Equinox IV, Special Supplement.

"Liber CC.
   Resh vel Helios."
   An instruction for the adoration of the Sun four times daily,  
 with the object of composing the mind to meditation, and of   
regularising the practices.
      Equinox VI, p. 29.

"Liber CCVI.
   Liber RU vel Spiritus."
   Full instruction in Pranayama.
      Equinox VII, p. 59.

"Liber CCVII.
   Syllabus."  An enumeration of the Official publications of   
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"  GR:tauomeganu ATU GR:tauomicronupsilon   h)         0*0*0*  TAHUTI quas    vidit ASAR in AMENNTI sub figura CCXXXI.  Liber
Carcerorum  GR:tauomeganu    QLIPHOTH cum suis Geniis.  Adduntur
Sigilla et Nomina
   Eorum.  {223}
   An account of the cosmic process so far as it is indicated by  
 the Tarot Trumps.
      Equinox VII, p. 69.

"Liber CCXLII."  AHA!
   An exposition in poetic language of several 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 an magical stand  
point.  Its study will help the aspirant to make a detailed   
scientific analysis of his mind, and so learn to control it.      
Unpublished.

"Liber CCC. Khabs am Pekht."
   A special 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 CCCXXXIII.
   The Book of Lies falsely socalled."
   Deals with many matters on all 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 elements 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 series of   
thoughts.

"Liber CCCLXV, vel CXX.
   The Preliminary Invocation of the Goetia" socalled, with a   
complete explanation of the barbarous names of evocation    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.
   h)         0*0*0*  Ԍ"Liber CD.
   Liber TAU vel Kabbalae Truium Literarum sub figura CD."
   A graphic interpretation of the Tarot on the plane of
initiation.       Equinox VII, p. 75.

"Liber CCCCXII.
   A vel Armorum."
 An instruction for the preparation of the elemental Instruments. 
Equinox IV, p. 15.

"Liber CCCCXVIII.
   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 all 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, Special Supplement.

"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 Encyclopaedia of the Holy
   Qabalah, which is a Map of the Universe, and enables man    to
attain Perfect Understanding.
      Equinox VIII, Special Supplement.

"Liber DXXXVI.
   A complete 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" theories.
            Unpublished.

"Liber DXXXVI."
  GR:BetaAlphaTauRhoAlphaChiOmicronPhiRhoEpsilonNuOmicronBetaOmicronOmicron GR:KappaOmicronSigmaMuOmicronMuAlphaChiIotaAlpha.    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 DCXXXIII.
   De Thaumaturgia."
   A statement of certain ethical considerations concerning      h)         0*0*0*  Magick.
      Unpublished.

"Liber DCLXVI.
 The Beast."
   An account of the Magical Personality who is the Logos of    the
present Aeon.
      Unpublished.

"Liber DCCLXXVII. (777).
   Vel Prolegomena Symbolica Ad Systemam ScepticoMysticae
   Viae Explicandae, Fundamentum Hieroglyphicorum sanctissimorum  
 Scientae Summae."
   A complete Dictionary of the Correspondences of all magical   
elements, 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 DCCCXI.
 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, 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 RajaYoga  
 and of the Knowledge and Conversation of the Holy Guardian   
Angel.
      Equinox VII, p. 101.

"Liber DCCCXXXVII.
   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 I, Supplement.  {227}

"Liber DCCCLXVIII.   h)         0*0*0*  Ԍ   Liber Viarum Viae."
   A graphical account of magical powers classified under the   
Tarot Trumps.
         Equinox VII, p. 101.

"Liber DCCCLXXXVIII."
   A complete study of the origins of Christianity.
      Unpublished.

"Liber CMXIII.
   Liber Viae Memoriae."
   Gives methods for attaining the magical memory, or memory    of
past lives, and an insight into the function of the Aspirant    in
this present 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, Supplement.

"Liber MMCCMXI.
 A Note on Genesis."
   A model of Qabalistic ratiocination.  Specially adapted to   
Gana Yoga.

"Liber MCCLXIV.
   The Greek Qabalah."
   A complete dictionary of all 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 II.

                       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,   h)         0*0*0*  Ԍ    Thou hast nor wit nor will to fight 
How hope in heart, or worth in work?
    No star in sight!

Thy gods proved puppets of the priest.
    "Truth?  All's relation!" science sighed.
In bondage with thy brother beast,
    Love tortured thee, as Love's hope died
And Lover's faith rotted.  Life no least
    Dim star descried.

Thy cringing carrion cowered and crawled
    To find itself a chancecast clod
Whose Pain was purposeless; appalled
    That aimless accident thus trod
Its agony, that void skies sprawled
    On the vain sod!

All souls 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, doting on the dream,
    Despair that it should die, mistake
Themselves for their own shadowscheme.
    One star can summon them to wake
To self; starsouls serene that gleam
    On life's calm lake.

That shall end never that began.
     All things endure because they are.
Do what thou wilt, for every man
     And every woman is a star.
Pan is not dead; he liveth, Pan!
    Break down the bar!

To man I come, the number of
    A man my number, Lion of Light;
I am The Beast whose Law is Love.
    Love under will, his 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.

                          A.'. A.'.<<The Name of the Order and
those of its three divisions are not disclosed to the profane.    h)        0*0*0*  Certain swindlers have recently stolen the initials A.'. A.'. in
order to profit by its reputation.>>.

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

   1.  The Order of the Star called S. S. is, in respect of its
existence upon the Earth, an organized 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. 
{230} They move in accordance with their own Wills, which are each
unique, yet coherent with the universal will.    They 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 Degree = 1Square
        Magus .......................  9 Degree = 2Square
        Magister Templi .............  8 Degree = 3Square

                 "The Order of the R. C."

               (Babe of the Abyss  the link)

        Adeptus Exemptus ............  7 Degree = 4Square
        Adeptus Major ...............  6 Degree = 5Square
        Adeptus Minor ...............  5 Degree = 6Square

                 "The Order of the G. D."

               (Dominus Liminis  the link)

        Philosophus .................  4 Degree = 7Square
        Practicus ...................  3 Degree = 8Square
        Zelator .....................  2 Degree = 9Square
        Neophyte ....................  1 Degree = 10Square
        Probationer .................  0 Degree = 0Square

   (These figures have special 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.

Student.  His business is to acquire a general intellectual   
knowledge of all systems of attainment, as declared in the 
prescribed books.  (See curriculum in Appendix I.)  {231}

Probationer.  His principal business is to begin such practices 
   as he my prefer, and to write a careful record of the same for    h)        0*0*0*    one year.

Neophyte.  Has to acquire perfect control of the Astral Plane.

Zelator.  His main work is to achieve complete success in Asana 
  and Pranayama.  He also begins to study the formula of the   
Rosy Cross.

Practicus.  Is expected to complete his intellectual training,
and    in particular to study the Qabalah.

Philosophus.  Is expected to complete his moral training.  He 
is tested in Devotion 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 comprehension.

Adeptus (Exemptus).  Completes in perfection all these matters. 
  He then either ("a") becomes a Brother of the Left
   Hand Path or, ("b") is stripped of all his attainments and of
himself    as well, 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, declares his law (See Liber I, vel  
 Magi) and is a Master of all Magick in its greatest and
   highest sense.

Ipsissimus.  Is beyond all this and beyond all comprehension   
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 all
planes.  The subject is very difficult, and entirely beyond the   h)        0*0*0*  limits of this small treatise.    We append a more detailed
account.

   3.  "The Order of the S. S." is composed of those who have
crossed the Abyss; the implications of this expression may be
studied in Liber 418, the 14th, 13th, 12th, 11th, 10th, and 9th
Aethyrs in particular.    All members of the Order are in full
possession of the Formulae of Attainment, both mystical or
inwardlydirected and Magical or outwardlydirected.  They have
full experience of attainment in both these paths.    They are all,
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 emancipation
for themselves are no longer within the Order.    Members of the
Order are each entitled to found Orders dependent on themselves on
the lines of the R. C. and G. D. orders, to cover types of
emancipation and illumination not contemplated by the original (or
main) system.  All such orders must, however, be constituted in
harmony with the A.'. A.'. as regards the essential principles.   
All 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 all that He is and all 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 fully; but
its opening is indicated in Liber I vel Magi.  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 all limitations soever, existing in the nature of all things
without discriminations of quantity or quality between them.  He
has identified Being and notBeing and Becoming, action and nonaction and tendency to action, with all 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 preeminently the Master of all modes
of existence; that is, his being is entirely free from internal or
external necessity.  His work is to destroy all tendencies to
construct or to cancel such necessities.  He is the Master of the
Law of Unsubstantiality (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 all is
accomplished; as it is written "beyond the Word and the Fool, yea,
beyond the Word and the Fool".   h)        0*0*0*  Ԍ   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 precise 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 preside
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 intervals 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
equivalent 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 preeminently the
Master of Magick, that is, his will is entirely free from internal
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 Elements.    The essential Attainment is the perfect
annihilation of that personality which limits and oppresses his
true self.    The Magister Templi is preeminently the Master of
Mysticism, that is, His Understanding is entirely free from
internal contradiction 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} Tasks;  the
renunciation of His enjoyment of the Infinite 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 neophyte of the Order (or, as some say, any 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 terrific 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   h)        0*0*0*  the two Orders.  Its characteristics are wholly negative, as it is
attained by the resolve of the Adeptus Exemptus to surrender all
that he has and is for ever.  It is an annihilation of all the
bonds that compose the self or constitute the Cosmos, a resolution
of all complexities into their elements, 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 prepare
and publish a thesis setting forth His knowledge of the Universe,
and his proposals for its welfare and progress.  He will thus be
known as the leader of a school of thought.    (Eliphas Levi's
"Clef des Grands Mysteres," the works of Swedenborg, von
Eckarshausen, Robert Fludd, Paracelsus, Newton, Bolyai, Hinton,
Berkeley, Loyola, etc., etc., are examples of such essays.)    He
will have attained all but the supreme summits of meditation, and
should be already prepared to perceive that the only possible
course for him is to devote himself utterly to helping his fellow
creatures.    To attain the Grade of Magister Templi, he must
perform two tasks; the emancipation from thought by putting each
idea against its opposite, and refusing to prefer either; and the
consecration of {236} himself as a pure vehicle for the influence
of the order to which he aspires.    He must then decide upon the
critical adventure of our Order; the absolute abandonment of
himself and his attainments.  He cannot remain indefinitely an
Exempt Adept; he is pushed onward by the irresistible momentum that
he has generated.    Should he fail, by will or weakness, to make
his selfannihilation 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 elements
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 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
proclaimed which he cannot and will not hear, so that he is
handicapped by trying to use an obsolete 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
socalled) 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 necessary part of his duty to assist his
inferiors.  For the authority of the Teaching and governing Adept
is the basis of all orderly work.)    To attain the Grade of
Adeptus Exemptus, he must accomplish Three Tasks; the acquisition
of absolute SelfReliance, working in complete isolation, yet
transmitting the word of his superior clearly, forcibly and subtly;   h)        0*0*0*  and the comprehension and use of the Revolution of the wheel of
force, under its three successive forms of Radiation, Conduction
and Convection (Mercury, Sulphur, Salt; or Sattvas, Rajas, Tamas),
with their corresponding natures on {237} other planes.  Thirdly,
he must exert his whole power and authority to govern the Members
of lower Grades with balanced vigour and initiative in such a way
as to allow no dispute or complaint; 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 ideal
for the orders which he rules, so that they may possess a not too
abstract rallying point suited to their undeveloped states.

   10.  The Grade of Adeptus Minor is the main theme of the
instructions of the A.'. A.'.  It is characterised by the
Attainment 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 Aethyr; 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 fellows. 
This unachieved, man is no more than the unhappiest and blindest of
animals.  He is conscious of his own incomprehensible calamity, and
clumsily incapable of repairing it.  Achieved, he is no less than
the coheir 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
dictates.    To attain the Grade Adeptus Major, he must accomplish
two tasks; the equilibration of himself, especially 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
complement, 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 precise 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; as 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.'. have 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
success by FRATER PERDURABO in His attainment.  This has been
written down by Himself in Liber Samekh.  But they have published
such accounts as those in "The Temple of Solomon the King" and in
"John St. John." They have taken the only proper course; to train   h)        0*0*0*  aspirants to this attainment in the theory and practice of the
whole of Magick and Mysticism, so that each man may be expert in
the handling of all known weapons, and free to choose and to use
those which his own experience and instinct dictate as proper when
he essays the Great Experiment.    He is furthermore trained to the
one habit essential to Membership of the A.'. A.'.; he must regard
all 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
immediate inferior of the person in question has been fitted by him
to take his place.    The rule is not rigidly applied in all 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
Neophyte" appointed to superintend all 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
described in Liber 185<<This book is published in the Equinox Vol.
III No. 2  Addenda by WEH: No, it isn't.  Vol. III, 2 didn't
get out of printer's proofs and was not published.  The book in
question was finally published in Regardie's "Gems from the
Equinox".>>, and there is no need to amplify what is there stated. 
It must however, be carefully 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.<<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 all of these without necessarily making any
real progress, just as a man might be firstrate at grammar,
syntax, and prosody without being able to write a single line of
good poetry, although the greatest poet in soul is unable to
express himself without the aid of those three elements of literary
composition.>>    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 special 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 immediate expulsion, with no possibility of
reinstatement on any terms soever.    But all members must of
necessity work in accordance with the facts of Nature, just as an
architect must allow of the Law of Gravitation, or a sailor reckon
with currents.    So must all 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.<<This is not in contradiction with the absolute right of   h)        0*0*0*  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.>>  They must acknowledge
the Authority of the Beast 666 and of the Scarlet Woman as {240} in
the book it is defined, and accept Their Will<<"Their Will" 
not, of course, their wishes as individual human beings, but their
will as officers of the New Aeon.>> as concentrating the Will of
our Whole Order.  They must accept the Crowned and Conquering Child
as the Lord of the Aeon, and exert themselves to establish His
reign upon Earth.  They must acknowledge that "The word of the Law
is  GR:ThetaEpsilonLambdaEtaMuAlpha." 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.<<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 definition, the Will to help
mankind by the means best adapted thereto.>>    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 all 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 all 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 Magical attainment.    He will
thus prepare 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, {241} and to keep Silence for ever as he accomplishes
the act of annihilation.    From the Abyss comes 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 not 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 all 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   h)        0*0*0*  interest in the possibilities 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 qualities peculiar to the Adeptus
Major, and yet lack some of those proper to the Practicus.<<The
natural talents of individual differ very widely.  The late Sir
Richard Jebb, one of the greatest classical scholars of modern
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 classics that a special "Grace" 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
would 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 annihilation of
this Ego.  One might therefore be an Adeptus Minor or even a
Magister Templi, in essence, though refused official recognition 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"
as required by the Task of that grade.>>  But the system here given
shows {243} 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, indeed; that only insists on the necessity of
dealing with it.  The dislike and contempt for it bear witness to
a weakness and incompleteness in the nature which disowns it; that
particular gap in one's defences may admit the enemy at the very
turningpoint 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 all points, and expert with every weapon. 
The examinations in every Grade are strict and severe; no loose or
vague answers are accepted.  In intellectual 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"   h)        0*0*0*  talismans is tested as if they were scientific instruments of
precision, as they are.    In the Qabalah, the candidate must
discover for himself, and prove to the examiner beyond all doubt,
the properties of a number never previously examined by any
student. {243}    In invocation the divine force must be made as
manifest and unmistakable as the effects of chloroform; in
evocation, the spirit called forth must be at least as visible and
tangible as the heaviest vapours; in divination, the answer must be
as precise as a scientific thesis, and as accurate as an audit; in
meditation, the results must read like a specialist's report of a
classical case.    But 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 have prostituted its name, and to the
fanatical and narrowminded enthusiasts that have 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 conditions 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 success; 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 disposal.    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 Degree= 4Square A.'. A.'.
                                      Praemonstrator of the       
                               Order of the R... C...

 Given from the Collegium ad Spiritum Sanctum, Cefalu, Sicily, in
the Seventeenth Year of the Aeon of Horus, the Sun being in 23
Degree Virgo and the Moon in 14 Degree Pisces.

part #3

                         APPENDIX III


   Notes on the nature of the "Astral Plane"<<On consideration
these notes have been left as they were originally written.  In An
XVII, Sol in Virgo, Soror Rhodon, a probationer of A.'. A.'., at
that time in enjoyment of the privilege of sojourning in a certain
secret Abbey of Thelema, asked Him to add to this book an outline
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 have been to make them
disproportionate to the rest of this treatise.>>.
   h)         0*0*0*  Ԍ   1) 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 incomplete.  No means of deciding same, as in case of kinds of
space.<<See Poincare, passages quoted infra.>>    Similarly, our
gross matter may appear unreal to Beings clad in fine matter. 
Thus, science thinks vulgar perceptions "error".  We cannot
perceive at all except within our gamut; as, concentrated perfumes,
which seem malodorous, and timehidden facts, such as the vanes of
a revolving fan, which flies can distinguish.    "Hence:" no "a
priori" 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 nonhuman
brainstructures.    But the fundamental problem of Religion is
this: Is there any praeterhuman Intelligence, of the same order as
our own, {245} which is not dependent on cerebral structures
consisting of matter in the vulgar sense of the word?

   2) "Matter" includes all that is movable.  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 liontamers, gardeners, etc., and are influenced by them, as by storms,
bacilli, etc.

   4) There is an apparent gap between our senses and their
correspondences 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 all beings as parts of ourselves, but it is
more convenient to regard them as independent.  Maximum Convenience
is our cannon of "Truth".<<The passages referred to are as follows: 
  "Les axiomes geometriques ne sont donc ni des jugements
synthetiques a priori ni des faits experimentaux.  Ce sont des
conventions ...    Des lors, que doiton penser de cette question:
La geometrie Euclidienne estelle vraie?    Elle n'a aucun sens. 
Autant demander si le systeme metrique est vrai et les anciennes
mesures fausses; si les coordonnees cartesiennes sont vraies et les
coordonnees polaires fausses.  Une geometrie ne peut pas etre plus
vraie qu'une autre; elle peut seulement etre "plus commode."    On
veut dire que par selection naturelle notre esprit s'est adapte aux
conditions du monde exterieur, qu'il a adopte la geometrie la plus
avantageuse a l'espece; ou en d'autres termes la plus commode. 
Cela est conforme tout a fait a nos conclusions; la geometrie n'est
pas vraie: elle est avantageuse."  Poincare, "La Science et
l'Hypothese."    "Nous choisirons donc ces regles non parce
qu'elles sont vraies, mais parce qu'elles sont les plus commodes,
et nous pourrions les resumer ainsi en disant:    "La simultaneite
de dex evenements, ou l'ordre de leur succession, l'egalite de deux
durees, doivent etre definies de telle sorte que l'enonce des lois   h)        0*0*0*  naturelles soit aussi simple que possible.  En d'autres termes,
toutes ces regles, toutes ces definitions ne sont pas que le fruit
d'un opportunisme inconscient."  Poincare "La Valeur de la
Science."    The Student may consult H. H. Joachim's "The Nature of
Truth", in rebuttal.  But most of these subtleties miss the point. 
Truth must be defined.  It is a name, being a noun (nomen); and all
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, all 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 definition.   
"What is truth?", beyond this, inquires into the nature of this
power.  It is inherent in all things, since all possible
propositions, or their contradictories, 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 Degree = X, etc., directly, just as H. H. Joachim's
reasoning demands a pointofview beyond that of the Bushman.>>  We
may thus refer {246} psychical phenomena to the intention of
"Astral" Beings, without committing ourselves to any theory. 
Coherence 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 have their own laws; their
inhabitants are often of quasihuman 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 shortsighted 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 allege
that our invocation has awakened a supernormal power in ourselves. 
Such incidents as "Calderazzo"<<See the story, infra, about the
origin of Book 4.>> and "Jacob"<<See the story, infra, about
Amalantra.>> make this more cogent.  {247}

   8)  The Qabalah 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<<See Poincare's
essay on the Nature of Space, as an idea invented by ourselves to
measure the result of, and explain, our muscular movements.>> are
crude conventions, and differ widely for different Beings.    h)        0*0*0*  (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 series of
correspondences 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.)

   11) "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 special 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. 
All 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.  {248}   (b) We may select
any particular property of any object, and give it an astral shape. 
Thus, we may take the tricky perils of a mountain, and personify
them as "trolls", or the destructive energies of the simoom, as
"Jinn".    (c) We may analyse any of these symbols, obtaining a
finer form; 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
earthspirit as gnomes.   (e) All these may be attributed to the
Tree of Life, and dealt with accordingly.   (f) The Magician may
prepare 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 to the 4 power  and
Sq.Rt.of  subscript -1 have proved useful to the progress of
mathematical advance toward Truth; it is no odds whether a Fourth
Dimension "exists", or whether Sq.Rt.of  subscript -1 has "meaning"
in the sense that Sq.Rt.of  subscript  4 has, the number of units
in the side of a square of 4 units.    The Astral Plane  real or
imaginary  is a danger to anybody who takes it without the grain
of salt contained in the Wisdom of the above point of view; who
violates its laws either wilfully, carelessly, ignorantly, or by
presuming that their psychological character differentiates them   h)        0*0*0*  from physical laws in the narrower sense; or who abdicates his
autonomy, on the ground that the subtler nature of astral phenomena
guarantees their authority 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 presentation
established by the minds of Mankind.  Each such "plane" has its
special appearances, inhabitants, and laws  special 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 quasiheraldic animals 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 Folklore; in short, every country,
creed, and literature has given its characteristic mode of
presentation to some "plane" or other.    But there are "planes"
proper to every clairvoyant who explores the Astral Light without
prejudice; 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, bloodintoxicated, lustbefogged, and cruel.  The sole
link is the Womansymbol.  But whoso makes Samadhi on Kali obtains
the selfsame Illumination as if it had been Isis; for in both
cases he attains identity with the Quintessence of the WomanIdea,
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 experience; 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 SunFather, the
vibration of Life, Lord of Infinite Space that flames 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 elements.  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; all this is a question of the general Magical   h)        0*0*0*  attainment of the student.    He must be absolutely at ease in his
Body of Light, and have made it invulnerable.  He must be adept in
assuming all Godforms, in using all 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 elements in Nature.

  17) Every Magician possesses an Astral Universe peculiar to
himself, just as no man's experience of the world is coterminous
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 Oceans and Seas, the most notable mountains
and rivers; he could not pretend 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 comprehension 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 all 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; 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 preeminently 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 communicate with an
independent intelligence  the one real object of astral research
 if one allows one's imagination to surround one with courtiers   h)        0*0*0*  of one's own creation.  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 soul; 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 DEMON 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
coagulates creatures of this kind.  Not that such creation is
necessarily an error; but it is another branch of one's Work.  One
cannot obtain outside help from inside sources.  One must use
precautions similar to those recommended in the chapter of
Divination.    The Magician may go on for a long time being fooled
and flattered by the Astrals that he has himself modified or
manufactured.  Their natural subservience to himself will please
him, poor ape!    They will pretend to show him marvellous
mysteries, pageants of beauty and wonder unspeakably splendid; he
will incline to accept them as true, for the very reason that they
are images of himself idealized by the imagination.    But his real
progress will stop dead.  These phantasms will prevent him from
coming into contact with independent intelligences, from whom alone
he can learn anything new.    He will become increasingly
interested in himself, imagine himself to be attaining one
initiation after another.  His Ego will expand unchecked, till he
seem to himself to have heaven at his feet.  Yet all 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'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 apprehension of the Astral
Plane must be accurate, for Angels, Archangels, and Gods are
derived therefrom by analysis.  One must have pure materials if one
wishes to brew pure beer.    If one have an incomplete and
incorrect view of the universe, how can one find out its laws?   
Thus, original omission or error tends to extend to the higher   h)        0*0*0*  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 Angel's 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 elements proper to Pisces, let
him set himself most earnestly to discover the source of error, to
correct it, and to prevent its recurrence.    But these tests, as
implied above, will not serve to detect personation by selfsuggested phantasms.  Unless one's aura be a welter of muddled
symbols beyond recognition, the more autohypnotic 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 Azure?    The true, the final test,
of the Truth of one's visions is their Value.  The most glorious
experience on the Astral plane, let it dazzle and thrill as it may,
is not necessarily in accordance with {254} the True Will 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?)    It may 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 interpretation 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 have 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 mirrormirages 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
depends 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 right sensation consists in recognition
of the reality of the other Being.  There will be as a rule some
element of hostility, even when the reaction is sympathetic.  One's
"soulmate" (even) is not thought of as oneself, at first contact. 
 One must therefore insist that any real appearance of the Astral
Plane gives the sensation of meeting a stranger.  One must accept   h)        0*0*0*  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 writing up
the record, that the meeting has effected a definite change in
oneself.  One must have known and felt something alien, 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
have to admit the existence of a notSelf; and it taxes the brain
to register a new thought.  This is true at the first touch, even
when exaltation and stimulation result from the joy of making an
agreeable contact.    There is a deeper effect of right reaction to
a strange Self: the impact invariable 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 firstclass Astral Vision, even on low planes, should
therefore both instruct the Seer, and prepare him for Initiation. 
Those failing to pass this test are to be classed as "practice".  
 One last observation seems fit.  We must not assert the "reality"
or "objectivity" of an Astral Being on no better evidence than the
subjective sensation of its independent existence.  We must insist
on proof patient to all 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
have also Power, so much the better.  But we already know of
inorganic forces; we have 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<<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.>>.  We must exclude
concidence<<The most famous novel of Fielding is called "Tom
Jones".  It happened that FRATER PERDURABO was staying in an hotel
in London.  He telephoned a friend named Fielding at the latter's
house, and was answered by Mr. Fielding'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 11 o'clock with a musichall 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 telephone
at once to Fielding", when he met her.  He did this, and she
advanced toward Him with the same gesture, and said in the same
breath, "Remind me that I have to telephone to Tom Jones"  the
name of a musichall agent employed by her.    It will be seen that
there is here no question of any connection between the elements of
the coincidence.  If a similar occurrence had taken place in the   h)        0*0*0*  course of communication with an alleged spirit, it would have been
regarded as furnishing a very high degree of proof of the existence
of an independent intelligence.    To make this clear, let me
substitute the terms of the equation.  Suppose two independent
mediums, 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
accidental 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.>>, telepathy<<In
"The International" of November, 1918, was published the
conconclusion of an article called "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.   GR:TauOmicron  GR:MuEpsilonGammaAlpha 
GR:ThetaEtaRhoIotaOmicronNu 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 Therion was, about
this time, in communication with an intelligence who gave the name
of Amalantrah.  On Sunday, February 24, 1918, at 9.30 p. m., The
Master Therion asked Amalantrah if he could use the word  GR:ThetaEtaRhoIotaOmicronNu as if it were Hebrew, with the idea of
getting further information as to the mystic meaning of the Word. 
The answer was "Yes".  He then asked: "Am I to take the word 
GR:ThetaEtaRhoIotaOmicronNu alone, or the three words  GR:TauOmicron  GR:MuEpsilonGammaAlpha  GR:ThetaEtaRhoIotaOmicronNu?"  The answer was to take the word  GR:ThetaEtaRhoIotaOmicronNu 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 special significance to The Master Therion.  He
became very annoyed at Amalantrah's failure 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  GR:ThetaEtaRhoIotaOmicronNu, 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 possibilities.  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.  On 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 as the communication from
Amalantrah.  The letter ends as follows: "Please inform your   h)        0*0*0*  readers that I, Samuel bar Aiwaz bie Yackou de Sherabad, have
counted the number of the Beast, and it is the number of a man.   
              HB:Nunfinal     HB:Vau    HB:Yod   HB:Resh    HB:Taw 
                               N    O   I  R   Th
  (Read from right to left)    50   6  10 200 400
                             
                                     666

   Here, 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 Assyrian correspondent.  Observe, too, that the latter was
totally ignorant of the ordinary Qabalah, it being quite generally
known that  GR:TauOmicron  GR:MuEpsilonGammaAlphaThetaEtaRhoIotaOmicronNu adds 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 "The
International."  The evidence appears overwhelming for the
existence of Amalantrah, that he was more expert in the Qabalah
than The Master Therion himself, and that he was (further)
possessed with the power to recall this fourmonthsold problem to
the mind of an entirely unconnected stranger, causing him to
communicate the correct answer at the same moment as the question
was being asked many miles away.    Coincidence, so completely
adequate to explain the FieldingTom 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 have
still one resource.  It involves difficulties which The Master
Therion cannot conceive as less than those which encumber the
other, but it is, at least, not entirely beyond possibility.  This
theory is telepathy.  One may postulate that the solution of his
problem existed in the subconscious mind of the Master Therion or
in that of His seer, and that this solution was telepathically
impressed upon the consciousness of the Assyrian so forcibly as to
impel him to communicate it to the Master Therion's colleague 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 have 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 revelation of his
existence, as would have 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
all alternative hypotheses 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 telepathic theory untenable.>>, and subconscious
knowledge.<<There is a wellknown story quoted in several treatises
of psychology in which the heroine is an ignorant English servant   h)        0*0*0*  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 first 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.>>  Our
praeterhuman Intelligence {256} must convey a Truth not known to
any human mind, past or present.  Yet this Truth must be
verifiable.    There is but one document in the world which
presents evidence that fully 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 praeterhuman Intelligence, independent of bodily form,
is extremely complicated.  Its main divisions may be briefly
enumerated.  {257}    AIWAZ, the name of the Intelligence in
question, proves:   (a) His power to prearrange events unconnected
with His scribe so that they should fit in with that scribe's
private calculations.    E.g.  The Stele which reveals the Theogony
of the Book was officially numbered 666, in the Boulak Museum.  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 {258} number of the Great Work, in 1901 e.v.  He only
discovered that 418 was the number of his house in consequence of
AIWAZ mentioning the fact.   (b) His power to conceal a coherent
system of numbers and letters in the text of a rapidlywritten
document, containing riddles and ciphers opening to a MasterKey
unknown to the scribe, yet linked with his own system; this Key and
its subordinates being moreover a comment on the text.  {259}   
E.g. "The word of the Law is  GR:ThetaEpsilonLambdaEtaMuAlpha." (Will); this word has the value of 93.    "Love is the law,
love under will."  Love,  GR:Alphagammaalphapieta, like 
GR:Thetaepsilonlambdaetamualpha, adds to 93.
   AIWAZ itself adds to 93.<<This numeration was discovered years
later.  The question then arose out of consideration of this
discovery through S. Jacobs:  "Why is Aiwaz spelt Aiwass, not
Aiwaz, in the Book of the Law?" In Greek  GR:Alphaiotadigammaalphasigmasigma = 418.  The author of the Book had concealed in
His own name not one only but two numbers, those of supreme
importance in the Book.>>    This was all strange to the scribe;
yet years later he discovered the "Lost Word" of one of his own
Orders: it was 93 also.<<[WEH Note: This refers to the word of the
IIIrd Degree of O.T.O., readers who may wish to acquire it may
apply for initiation and work their way up through the Degrees. 
Ordo Templi Orientis, JAF Box 7666, New York, NY  10116, USA.]>>     h)        0*0*0*   The Word of His most holy Order proved equally to count up {260}
to 93.<<This list by no means exhausts the series.  In particular,
Frater Perdurabo discovered in 1923 that the Hebrew word for "to
will" is also of the value of 93: and its special technical
meanings throw yet further light on the meaning of  GR:Thetaepsilonlambdaetamualpha as used by Aiwaz.    {WEH NOTE:  In
this instance, Crowley refers not to the word of III Degree O.T.O.,
but to the Neophyte word of A.'. A.'..>>  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 Personae" 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  GR:pi correct to six places of decimals, etc.   
Again: "thou shalt know not"<<[WEH Note:  It is remarkable that
Crowley succeeds in blowing every quotation of "Liber AL" on this
page.  This despite the injunction of the Book itself: AL I,54: 
"Change not as much as the style of a letter; for behold! thou, o
prophet, shalt not behold all these mysteries hidden therein." 
Crowley strongly resisted the idea that he could not understand all
of the Book.  In later life, he came to grudgingly accept this
limitation.  Also, Achad did not work out as his successor. 
Several of these misquotes relate to that belief.  This particular
misquote could come from as many as six points in the text, but
here is no part of the text in which this quote appears
exactly.]>>, meaning "thou shalt know LA"; and "he shall discover
the Key of it all"<<[WEH Note: This misquote could be from AL
III,47: "... Let him not seek to try: but one cometh after him,
whence I say not, who shall discover the Key of it all....".]>>,
"id est," the Key AL.

  (c) His power to combine subsequent events beyond the control of
the scribe or his associates, 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, "one cometh after thee; he shall
discover the key."<<[WEH Note: misquoted from AL II,76: "...There
cometh one to follow thee: he shall expound it. ..."]>>  This one
was to be the "child" of the scribe, "and that strangely"<<[WEH
Note: This time the misquote is in the style of the letters: AL
III,47: "This book shall be translated into all tongues: but always
with the original in the writing of the Beast; for in the chance
shape of the letters and their position to one another: in these
are mysteries that no Beast shall divine.  Let him not seek to try:
but one cometh after him, whence I say not, who shall discover the
Key of it all.  Then this line drawn is a key: then this circle
squared in its failure is a key also.  And Abrahadabra.  It shall
be his child & that strangely.  Let him not seek after this; for
thereby alone can he fall from it."   interesting that these
misquotes seem to hit verses that either appear to warn Crowley
against misquoting or of his limits.]>>.    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   h)        0*0*0*  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 "discover the key of it all"<<[WEH Note: see the
citation in an earlier note of mine.  This time Crowley missed the
"style of the letter" again.]>> 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 formula
of Nuith and Hadith explain Existence in the terms of MathematicalLogical Philosophy, so as to satisfy the difficulties of
reconciling Dualism, Monism and Nihilism; all {261} antinomies in
all spheres; and the Original Perfection with the Manifest
Imperfection of Things.    Again "Do that 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
selfevident 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 determine his every act.  "Do what thou wilt..." is
to bid Stars to shine, Vines to bear grapes, Water to seek its
level; 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 civilized 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, all 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 till
than existing in any human mind, and depending on the control of
the arm of the scribe, though He thought He 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 He abandoned all: love, wealth, rank, fame, 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 Semele of Zeus, the adulterous Lord of Thunder ravishing,
brutally, his virginal victim!  Bacchus, babe hidden from hate in   h)        0*0*0*  the most holy of holies, the secret of thy sire, in the Channel of
the StarSpate, Whereof one Serpent is thy soul!  Bacchus, twyformed, manwoman, Bacchus, whose innocence tames the Tiger, 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; thy Lionskin slips from thy sleek
shoulders, slips from thy lissome loins; drunk on delight of the
godly grape, thou knowest no more the burden of the body and the
vexation of the spirit.

   Come, Bacchus, come thou hither, come out of the East; come out
of the East, astride the Ass of Priapus!  Come with thy revel of
dancers and singers!  Who followeth thee, forbearing to laugh and
to leap?  Come, in thy name Dionysus, that maidens be mated to Godhead!  Come, in thy name Iacchus, with thy mystical fan to winnow
the air, each gust of thy Spirit inspiring our Soul, 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 unstated animal instinct; they will tear
Pentheus, the merely human king who presumes 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
grace 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 selfcontrolled 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 all impulses, are they not His?  He is a man to
stamp Himself upon whatever would hallow itself to Him.  He wields
the Wand, {263} with cone of pine and ivy tendrils; the Angel
creates continually, wreathing His Will in clinging beauty,
imperishably green.    The Tiger, the symbol of the brutal passions
of man, gambols about its master's heels; 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.  All
explanations other than these are of value only as extending and
equilibrating Knowledge, or possibly as supplying Energy to such
Magicians as may have found their way to the Sources of Strength. 
In all 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,   h)        0*0*0*  irrevocably fixed, or it will be disintegrated at the outset.  But,
being fit to pass through such experiences, 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 Sun in Virgo at the
Abbey of Thelema in Cephalaedium by the Beast 666 in service to
FRATER PROGRADIOR.)    OFFICIAL PUBLICATION of A.'. A.'. Class D
for the Grade of Adeptus Minor.



{265}




                              POINT

                                I

                   EVANGELII TEXTUS REDACTUS

"The Invocation."
   h)         0*0*0*  ԌMagically restored, with the significance of the

                         BARBAROUS NAMES

Etymologically or Qabalistically 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.
 4.  Thee, that didst create the darkness and the Light.
 5.  Thou art ASAR UNNEFER ("Myself made Perfect"):
       Whom no man hath seen at any time.
 6.  Thou art IABESZ ("the Truth in Matter").
 7.  Thou art IAAPOPHRASZ ("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 hate 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 all created Life.
3.  Hear Thou Me, for I am the Angel of PTAH  APO 
      PHRASZ  RA (vide the Rubric): this is Thy True Name,      
handed down to the Prophets of KHEM.  {266}

 Section B.                                            Air.

Hear Me: 

AR                      "O breathing, flowing Sun!" ThIAF<<The
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 oo, as
in Rope and Tooth.>>                         "O Sun IAF! O LionSerpent Sun, The                           Beast that whirlest
forth, a thunder                          bolt, begetter of Life!"
RhEIBET                 "Thou that flowest!  Thou that goest!" AThELEBERSET         "Thou SatanSun Hadith that goest
                          without Will!"
A                       "Thou Air!  Breath!  Spirit!  Thou
                          without bound or bond!"
BELAThA                 "Thou Essence, Air Swiftstreaming,       
                   Elasticity!"
ABEU                    "Thou Wanderer, Father of All!"
EBEU                    "Thou Wanderer, Spirit of All!"
PhIThETASOE           "Thou Shining Force of Breath!  Thou         h)         0*0*0*                      LionSerpent Sun!  Thou Saviour,
                          save!"
IB                      "Thou Ibis, secret solitary Bird, inviolate 
                         Wisdom, whose Word in Truth,
                          creating the World by its Magick!" ThIAF 
                 "O Sun IAF!  O LionSerpent Sun, The             
             Beas that whirlest forth, a thunder                 
        bolt, begetter of Life!"
(The conception is of Air, glowing, inhabited by a SolarPhallic
Bird, "the Holy Ghost", of a Mercurial Nature.) Hear me, and make
all 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.  {267}

Section C.                                         Fire.

I invoke Thee, the Terrible and Invisible God: Who dwellest in the
Void Place of the Spirit: 
AROGOGORUABRAO     "Thou spiritual Sun!  Satan, Thou
                          Eye, Thou Lust!  Cry aloud!  Cry
                          aloud!  Whirl the Wheel, O my
                          Father, O Satan, O Sun!"
SOTOU                   "Thou, the Saviour!"
MUDORIO                 "Silence!  Give me Thy Secret!"
PhALARThAO              "Give me suck, Thou Phallus, Thou
                          Sun!"
OOO                     "Satan, thou Eye, thou Lust!"
                        "Satan, thou Eye, thou Lust!"
                        "Satan, thou Eye, thou Lust!"
AEPE                    "Thou selfcaused, selfdetermined,       
                   exalted, Most High!"

The Bornless One.  (Vide supra).
(The conception is of Fire, glowing, inhabited by a SolarPhallic
Lion of a Uranian nature.) Hear Me, and make all Spirits subject
unto Me: so that every Spirit of the Firmament and of the Ether:
upon the Earth and under the Earth: on dry Land and in the Water:
of Whirling Air, and of rushing Fire, and every Spell and Scourge
of God may be obedient unto Me.

Section D.                                        Water.

Hear Me: 

RUABRAIAF<<See, for the formula of IAF, or rather FIAOF, Book 4
Part III, Chapter V.  The form FIAOF will be found preferable in
practice.>>                         "Thou the Wheel, thou the Womb,
                         that containeth the Father IAF!"
MRIODOM                 "Thou the Sea, the Abode!"
BABALONBALBINABAFT   "Babalon!  Thou Woman of Whoredom" {268}  
                      "Thou, Gate of the Great God ON!
                          Thou Lady of the Understanding of       
                   the Ways!"   h)        0*0*0*  ԌASALONAI              "Hail Thou, the unstirred!  Hail,
                          sister and bride of ON, of the God      
                    that is all and is none, by the Power         
                 of Eleven!"
APhENIAF               "Thou Treasure of IAO!"
I                       "Thou Virgin twinsexed!  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 Gate of
                          Heaven!"
ISChURE                 "Mighty art Thou!"

Mighty and Bornless One!  (Vide Supra)
(The conception is of Water, glowing, inhabited by a SolarPhallic
DragonSerpent, of a Neptunian nature.) Hear Me: and make all
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                      "O Mother!  O Truth!"
BARRAIO                 "Thou Mass!"<<"Mass", in the sense of the
word which is used by physicists.  The impossibility of defining it
will not deter the intrepid initiate (in view of the fact that the
fundamental conception is beyond the normal categories of
reason.)>> IOEL                    "Hail, Thou that art!"
KOThA                   "Thou hollow one!" {269}
AThOReBALO           "Thou Goddess of Beauty and Love,
                          whom Satan, beholding, desireth!" ABRAFT 
                "The Fathers, malefemale, desire
                          Thee!"

(The conception is of Earth, glowing, inhabited by a SolarPhallic
Hippopotamus<<Sacred to AHAThOOR.  The idea is that of the Female
conceived as invulnerable, reposeful, of enormous swallowing
capacity etc.>> of a Venereal nature.) Hear Me: and make all
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 F.                                        Spirit.

Hear Me:

AFT                     "MaleFemale Spirits!"
ABAFT                   "MaleFemale Sires!"   h)         0*0*0*  ԌBASAUMGN               "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 sixfold solar sound of physical   
                       life, the triangle of Soul being
                          entwined with that of Body; M is the    
                      silence of "death"; GN is the nasal         
                 sound of generation & knowledge.
ISAK                    "Identical Point!"
SABAFT                "Nuith!  Hadith!  RaHoorKhuit!"
                        "Hail, Great Wild Beast!"
                           "Hail, IAO!" {270}

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 all Things; King, Ruler and Helper.  Hear Me, and make all
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 G.                                        Spirit.

Hear Me:

IEOU                    "Indwelling Sun of Myself"
PUR                     "Thou Fire!  Thou Sixfold Star initiator  
                        compassed about with Force and Fire!" IOU 
                   "Indwelling Soul of Myself"
PUR                     (Vide Supra)
IAFTh                   "Sunlion Serpent, hail!  All Hail, thou  
                        Great Wild Beast, thou I A O!"
IAEO                    "Breaths of my soul, breaths of mine      
                    Angel."
IOOU                    "Lust of my soul, lust of mine Angel!"
ABRASAX                 (Vide Supra).
SABRIAM                 "Ho for the Sangraal!  Ho for the Cup     
                     of Babalon!  Ho for mine Angel
                          pouring Himself forth within my
                          Soul!"
OO                      "The Eye!  Satan, my Lord!  The Lust      
                    of the goat!"
FF                      "Mine Angel!  Mine initiator!  Thou       
                   one with me  the Sixfold Star!" {271} ADON   h)        0*0*0*  ԫAI<<In Hebrew, ADNI, 65.  The Gnostic Initiates transliterated it
to imply their own secret formulae; we follow so 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 complement NUIT; the final Yod signifies "mine"
etymologically and essentially the Mercurial (transmitted)
hermaphroditic virginal seed  The Hermit of the Taro  The use
of the name is therefore to invoke one's own inmost secrecy,
considered as the result of the conjunction of Nuit and Hadit.  If
the second A is included, its import is to affirm the operation of
the Holy Ghost and the formulation of the Babe in the Egg, which
precedes the appearance of the Hermit.>>                         
"My Lord!  My secret self beyond self,                          
Hadith, All Father!  Hail, ON, thou                           Sun,
thou Life of Man, thou Fivefold                           Sword of
Flame!  Thou Goat exalted                           upon Earth in
Lust, thou Snake
                          extended upon Earth in Life!  Spirit    
                      most holy!  Seed most Wise!  Innocent       
                   Babe.  Inviolate Maid!  Begetter
                          of Being!  Soul of all Souls!  Word     
                     of all Words, Come forth, most
                          hidden Light!"
EDE                     "Devour thou me!"
EDU                     "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!"
LAI                     "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 {272}       
                   die to himself in the orgasm of his            
              operation.<<A thorough comprehension of Psychoanalysis will contribute notably to the proper appreciation of this
Ritual.>>) AEPE                    "Thou Exalted One!  It (i.e. the
spritual                           'semen', the Adept's secret
ideas,                           drawn irresistibly from their
"Hell"<<It is said among men that the word Hell deriveth from the
word "helan", to hele or conceal, in the tongue of the AngloSaxons.  That is, it is the concealed place, which since all things
are in thine own self, is the unconscious.  Liber CXI (Aleph) cap 
GR:Deltasigma>>                           by the love of his
Angel) leaps up; it                           leaps forth!<<But
compare the use of the same word in section C.>> DIATHARNA THORON 
      "Lo! the outsplashing of the seeds of                      
    Immortality"

Section Gg.                                       The Attainment.
   h)         0*0*0*  Ԍ1.  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 hate 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 Grace of the Worlds!
9.  "The Heart Girt with a Serpent" is my name!

Section H.                                  The "Charge to the
Spirit".

Come thou forth, and follow me: and make all 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, 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<<See explanation in Point II.>>
      Such are the Words!  {273}




                             POINT

                              II

                 ARS CONGRESSUS CUM DAEMONE.

SECTION 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 "... wine and              strange
drugs" if he so will.<<Any such formula should be used only when
the adept has full knowledge based on experience of the management
of such matters.>>  He prepares              the circle by the
usual formulae of Banishing and              Consecration, 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 1"          He identifies his Angel with the Ain Soph, and
the Kether              thereof; one formulation of Hadit in the
boundless Body of              Nuith.   h)        0*0*0*  Ԍ"Line 2,3,4"      He asserts that His Angel has created (for the
purpose of              selfrealization through projection in
conditioned Form) three              pairs of opposites: (a) The
Fixed and the Volatile; (b) The              Unmanifested and the
Manifest; and (c) the Unmoved and the              Moved. 
Otherwise, the Negative 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 inscrutable in
inviolable.  In the              Neophyte Ritual of {274} 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
experiences              will no more be regarded as catastrophic. 
Their hieroglyph is              the Fool: 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              Guardian
Angel is the Unconscious Creature Self  the             
Spiritual Phallus.  His knowledge and conversation contributes    
         occult puberty.  It is therefore advisable to replace the
name              Asar Unnefer by that of RaHoorKhuit at the
outset, and by              that of one's own Holy Guardian Angel
when it has been              communicated.

"Line 6"          He hails Him as BESZ, the Matter that destroys
and devours              Godhead, for the purpose of the
Incarnation of any God.

"Line 7"          He hails Him as APOPHRASZ, the Motion that
destroys and              devours Godhead, for the purpose 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 AOPHRASZ).

"Line 8"          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} Dyad,
Chokmah) to apprehend the formula of              Equilibrium which
is now His own, being able to apply Himself              accurately
to His selfappointed environment.

"Line 9"          He acclaims His Angel as having laid down the Law
of Love              as the Magical formula of the Universe, that
He may resolve              the phenomenal again into its noumenal
phase by uniting any              two opposites in ecstasic
passion.   h)        0*0*0*  Ԍ"Line 10"         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 coordination in a
"Child" quintessentialized from              its parents to
constitute a higher order of Being than theirs,              so
that each generation is an alchemical progress towards            
 perfection in the direction of successive complexities.  As      
       Line 9 asserts Involution, Line 10 asserts Evolution.

"Line 11"         He acclaims His Angel as having devised this
method of              selfrealization; the object of Incarnation
is to obtain its              reactions to its relations with other
incarnated Beings and to              observe theirs with each
other.

                            

Section Aa.

"Line 1"          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, Neshamah,
Ruach,  The Sephiroth from Kether to Yesod              
since 45 is GR:Sigma{=summation} 1-9 while Sh, 300, is            
 GR:Sigma{=summation} 1-24, which superadds to these Nine an extra 
            Fifteen numbers.  (See in Liber D {276} the meanings an 
            correspondences of 9, 15, 24, 45, 300, 345.)
                45 is moreover A D M, man.  "Mosheh" is thus the
name of              man as a Godconcealing form.  But in the
Ritual let the Adept              replace this "Mosheh" by his own
motto as Adeptus Minor.  For              "Ishrael" let him prefer
his own Magical Race, according to              the obligations of
his Oaths to Our Holy Order!  (The Beast              666 Himself
used "AnkhfnKhonsu" and "Khem" in this              section.)
"Line 2"          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 unite in itself
all 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 Commemoration is placed              between
the two personal appeals to the Angel, as if to claim             
privilege to partake of this Eucharist which createth,            
 sustaineth and redeemeth all things.
"Line 3"          He now asserts that he is himself the "Angel" or
messenger              of his Angel; 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 "unnefer" the Perfection of "Asar"              himself as a man, but
as PtahApophraszRa, the identity              (Hadit) wrapped in
the Dragon (Nuit) and thereby manifested as              a Sun (Ra   h)        0*0*0*  ԫHoorKhuit).  The "Egg" (or Heart) "girt with a             
Serpent" is a cognate symbol; the idea is thus expressed later    
         in the ritual.  (See Liber LXV. which expands this to the 
            uttermost.)

Section B       The Adept passes from contemplation to action in
the              sections now following B to Gg.  He is to travel
astrally              around the circle, making the appropriate
pentagrams, sigils,              and signs.  His direction {277} is
widdershins.  He thus makes              three curves, each
covering threefourths 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<<This is an assumption based on
Liber Legis II, 78 and III, 34.>> 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; 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<<Having experience of              success in the practices
of Liber 536, GR:betaalphataurhoalphachiomicronphirhoepsilonnuomicronbetaomicronomicronkappaomicronsigmamuomicronmualphachiiotaalpha.>>, assuming the form and the
consciousness of the Elemental              God of the quarter. 
After this, he begins to vibrate the              "Barbarous Names"
of the Ritual.
                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 concealeth 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 element 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 forward.  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 {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 Artemis              to PAN, that this perfectly pure
concentration of the Element              purge him thoroughly, and
possess him with its passion.                 In this Sacrament
being wholly at one with that Element,              let the Adept
utter the Charge "Hear me, and make", etc. with              strong   h)        0*0*0*  sense that this unity with that quarter of the Universe           
  confers upon him the fullest freedom and privilege 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<<They
correspond to the Sulphur, Mercury, and Salt 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 apprehension; 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 intellectual 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, Bewilderment, all forms of mental and moral
disorder, so often observed in people of great spiritual
attainment, have brought the Path itself into discredit; almost all
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
internal properties; one cannot feed a microscope on mutton chops. 
It must be regarded as a mechanical 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 derange
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 initiations 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 prejudices, and incorruptible, or
iniquity will triumph.  Dogma, with persecution, delusion,
paralysis of progress, and many another evil, as its satraps, has
always established a tyranny when Genius has proclaimed it.  Islam
making a bonfire of written Wisdom, and Haeckel forging biological
evidence; physicists ignorant of radioactivity disputing the
conclusions of geology, and theologians impatient of truth
struggling against the tide of thought; all such must perish at the
hands of their own error in making their minds, internally
defective or externally deflected, the measure of the Universe.>>
of Being.  The Aethyr is the {279}              "akasha", the
"Spirit", the Aethyr or physics, which is the             
framework on which all forms are founded; it receives, records    
         and transmits all impulses without itself suffering   h)        0*0*0*  mutation              thereby.  The "Earth" is the sphere wherein
the operation of              these "fundamental" and aethyric
forces appears to perception.              "Under the Earth" is the
world of those phenomena which inform              those perceived
projections, and determine their particular              character. 
"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 dependent for what we call "life".  "Rushing
Fire" is              the world in which wandering thought burns up
to swiftdarting              Will.  These four stages explain how
the nonEgo is transmuted              into the {280} Ego.  A
"Spell" of God is any form of              consciousness, 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
Soul, and              like the Soul 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 all these items by              claiming
authority over every form of expression possible to             
Existence, 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 all "subject
to" himself; that is,              consider them as contributory
causes of himself.  They have              made him what he is. 
They correspond exactly to his own              faculties.  They
are all  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 therefore      
       realize that every event is subject to him.  It occurs
because              he had need of it.  Iron rusts because the
molecules demand              oxygen for the satisfaction of {281}
their tendencies.  They              do not crave hydrogen;
therefore combination with that gas is              an event which
does not happen.  All experiences contribute to              make
us complete in ourselves.  We feel ourselves subject to           
  them so long as we fail to recognise this; when we do, we          h)        0*0*0*        perceive that they are subject to us.  And whenever we strive 
            to evade an experience, 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
revolt against the law              which we have enacted to govern
our lives.  To resent destiny              is thus to abdicate our
sovereignty, and to invoke death.              Indeed, we have
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.

                            

Section C.      The adept now invokes Fire in the South; flame red
are the              rays that burst from his Verendum.

                            

Section D.      He invokes Water in the West, his Wand billowing
forth blue              radiance.

                            

Section E.      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 all 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} his will with majestic 
            and irresistible 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 purpose as              it surges back into his
sphere, using it with conscious skill              for the
cleansing and calming of the receptive and emotional             
elements in his character, and for the solution or sweeping       
      away of those tangled weeds of prejudice which hamper him
from              freedom to act as he will.  Similar applications
of the              remaining invocations will occur to the Adept
who is ready to              use them.

                            

Section F.      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 vibrates the              Names extending his
will in the same way as before, but              vertically upward.    h)        0*0*0*  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 BrahmarandraCakkra, at
the junction of the              cranial sutures) and exudes a drop
of clear crystalline dew,              and that this pearl is his
Soul, a virgin offering to his              Angel, pressed forth
from his being by the intensity of his              Aspiration.

                            

Section Ff.     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}
surface of the dew, where              his Soul hides trembling. 
He takes them to be the first              formulation in his
consciousness of the nature of His Holy              Guardian
Angel.
"Line 1."         The "Gods" include all the conscious elements of
his              nature.
"Line 2."         The "Universe" includes all possible phenomena of
which he              can be aware.
"Line 3."         The "Winds" are his thoughts, which have
prevented him from              attaining to his Angel.
"Line 4."         His Angel has made "Voice", the magical weapon
which              produces "Words", and these words have been the
wisdom by              which He hath created all 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 authority 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 conscious man. 
And              He is "Helper", the author of the infallible
impulse that              sends the Soul 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
body; the Adept must deliberately abandon his             
attainment, because it is not yet his whole being which burns     
        up before the Beloved.

                            

Section G.      The Adept, though withdrawn, shall have maintained
the              Extension of his Symbol.  He now repeats the signs
as before,              save that he makes the Passive Invoking
Pentagram of Spirit.              He concentrates {284} his
consciousness within his TwinSymbol              of Self, and   h)        0*0*0*  endeavours to send it to sleep.  But if the              operation
be performed properly, his Angel shall have accepted             
the offering of Dew, and seized with fervour upon the extended    
         symbol of Will towards Himself.  This then shall He shake 
            vehemently with vibrations of love reverberating with
the              Words of the Section.  Even in the physical ears
of the adept              there shall resound an echo thereof, yet
he shall not be able              to describe it.  It shall seem
both louder than thunder, and              softer than the whisper
of the nightwind.  It shall at once              be inarticulate,
and mean more than he hath ever heard.                 Now let him
strive with all the strength of his Soul to              withstand
the Will of his Angel, concealing 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, all 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 legions of
LionSerpents 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 all 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 intimacy 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 all
cases, though its              character may vary within wide
limits.<<These phenomena are not wholly subjective; they may be
perceived, though often under other forms, by even the ordinary
man.>>                 The spate of stars shoots from the head of
the WillSymbol,              and is scattered over the sky in
glittering galaxies.  This              dispersion destroys the
concentration 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            
 experience but a vague though vivid impression of complete       
      release and ineffable rapture.  Repetition fortifies him to 
            realise the nature of his attainment; 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   h)        0*0*0*  repeated success, that the Adept is              not flung back
into his mortality by the explosion of the              Starspate,
but identified with one particular "LionSerpent",             
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
subconscious 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 Elements of that              Self, that
his normal consciousness contains alien enemies              286}
introduced by the accidents of environment, and that his          
   Knowledge and Conversation of His Holy Guardian Angel destroys 
            all doubts and delusions, confers all blessings,
teaches all              truth, and contains all 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             
wardrums.

                            

Section Gg.     The adept should have realised that his Act of
Union with              the angel implies (1) the death of his old
mind save in so far              as his unconscious elements
preserve its memory when they              absorb it, and (2) the
death of his unconscious elements              themselves.  But
their death is rather a going forth to renew              their
life through love.  He then, by conscious comprehension           
  of them separately 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 ScinLaeca wholly
withdrawn into his physical              body, constraining 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              all
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; impersonal energy
cannot              perish, no matter what forms it assumes. 
Combustion is Love.              287
"Line 2."         "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
complementals.  Thus, an hyperbola is a              simple idea,   h)        0*0*0*  but its construction exacts two curves. "Line 3."         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        
     Ipsissimus, that all things soever are equally illusion and  
           equally Absolute.  He is in Tiphereth, whose office is 
            Redemption, and he deplores the events which have
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.
"Line 4."         This refers to the phenomena which accompany his 
            Attainment.
"Line 5."         This means the recognition of the Angel as the
True Self of              his subconscious self, the hidden Life of
his physical life. "Line 6."         The Adept realises every
breath, every word of his Angel as              charged with
creative fire.  Tiphereth is the Sun, and the              Angel is
the spiritual Sun of the Soul of the Adept. "Line 7."         Here
is summed the entire process of bringing the             
conditioned Universe to knowledge of itself through the           
  formula of generation<<That is, Yod He, realizing Themselves,
Will and Understanding in the twins Vau He, Mind and body.>>;     
        a soul implants itself in sensehoodwinked body and reason 
           fettered mind, makes them aware of their Inmate, and
thus to              partake of its own consciousness of the Light.
"Line 8."         "Grace" has here its proper sense of
"Pleasantness".  {288}              The existence of the Angel is
the justification of the device              of creation.<<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.>> "Line 9."        
This line must be studied in the light of Liber LXV             
(Equinox XI. p. 65).

Section H.      This recapitulation demands the going forth
together of the              Adept and his Angel "to do their
pleasure on the Earth among              the living."

Section J.      The Beast 666 having devised the present 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 His Wisdom.                 Let I and F face   h)        0*0*0*  all;<<If we adopt the new orthography VIAOV (Book 4 Part III Chap.
V.) we must read "The Sun-6the Son" etc. for "all"; and elaborate
this interpretation here given in other ways, accordingly.  Thus O
(or F) will not be "The Fifteen by function" instead of "Five"
etc., and "in act free, firm, aspiring, ecstatic", rather than
"gentle" etc. as in the present text.>> yet ward their A from
attack.  The              Hermit to himself, the Fool to foes,
{289} The Hierophant to              friends, Nine by nature,
Naught by attainment, Five by              function.  In speech
swift, subtle and secret; in thought              creative,
unbiassed, unbounded; 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 all Cups, and thy Disk to all 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 SABAF, being by number Three score
and Ten,<<There is an alternative spelling TzBAF 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.>> 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
RaHoorKhuit.                 So then let the Adept set his sigil
upon all the words he              hath writ in the Book of the
Works of his Will.  {290}                 And let him then end all,
saying, Such are the Words!<<The consonants of LOGOS, "Word", add
(Hebrew values) to 93.  and GR:EpsilonPiEta, "Words", (whence
"Epic") has also that value: GR:EpsilonIotaDeltaEpsilon  GR:TauAlpha  GR:EpsilonPiEta 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.>>  For by this he maketh proclamation             
before all 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, perfect
in every              part thereof, once daily for one moon, then   h)        0*0*0*  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              continual ardour,
dismissing all but his sheer needs to eat              and
sleep.<<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.>>  For know that the true              Formula<<See Note
page following.>> whose virtue sufficed the              Beast in
this Attainment, was thus:

                               INVOKE OFTEN<<See Equinox I, VIII,
22.>>

                So may all men come 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
{291}

(Note to page 291)
   The Oracles of Zoroaster utter this:
   "And when, by often invoking, all the phantasms are vanished,
thou shalt see that Holy and Formless Fire, that Fire which darts
and flashes through all the Depths of the Universe; hear thou the
Voice of the Fire!    "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 fireflashing
Courser of Light, or also a Child, borne aloft on the shoulders of
the Celestial Steed, fiery, 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 meditation prolongeth itself,
thou shalt unite all 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 often," thou shalt see
        That formless Fire; when all the earth is shaken,
        The stars abide not, and the moon is gone,
        All 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!   h)         0*0*0*  Ԍ        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 twilightmoving 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
        Demons, dogfaced, that show no mortal sign
        Of Truth, but desecrate the Light Divine,
        Seducing from the sacred mysteries.
        But, after all 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       
 Snakewise 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 flamesandals.
                         Then, lift up thine hands!
        Centre thee in thine heart one scarlet thought
        Limpid with brilliance of the Light above!
        Drawn into naught
        All life, death, hatred, love:
        All self concentred in the sole desire 
        Hear thou the Voice of Fire!"



                           

 {293}





                              POINT

                               III


                   SCHOLION ON SECTIONS G & Gg.
   h)         0*0*0*  Ԍ   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 Starspate,
WillSymbol, or Soulsymbol, 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 phenomena of its own plane, so
that its privy consciousness may fulfil its proper functions of
protecting his scattered ideals from obsession.    But he should
have acquired, by previous practice, the faculty of detaching these
elements of his consciousness from their articulate centre, so that
they become (temporarily) independent responsible units, capable of
receiving communications from headquarters at will, but perfectly
able (1) 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 selfreliance, 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
interference 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 Soul, and his preoccupation with their affairs that
has prevented him from perceiving that Soul.  {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 soul
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 decide what must be
banished, what purified, what concentrated.  He can then
concentrate his will upon its one essential element, overcoming
its resistance  which is automatic, like a physiological reflex
 by destroying inhibitions through his egooverwhelming
enthusiasm.<<A high degree of initiation is required.  This means
that the process of analysis must have been carried out very
thoroughly.  The Adept must have become aware of his deepest
impulses, and understood their true significance.  The "resistance"
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 internal idea as it   h)        0*0*0*  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 "Instans 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 comes, it overwhelms all its critics; they are powerless
either to make or break a genius; it can only testify to the fact
that it has met its master.>>  The other half of the work needs no
such complex effort; for his Angel is simple and unperplexed, ready
at all times to respond to rightly ordered approach.  {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
transfigured.  Such an experience 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 realise
the rapture, and to express it to itself in one way or another. 
This involves the perfection of that part, its freedom from
prejudice and the limitations of rationality socalled.  For
instance: one could not receive the illumination as to the nature
of life which the doctrine of evolution should shed, if one is
passionately persuaded that humanity is essentially not animal, or
convinced that causality is repugnant 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.<<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 "fool's knot". 
Moreover, the very tendency responsible for the entanglement is one
of the necessary elements 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
negative of a photograph we shall not get a perfect positive.>> 
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
between 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<<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.>>.    Thus an artist, attuned to
appreciate plastic beauty is likely to {296} receive a visual
impression of his Angel in a physical form which is sublimely
quintessential of his ideal.  A musician may be rapt away by
majestic melodies such as he never hoped to hear.  A philosopher
may attain apprehension of tremendous truths, the solution of
problems that had baffled him all his life.    Conformably with
this doctrine, we read of illuminations experienced by simple   h)        0*0*0*  ԫminded 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 intolerance 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 all 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 incomplete selfcontrol. 
Silence is nobler.    In any case the Adept must be in communion
with his Angel, so that his Soul is suffused with sublimity,
whether intelligible or not in terms of intellect.  It is evident
that the stress of such spiritual possession must tend to overwhelm
the soul, especially at first.  It actually suffers from the excess
of its ecstasy, just as extreme love produces vertigo.  The soul
sinks and swoons.  Such weakness is fatal alike to its enjoyment
and its apprehension.  "Be strong! then canst thou bear more
rapture!" sayeth the Book of the Law.<<Liber Al vel Legis, II,
61-68, where the details of the proper technique are discussed.
{WEH Note extension:  The passage in quotations in this sentence
nowhere appears in "The Book of the Law".  Crowley is evidently
recapitulating several passages in a paraphrase.  AL II, 22 starts
this, and the verses cited in this note conclude it.}>>    The
Adept must therefore play the man, arousing himself to harden his
soul.    To this end, I, the Beast, have made trial and proof of
divers devices.  Of these the most potent is to set the body to
strive with {297} the soul.  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 have 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 perfection 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 "The Great Work accomplished"; and Aumgn
interpreted in Part III of Book 4<<The essence of this matter is
that the word AUM, which expresses the course of Breath (spiritual
life) from free utterance through controlled concentration to
Silence, is transmuted by the creation of the compound letter 
GR:MuGammaNu to replace M: that is, Silence is realized as
passing into continuous ecstatic vibration, of the nature of "Love"
under "Will" as shewn by  GR:MuGammaNu = 40 + 3 + 50 = 93 
GR:AlphaGammaAlphaPiEta,  GR:ThetaEpsilonLambdaEtaMuAlpha   h)        0*0*0*  etc., and the whole word has the value of 100, Perfection
Perfected, the Unity in completion, and equivalent to  GR:KappaRho
the conjunction of the essential male and female principles.>>; 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 all 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
comprehension, and of accurate transmission<<The "normal" intellect
is incapable of these functions; a superior faculty must have been
developed.  As Zoroaster says: "Extend the void mind of thy soul to
that Intelligible that thou mayst learn the Intelligible, because
it subsisteth beyond Mind.  Thou wilt not understand It as when
understanding some common thing.">> of the {298} transcendent Truth
of the Beloved to the heart that holds him.    The firm repetition
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
result", of expecting too much, of losing courage if his first
success is followed by a series of failures.    For success makes
success seem so incredible that one is apt to create an inhibition
fatal to subsequent attempts.  One fears to fail; 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 disgrace
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 enjoyment of the elements of
the fascination.    Just so one's first dazzled delight in a new
landscape turns, as one continues to gaze, to the appreciation 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 painting out mystical extravagances about
"ineffable love", "unimaginable bliss", "inexpressible infinities
of illimitable utterness".<<This corresponds to the emotional and
metaphysical fog which is characteristic of the emergence of
thought from homogeneity.  The clear and concise differentiation of
ideas marks the adult mind.>>  He usually loses his sense of
proportion, of humour, of reality, and of sound judgment.  His ego
is often inflated to the 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 newfound "truths of
illumination" for the entire body of truth, and insists that they
must be as valid an vital for all men as they happen to be for
himself.  {299}    It is wise to keep silence about those things
"unlawful to utter" which one may have 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 days by trumpeting his triumphs.  He must   h)        0*0*0*  give time a chance to redress his balance, sore shaken by the
impact of the Infinite.    As he becomes adjusted to intercourse
with his Angel, he will find his passionate ecstasy develop a
quality of peace and intelligibility which adds power, while it
informs and fortifies his mental and moral qualities instead of
obscuring and upsetting them.  He will by now have become able to
converse with his Angel, impossible as it once seemed; 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
precise.  It does not deal in ambiguities and abstractions.  It
possesses form, and confesses 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 "infinite series" and "Cantorian
continuity" is to schoolboy arithmetic.  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 continual conscious communion.  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.  Hence 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 {300} 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 Tipherethconsciousness alone is connected by paths with the
various parts of his mind.<<See the maps "Minutum Mundum" in the
Equinox 1, 2, & 3 and the general relations detailed in Liber 777,
of which the most important columns are reprinted in Appendix V.>> 
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
coherent mass if he is to make sure of hurling it from him with a
cleancut gesture.    I, The Beast 666, lift up my voice and swear
that I myself have 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 all that
I had and all 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.<<For the account of these matters see The Equinox, Vol. I,   h)        0*0*0*  "The Temple of Solomon the King", Liber 418, Liber Aleph, John St.
John, The Urn, and Book 4, Part IV.>> 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.

{301}












                          APPENDIX V

             A FEW OF THE PRINCIPAL CORRESPONDENCES

                         OF THE QABALAH.

                  REPRINTED WITH ADDITIONS FROM

                              777



                              {303}



                             TABLE I

    .===========.=========================.======================. 
   :     I     :           II            :        III           : 
   : KEY SCALE : HEBREW NAMES OF NUMBERS : ENGLISH OF COLUMN II : 
   :           :        & LETTERS        :                      : 
   :++: 
   :           :AlephYodNunfinal       :  Nothing.            : 
   :     0     :AlephYodNunfinal       :  No Limit.           : 
   :           :SamekhVauPehfinal      :                      : 
   :           :AlephYodNunfinal       :  Limitless L.V.X.    : 
   :           :SamekhVauPehfinal      :                      : 
   :           :AlephVauResh           :                      : 
   :     1     :KophTawResh            :  Crown.              : 
   :     2     :ChetKophMemHeh        :  Wisdom.             : 
   :     3     :BetYodNunHeh          :  Understanding.      : 
   :     4     :ChetSamekhDalet        :  Mercy.              : 
   :     5     :GemelBetVauReshHeh   :  Strength.           : 
   :     6     :TawPehAlephReshTaw   :  Beauty.             :    h)        0*0*0*     :     7     :NunTzaddiChet          :  Victory.            : 
   :     8     :HehVauDalet            :  Splendour.          : 
   :     9     :YodSamekhVauDalet     :  Foundation.         : 
   :    10     :MemLamedKophVauTaw   :  Kingdom.            : 
   : 11        :AlephLamedPehfinal     :  Ox.                 : 
   :    12     :BetYodTaw              :  House.              : 
   :    13     :GemelMemLamed          :  Camel.              : 
   :    14     :DaletLamedTaw          :  Door.               : 
   :       15  :HehHeh                  :  Window.             : 
   :       16  :VauVau                  :  Nail.               : 
   :       17  :ZainYodNunfinal        :  Sword.              : 
   :       18  :ChetYodTaw             :  Fence.              : 
   :       19  :TetYodTaw              :  Serpent.            : 
   :       20  :YodVauDalet            :  Hand.               : 
   :    21     :KophPehfinal            :  Palm.               : 
   :       22  :LamedMemDalet          :  Ox Goad.            : 
   : 23        :MemYodMemfinal         :  Water.              : 
   :       24  :NunVauNunfinal         :  Fish.               : 
   :       25  :SamekhMemKophfinal     :  Prop.               : 
   :       26  :AyinYodNunfinal        :  Eye.                : 
   :    27     :PehHeh                  :  Mouth.              : 
   :       28  :TzaddiDaletYod         :  Fishhook.          : 
   :       29  :QofVauPehfinal         :  Back of Head.       : 
   :    30     :ReshYodShin            :  Head.               : 
   : 31        :ShinYodNunfinal        :  Tooth.              : 
   :    32     :TawVau                  :  Tau (as Egyptian).  : 
   : 32 "bis"  :TawVau                  :                   : 
   : 31 "bis"  :ShinYodNunfinal        :                   : 
   :           :                         :                      : 
   :           :                         :                      : 
   :           :                         :                      : 
   :           :                         :                      : 
   :           :                         :                      : 
   :           :                         :                      :


                        {304 & 305}



                             TABLE I

.===========.=========================.===============================. :     I     :           VI            :              VII   
          : : KEY SCALE : THE HEAVENS OF ASSIAH   :     ENGLISH OF
COLUMN VI      : :++: :     1     :ReshAlephShinYodTaw  : 
Sphere of the Primum Mobile  : :           :HehGemelLamedGemel 
 :                               :             :   LamedYodMemfinal    :                               : :     2     :MemSamekhLamedVauTaw :  Sphere of the Zodiac         : :          
:                         :     Fixed Stars               : :    
3     :ShinBetTawAlephYod   :  Sphere of Saturn             :
:     4     :TzaddiDaletQof         :  Sphere of Jupiter           h)        0*0*0*     : :     5     :MemAlephDaletYod     :  Sphere of Mars      
        : :           :   Memfinal              :                 
             : :     6     :ShinMemShin            :  Sphere of
Sol                : :     7     :NunVauGemelHeh        : 
Sphere of Venus              : :     8     :KophVauKophBet     
  :  Sphere of Mercury            : :     9     :LamedBetNunHeh 
      :  Sphere of Luna               : :    10     :ChetLamedMemfinal      :  Sphere of the Elements       : :           :YodSamekhVauDalet    :                               : :          
:   VauTaw               :                               : : 11  
     :ReshVauChet            :  Air                          : : 
  12     : (Planets following      :  MERCURY                     
: :           : Sephiroth corresponding):                         
     : :    13     :                         :  Luna              
          : :    14     :                         :  Venus        
               : :       15  :TetLamedHeh            :  Aries 
Fire                  : :       16  :ShinVauResh            : 
Taurus Earth                 : :       17  :TawAlephVauMemYod 
 :  Gemini Air                   : :           :   Memfinal       
      :                               : :       18  :SamekhReshTetNunfinal :  Cancer Water                 : :       19  :AlephReshYodHeh       :  Leo Fire                     : :       20 
:BetTawVauLamedHeh    :  Virgo Earth                  : :    21 
   :                         :  Jupiter                      : :  
    22  :MemAlephZainNunYod  :  Libra Air                   
: :           :   Memfinal              :                         
     : : 23        :MemYodMemfinal         :  Water             
          : :       24  :AyinQofReshBet        :  Scorpio Water 
              : :       25  :QofShinTaw             : 
Sagittarius Fire             : :       26  :GemelDaletYod       
  :  Capricornus Earth            : :    27     :                 
       :  Mars                         : :       28  :DaletLamedYod          :  Aquarius Air                 : :       29  :DaletGemelYodMemfinal :  Pisces Water                 : :    30     : 
                       :  Sol                          : : 31     
  :AlephShin               :  Fire                         : :   
32     :                         :  Saturn                       :
: 32 "bis"  :AlephReshTzaddifinal   :  Earth                    
   : : 31 "bis"  :AlephTaw                :  Spirit              
        : :           :                         :                 
             : :           :                         :            
                  : :           :                         :       
                       : :           :                         :  
                            :


                            {306 & 307}




                             TABLE I

.=========.================.===================.=================   h)         0*0*0*  ԑ======. :         :      IX        :        XI         :        
XII           : :         :   THE SWORD    :     ELEMENTS      :  
                    : :         :      AND       :(WITH THEIR PLANE :   THE TREE OF LIFE    : :         :   THE SERPENT  :   TARY
RULERS)    :                       : :         :                :Do
not confuse with:                       : :         :             
  :rulers of Zodiac.  :                       : :+++: :    0   
:................:...................:.......................: :  
 1    : The Flaming    :   Root of Air     :1st Plane Middle
Pillar: :    2    : Sword follows  :    "   "  Fire    :2nd   "  
Right    "   : :    3    : the downward   :    "   "  Water   :2nd 
 "   Left     "   : :    4    : course of the  :    "   "  Water  
:3rd   "   Right    "   : :    5    : Sephiroth, and :    "   " 
Fire    :3rd   "   Left     "   : :    6    : is compared    :   
"   "  Air     :4th   "   Middle   "   : :    7    : to the Light 
:    "   "  Fire    :5th   "   Right    "   : :    8    : ning
Flash.    :    "   "  Water   :5th   "   Left     "   : :    9   
: Its hilt is    :    "   "  Air     :6th   "   Middle   "   : :  
10    : in Kether and  :    "   "  Earth   :7th   "     "      "  
: :         : its point in   :                   :                
      : :         : Malkuth.       :                   :          
            : :         :                :                   :    
                  : :11       :The Serpent of  : Hot and Moist Air
:Path joins 1-2         : :   12    :Wisdom follows 
:...................:  "    "   1-3         : :   13    :the course
of   :...................:  "    "   1-6         : :   14    :the
paths or    :...................:  "    "   2-3         : :      15
:letters upward, : Sun Fire Jupiter  :  "    "   2-6         : :  
   16 :its head being  : Venus Earth Moon  :  "    "   2-4        
: :      17 :thus in Aleph,  : Saturn Air Mercury:  "    "   3-6  
      : :      18 :its tail in Taw.: Mars Water        :  "    "  
3-5         : :      19 :Aleph, Mem, &   : Sun Fire Jupiter  :  " 
  "   4-5         : :         :Shin are        :                  
:                       : :      20 :the Mother      : Venus Earth
Moon  :  "    "   4-6         : :   21    :letters, re   
:...................:  "    "   4-7         : :      22 :ferring to
the  : Saturn Air Mercury:  "    "   5-6         : :23      
:Elements; Bet,  : Cold & Moist Water:  "    "   5-8         : :  
   24 :Gemel, Dalet,   : Mars Water        :  "    "   6-7        
: :         :Koph, Peh, Resh :                   :                
      : :      25 :and Taw, the    : Sun Fire Jupiter  :  "    "  
6-9         : :      26 :Double letters, : Venus Earth Moon  :  " 
  "   6-8         : :   27    :to the Planets;
:...................:  "    "   7-8         : :      28 :the rest, 
     : Saturn Air Mercury:  "    "   7-9         : :      29
:Single letters, : Mars Water        :  "    "   7-10        : :  
30    :to the Zodiac.  :...................:  "    "   8-9        
: :31       :                : Hot and Dry Fire  :  "    "   8-10 
      : :   32    :................:...................:  "    "  
9-10        : :32 "bis" :                : Cold and Dry
Earth:.......................: :31 "bis"
:................:...................:.......................: :  
      :                :                   :                         h)        0*0*0*  : {WEH NOTE: Row 29 has been corrected, original had a typo of Mars
Fire}

                                 {308}




                             TABLE I

.=========.====================================.=======================. :         :              XIV                   :         XV 
          : :         :       GENERAL ATTRIBUTION          :    THE
KING SCALE     : :         :           OF TAROT                 : 
    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  
      :Yellow                 : :         :              
Princesses           :                       : :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 :Temperance                          :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 or Last Judgment       :Glowing orange scarlet : :       
 :    (Wands) Kings or Knights        :                       : : 
 32    :The Universe                        :Indigo                  h)        0*0*0*   : :32 "bis" :Empresses (Coins)                   :Citrine, olive,
russet : :         :                                    :  and
black(1)         : :31 "bis" :All 22 trumps                      
:White merging into grey: :: :  (1) The Pure Earth known to the
Ancient Egyptians, during that      : : Equinox of 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, Amoun,
Nuith.   :AUM.                          : :    1    :Ptah, Asar un
Nefer, Hadith. :Parabrahm (or any other whom  : :         :       
                     :  one wishes to please).      : :    2   
:Amoun, Thoth, Nuith (Zodiac).:Shiva, Vishnu (as Buddha ava : :  
      :                             : tara).Akasa(as
matter).Lingam: :    3    :Maut, Isis, Nephthys.        :Bhavani
(all forms of Sakti), : :         :                             : 
Prana (as Force), Yoni.     : :    4    :Amoun, Isis.             
   :Indra, Brahma.                : :    5    :Horus, Nephthys.   
         :Vishnu, VarrunaAvatar.       : :    6    :Asar, Ra.    
               :VishnuHariKrishnaRama.     : :    7    :Hathoor. 
                   :Bhavani (all forms of Sakti). : :         :   
                         :  Prana (as Force), Yoni.     : :    8  
 :Anubis.                      :Hanuman.                      : : 
  9    :Shu.                         :Ganesha Vishnu (Kurm Avatar).
: :   10    :Seb. Lower (i.e. unwedded),  :Lakshmi, etc.
(Kundalini)     : :         :  Isis and Nephthys.         :       
                      : :11       :Nu.                         
:The Maruts (Vayu).            : :   12    :Thoth and Cynocephalus. 
    :Hanuman, Vishnu (as Parasa   : :         :                  
          :  Rama).                      : :   13    :Chomse.     
                :Chandra (as Moon).            : :   14   
:Hathoor.                     :Lalita(sexual aspect of Sakti): :  
   15 :Men Thu.                     :Shiva.                       
: :      16 :Asar Ameshet Apis.           :Shiva (Sacred Bull).   
      : :      17 :Various twin dieties, Rehkt  :Various twin and
hybrid       : :         :  Merti, etc.                :  Deities. 
                  : :      18 :Kephra.                     
:..............................: :      19 :RaHoorKhuit, Pasht,
Sekhet,:Vishnu (NaraSingh Avatar).   : :         :  Mau, Sekhmet. 
            :                              : :      20 :Isis (as
Virgin).            :The Gopi Girls, the Lord of   : :         :     h)        0*0*0*                            :  Yoga.                       : :   21 
  :AmounRa.                    :Brahma, Indra.                : : 
    22 :Ma.                          :Yama.                       
 : :23       :Tum Athph Auramoth (as Water):Soma (apas).          
       : :         :  Asar (as Hanged Man),      :                
             : :         :  Hekar, Isis.               :          
                   : :      24 :Merti goddesses, Typhon,    
:Kundalini.                    : :         :  Apep, Khephra.      
      :                              : :      25
:.............................:Vishnu (HorseAvatar).        : :  
   26 :Khem (Set).                  :Lingam, Yoni.                
: :   27    :Horus.                      
:..............................: :      28 :Ahephi, Aroueris.     
      :..............................: :      29 :Khephra (as
Scarab in Tarot  :Vishnu (Matsya Avatar).       : :         : 
Trump).                    :                              : :   30 
  :Ra and many others.          :Surya (as Sun).               :
:31       :Thoumaeshneith, Mau, Ka   :Agni (Tejas) Yama, (as God
of : :         :  beshunt, Horus, Tarpesheth.:  last Judgment).   
         : :   32    :Sebek, Mako.                 :Brahama.      
               : :32 "bis" :Satem, Ahapshi, Nephthys,   
:(Prithivi).                   : :         :  Ameshet.            
      :                              : :31 "bis" :Asar.           
            :(Akasa).                      : :         :          
                  :                              :

                           {310 & 311}




                             TABLE I

.=========.=============================.==============================. :         :          XXXIV              :             XXXV 
           : :KEY SCALE:     SOME GREEK GODS         :       SOME
ROMAN GODS        : :++: :    0   
:Pan..........................:..............................: :  
 1    :Zeus, Iacchus                :Jupiter                      
: :    2    :Athena, Uranus               :Janus                  
      : :    3    :Cybele, Demeter, Rhea, Here  :Juno, Cybele,
Saturn, Hecate  : :    4    :Poseidon                     :Jupiter 
                     : :    5    :Ares, Hades                 
:Mars                          : :    6    :Iacchus, Apollo, Adonis 
    :Apollo                        : :    7    :Aphrodite, Nike   
          :Venus                         : :    8    :Hermes      
                :Mercury                       : :    9    :Zeus
(as Air), Diana of      :Diana (as Moon)               : :        
:  Ephesus (as phallic stone) :                              : :  
10    :Persephone (Adonis), Psyche  :Ceres                        
: :11       :Zeus                         :Jupiter                
      : :   12    :Hermes                       :Mercury          
            : :   13    :Artemis, Hecate              :Diana         h)        0*0*0*                    : :   14    :Aphrodite                    :Venus 
                       : :      15 :Athena                      
:Mars, Minerva                 : :      16 :(Here)                
      :Venus                         : :      17 :Castor & Pollux,
Apollo the  :Casto & 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
(Pluto)               : :      22 :Themis, Minos, AEacus, and  
:Vulcan                        : :         :  Rhadamanthus        
      :                              : :23       :Poseidon        
            :Neptune                       : :      24 :Ares      
                  :Mars                          : :      25
:Apollo, Artemis (hunters)    :Diana (as Archer)             : :  
   26 :Pan, Priapus (Erect Hermes   :Pan, Vesta, Bacchus, Priapus 
: :         :  and Bacchus)               :                       
      : :   27    :Ares                         :Mars             
            : :      28 :(Athena), Ganymede           :Juno       
                  : :      29 :Poseidon                    
:Neptune                       : :   30    :Helios, Apollo        
      :Apollo                        : :31       :Hades           
            :Vulcan, Pluto                 : :   32    :(Athena)  
                  :Saturn                        : :32 "bis"
:(Demeter)                    :Ceres                         : :31
"bis" :Iacchus                      :(Liber)                      
: :         :                             :                       
      :

                                {312}




                             TABLE I

.=========.=============================.==============================. :         :         XXXVIII             :            XXXIX 
           : :KEY SCALE:    ANIMALS, REAL AND        :      PLANTS,
REAL AND        : :         :        IMAGINARY            :       
 IMAGINARY            : :++: :    0   
:.............................:..............................: :  
 1    :God.                         :Almond in flower.            
: :    2    :Man.                         :Amaranth.              
      : :    3    :Woman.                       :Cypress, Opium
Poppy.         : :    4    :Unicorn.                     :Olive,
Shamrock.              : :    5    :Basilisk.                   
:Oak, Nux Vomica, Nettle.      : :    6    :Phoenix, Lion, Child. 
      :Acacia, Bay, Laurel, Vine.    : :    7    :Lynx.           
            :Rose.                         : :    8   
:Hermaphrodite, Jackal, Twin  :Moly, Anhalonium Lewinii.     : :     h)        0*0*0*        :  Serpents.                  :                             
: :    9    :Elephant.                    :(Banyan) Mandrake,
Damiana,   : :         :                             :  Yohimba.  
                 : :   10    :Sphinx.                      :Willow,
Lily, Ivy.            : :11       :Eagle or Man (Cherub of
Air).:Aspen.                        : :   12    :Swallow, Ibis,
Ape, Twin     :Vervain, Herb Mercury,        : :         : 
Serpents.                  :  Marjolane, Palm.            : :   13 
  :Dog.                         :Almond, Mugwort, Hazel,       : : 
       :                             :  (as Moon).  Moonworth,    
 : :         :                             :  Ranunculus.         
       : :   14    :Sparrow, Dove, Swan.         :Myrtle, Rose,
Clover.         : :      15 :Ram, Owl.                    :Tiger
Lily, Geranium.         : :      16 :Bull (Cherub of Earth).     
:Mallow.                       : :      17 :Magpie, Hybrids.      
      :Hybrids, Orchids.             : :      18 :Crab, Turtle,
Sphinx.        :Lotus.                        : :      19 :Lion
(Cherub of Fire).       :Sunflower.                    : :      20
:Virgin, Anchorite, any       :Snowdrop, Lily, Narcissus.    : :  
      :  solitary person or animal. :                             
: :   21    :Eagle.                       :Hyssop, Oak, Poplar,
Fig.     : :      22 :Elephant.                    :Aloe.         
               : :23       :Eaglesnakescorpion         :Lotus,
all Water Plants.      : :         :  (Cherub of Water).         : 
                            : :      24 :Scorpion, Beetle, Lobster
or :Cactus.                       : :         :  Crayfish, Wolf.  
         :                              : :      25 :Centaur,
Horse, Hyppogriff,  :Rush.                         : :         : 
Dog.                       :                              : :     
26 :Goat, Ass.                   :Indian Hemp, Orchis Root,     :
:         :                             :  Thistle.               
    : :   27    :Horse, Bear, Wolf.           :Absinthe, Rue.     
          : :      28 :Man or Eagle (Cherub of Air).:(Olive)
Cocoanut.             : :         :  Peacock.                   : 
                            : :      29 :Fish, Dolphin, Crayfish, 
   :Unicellular Organisms, Opium. : :         :  Beetle.          
         :                              : :   30    :Lion,
Sparrowhawk.           :Sunflower, Laurel, Heliotrope.: :31      
:Lion (Cherub of Fire).       :Red Poppy, Hibiscus, Nettle.  : :  
32    :Crocodile.                   :Ash, Cypress, Hellebore, Yew,
: :         :                             :  Nightshade.          
      : :32 bis   :Bull (Cherub of Earth).      :Oak, Ivy.        
            : :31 bis   :Sphinx (if Sworded and       :Almond in
flower.             : :         :  Crowned).                  :   
                          : :         :                           
 :                              : {WEH NOTE: lines 11, 16, 28 & 32
bis corrected as to element; original had typos of Fire, Air, Fire
and Water respectively.}                            {313 & 314}




                             TABLE I
   h)         0*0*0*  Ԍ.=========.=============================.================================. :         :            XL               :             XLI 
              : :KEY SCALE:     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         : :         :               
             : Concealment.                   : :    4   
:Amethyst, Sapphire.          :The Wand, 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 & Triangle 
.: :11       :Topaz, Chalcedony.           :The Dagger or Fan.    
         : :   12    :Opal, Agate.                 :The Wand or
Caducesus.          : :   13    :Moonstone, Pearl, Crystal.   :Bow
and Arrow.                  : :   14    :Emerald, Turquoise.      
   :The Girdle.                     : :      15 :Ruby.            
           :The Horns, Energy, the Burin.   : :      16 :Topaz.   
                   :The Labour of Preparation.      : :      17
:Alexandrite, Tourmaline,     :The Tripod.                     : : 
       :  Iceland Spar.              :                            
   : :      18 :Amber.                       :The Furnace.        
           : :      19 :Cat's Eye.                   :The
Discipline (Preliminary).   : :      20 :Peridot.                 
   :The Lamp and Wand (Virile       : :         :                 
           : Force reserved), the Bread.    : :   21    :Amethyst,
Lapis Lazuli.      :The Sceptre.                    : :      22
:Emerald.                     :The Cross of Equilibrium.       :
:23       :Beryl 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 Fire.: :   32    :Onyx.                    
   :The Sickle.                     : :32 "bis" :Salt.               h)        0*0*0*             :The Pantacle, the Salt.         : :31 "bis"
:.............................:................................: : 
       :                             :                            
   :

                           {315 & 316}


                             TABLE I
.=========.===================.==========.==============================. :         :       XLII        :   LIII   :            
XLIX             : :KEY SCALE:     PERFUMES      :THE GREEK :   
LINEAL FIGURES OF THE     : :         :                   :ALPHABET 
:    PLANETS AND GEOMANCY      : :+++: :    0   
:...................:          :The Circle.                   : : 
  1    :Ambergris.         :          :The Point.                 
  : :    2    :Musk               : (sigma)  :The Line, also the
Cross.     : :    3    :Myrrh, Civet       :          :The Plane,
also the Diamond,  : :         :                   :          :
Oval, Circle and other Yoni  : :         :                   :    
     : Symbols.                     : :    4    :Cedar            
 : (iota)   :The Solid Figure.             : :    5    :Tobacco   
        : (phi)    :The Tessaract.                : :    6   
:Olibanum           : omega    :  Sephirotic Geomantic Fi    : : 
  7    :Benzoin, Rose,     : epsilon  :  gures follow the Planets. 
 : :         :  Red Sandal       :          :  Caput and Cauda
Draconis    : :    8    :Storax             :          :  are the
Nodes of the Moon,  : :    9    :Jasmine, Jinseng,  : chi      : 
nearly = Herschel and       : :         :  all Odoriferous  :     
    :  Neptune respectively.       : :         :  Roots           
:          :  They belong to Malkuth.     : :   10    :Dittany of
Crete   : Sampi    :                              : :11      
:Galbanum           : alpha    :Those of Airy Triplicity.     : : 
 12    :Mastic, White      : beta     :Octagram.                  
  : :         :  Sandal, Mace,    :          :                    
         : :         :  Storax, all Fu  :          :             
                : :         :  gitive Odours.   :          :      
                       : :   13    :Menstrual Blood,   : gamma   
:Enneagram.                    : :         :  Camphor, Aloes,  :  
       :                              : :         :  all Sweet    
   :          :                              : :         : 
Virginal Odours. :          :                              : :   14 
  :Sandalwood, Myrtle : delta    :Heptagram.                    :
:         :  all Soft Volup  :          :                        
     : :         :  tuous Odours.    :          :                 
            : :      15 :Dragon's Blood.    : epsilon  :Puer.     
                   : :      16 :Storax.            : digamma 
:Amissio.                      : :      17 :Wormwood.          :
zeta     :Albus.                        : :      18 :Onycha.      
     : eta      :Populus and Via.              : :      19
:Olibanum.          : theta    :Fortuna Major & Fortuna Minor.: : 
    20 :White Sandal,      : iota     :Conjunctio.                
  : :         :  Narcissus.       :          :                       h)        0*0*0*           : :   21    :Saffron, all       : kappa    :Square and
Rhombus.           : :         :  Generous Odours. :          :   
                          : :      22 :Galbanum.          : lambda 
 :Puella.                       : :23       :Onycha, Myrrh.     :
mu       :Those of Watery Triplicity.   : :      24 :Siamese
Benzoin,   : nu       :Rubeus.                       : :         : 
Opoponax.        :          :                              : :    
 25 :Lignaloes.        :xi (sigma):Acquisitio.                  
: :      26 :Musk, Civet (also  : omicron  :Carcer.               
       : :         :Saturnian perfumes):          :               
              : :   27    :Pepper, Dragon's   : pi      
:Pentagram.                    : :         :  Blood, all Hot   :  
       :                              : :         :  Pungent
Odours.  :          :                              : :      28
:Galbanum.          : psi      :Tristitia.                    : : 
    29 :Ambergris.         : koppa    :Laetitia.                  
  : :   30    :Olibanum, Cinamon, : rho      :Hexagram.           
         : :         :all Glorious Odours:          :             
                : :31       :Olibanum, all      : sampi    :Those
of Firey Triplicity.    : :         :  Fiery Odours.    :         
:                              : :   32    :Assafoetida,       :
tau      :Triangle.                     : :         : Scammony,
Indigo, :          :                              : :         :
Sulphur, all Evil :          :                              : :   
     : Odours.           :          :                             
: :32 bis   :Storax, all Dull   : upsilon  :Those of Earthy
Triplicity.   : :         :  Heavy Odours.    :          :        
                     : {WEH NOTE: on line 9, Chi was omitted; lines
21 & 32 bis, Chi and Tau there by error.  These have been restored
from Liber 777}    {317 & 318}


                             TABLE II

.=========.==========.===============.====================.============. :         :   LIV    :     LV        :        LXIII      
:    LXIV    : :KEY SCALE:   THE    :THE ELEMENTS   :             
      :SECRET NAMES: :         :LETTERS OF:    AND        :  THE
FOUR WORLDS   : OF THE FOUR: :         : THE NAME :   SENSES     
:                    :   WORLDS   : :++++: :   11    : Vau      :
Air, Smell.   :Yetzirah, Formative :MemHeh  Mah: :         :     
    :               :  World.            :            : :   23   
: Heh      : Water, Taste. :Briah, Creative     :SamekhGemel: :  
      :          :               :  World.            :        
Seg: :   31    : Yod      : Fire, Sight.  :Atziluth,
Archetypal:AyinBet  Ob: :         :          :               : 
World.            :            : :32 "bis" : Heh      : Earth,
Touch. :Assiah, Material    :BetNunfinal: :         :          : 
             :  World.            :         Ben: :31 "bis" : Shin 
   : Spirit,       :....................:............: :         : 
        :    Hearing.   :                    :            : :     
   :          :               :                    :            :
:=========+========.=.========.======.====.===============.===.==   h)        0*0*0*  ԑ======: :         : LXVIII :  LXIX    :    LXX    :      LXXV     
   : LXXVI  : :         :THE PART:   THE    :ATTRIBUTION:THE FIVE
ELEMENTS  :THE FIVE: :         :  OF    :ALCHEMICAL:    OF     :  
 (TATWAS)       :SKANDHAS: :         :THE SOUL: ELEMENTS :
PENTAGRAM :                   :        : :+++++: :   11    :HB:RVCh
: Mercury  :Left Upper :Vayu  The Blue    :Sankhara: :        
:Ruach   :          :  Point.   :  Circle.          :        : :  
23    :HB:NShMH: Salt     :Right Upper:Aupas  The Silver :Vedana.
: :         :Neshamah:          :  Point.   :  Crescent         : 
      : :   31    :HB:ChYH : Sulphur  :Right Lower:Agni or Tejas  
  :San~~n~~a.  : :         :Chiah   :          :  Point.   :  The
Red Triangle.:        : :32 "bis" :HB:NPSh : Salt     :Left Lower
:Prithivi  The     :Rupa    : :         :Nephesh :          : 
Point.   :  Yellow Square.   :        : :31 "bis" :H:YChYDH:      
   :Topmost    :Akasa  The Black  :Vin~~nanam: :        
:Iechidah:          :  Point.   :  Egg.             :        : :.....: :                                                               
      : :                          TABLE III                      
            :
:=========.===================.=============.==========================: :         :       LXXVII      :    LXXXI    :        
LXXXIII          : :         :    THE PLANETS    :             :  
THE ATTRIBUTION OF     : :         : AND THEIR NUMBERS :    METALS 
 :     THE HEXAGRAM         : :+++: :   12    : Mercury    8     
: Mercury.    : Left Lower Point.        : :   13    : Moon      
9      : Silver.     : Bottom Point.            : :   14    : Venus 
    7      : Copper.     : Right Lower Point.       : :   21    :
Jupiter    4      : Tin.        : Right Upper Point.       : :   27 
  : Mars       5      : Iron.       : Left Upper Point.        : : 
 30    : Sun        6      : Gold.       : Centre Point.          
 : :   31    : Saturn     3      : Lead.       : Top Point.       
       :

                                {319}



                             TABLE IV

.=========.======.=======.=================.=========.===================. :         :XCVII : CXVII :     CXVIII      :  CXXIV  :  
  CXXXIII       : :KEY SCALE:PARTS :  THE  : THE CHAKKRAS OR :  
THE   :   TITLES AND      : :         :  OF  :  SOUL :    CENTRES
OF   :HEAVENLY : ATTRIBUTIONS OF   : :         : THE  :(HINDU):   
  PRANA      :HEXAGRAM :  THE WAND SUIT    : :         : SOUL :   
   :    (HINDUISM)   :         :     (CLUBS)       : :+++++: :   
0   
:......:.......:.................:.........:...................: : 
  1    :YChYDH:Atma   :Sahasrara (above : Jupiter :The Root of the 
  : :         :      :       :  Head).         :         : Powers   h)        0*0*0*  of Fire.   : :    2    :ChYH  :Buddhi :Ajna (Pineal     : Mercury
:Mars in Aries      : :         :      :       :  Gland).        : 
       :  Dominion.        : :    3    :NShMH :Higher :Visuddhi   
     : Moon    :Sun in Aries Esta : :         :      : Manas : 
(Larynx).      :[Saturn  : blished Strength. : :         :      : 
     :                 : Daath]  :                   : :        . 
    .      .                :         :                   : :   
4    :      :.......:.................: Venus   :Venus in Aries   
 : :         :      :       :                 :         :  
Perfected Work. : :    5    :      :Lower :Anahata (Heart)  : Mars 
  :Saturn in Leo      : :         :      :       :                
:         :   Strife.         : :         :      : Manas :        
        :         :                   : :    6    :     
:.......:.................:    Sun    :Jupiter in Leo   : :       
 :      :       :                 :         :   Victory.        :
:         :      :       .                :         :            
      : :    7    :RVCh :Kama   :Manipura (Solar  :         :Mars
in Leo Valour.: :         :      :       :  Plexus).       :      
  :                   : :    8    :      :Prana  :Svadistthana    
:         :Mercury in Sagit  : :         :      :       :        
        :         :  tarius Swiftness.: :         :      :       : 
(Navel).       :         :                   : :    9    :     
:Linga  .               .         :Moon in Sagittarius: :       
.      .Sharira:                 :         :   Great Strength. :
:         :      :      :Muladhara (Lingam:         :            
      : :   10    :NPSh  :Sthula :  and Anus).     :        
:Saturn in Sagit   : :         :      :       :                 : 
       : tarius Oppression.: :         :      :Sharira:           
     :         :                   : :         :      :       .  
            .         :                   : :...: :            
      XCVIII  English of Col. XCVII                     : :    
  The Self........... 1    The Intellect. 4, 5, 6, 7, 8, 9.       
: :       The Life Force..... 2    The Animal soul which          
        : :       The Intuition...... 3      perceives and feels..
10              :

                                {320}



                             TABLE IV

.=========.====================.===================.===================. :         :       CXXXIV       :      CXXXV        :    
CXXXVI        : :KEY SCALE:     TITLES AND     :    TITLES AND    
:   TITLES AND      : :         :ATTRIBUTIONS OF THE : 
ATTRIBUTIONS OF  : ATTRIBUTIONS OF   : :         :CUP OR CHALICE
SUIT :  THE SWORD SUIT   :THE COIN, DISC OR  : :         :     
(HEARTS)      :     (SPADES)      :  PANTACLE SUIT    : :        
:                    :                   :    (DIAMONDS)     : :+++: :    0   
:......................:.....................:...................   h)        0*0*0*  ԑ..: :    1    :The Root of the       :The Root of the      :The
Root of the      : :         :  Powers of Water.    :  Powers of
Air.     :  Powers of Earth.   : :         :                     
:                     :                     : :    2    :Venus in
Cancer Love. :Moon in Libra        :Jupiter in Capricorn : :      
  :                      :  The Lord of        :  The Lord of     
  : :         :                      :  Peace restored.    : 
Harmonious Change  : :         :                      :           
         :                     : :    3    :Mercury in Cancer    
:Saturn in Libra      :Mars in Capricorn    : :         : 
Abundance.          :   Sorrow.           :  Material Works.    :
:         :                      :                     :          
          : :    4    :Moon in Cancer        :Jupiter in Libra    
:Sun in Capricorn     : :         :  Blended Pleasure.   :  Rest
from Strife.  :  Earthly Power.     : :         :                 
    :                     :                     : :    5    :Mars
in Scorpio       :Venus in Aquarius    :Mercury in Taurus    : :  
      :  Loss in Pleasure.   :   Defeat.           :   Material
Trouble. : :         :                      :                    
:                     : :    6    :Sun in Scorpio        :Mercury
in Aquarius  :Moon in Taurus       : :         :  Pleasure.       
   :  Earned Success.    :   Material Success. : :         :      
               :                     :                     : :   
7    :Venus in Scorpio      :Moon in Aquarius     :Saturn in Taurus 
   : :         :  Illusionary Success.:  Unstable Effort.   :
Success Unfulfilled.: :         :                      :          
          :                     : :    8    :Saturn in Pisces     
:Jupiter in Gemini    :Sun in Virgo         : :         : 
Abandoned Success.  :  Shortened Force.   :  Prudence.          :
:         :                      :                     :          
          : :    9    :Jupiter in Pisces     :Mars in Gemini      
:Venus in Virgo       : :         :  Material Happiness. :  Despair
& Cruelty. :  Material Gain.     : :         :                    
 :                     :                     : :   10    :Mars in
Pisces        :Sun in Gemini        :Mercury in Virgo     : :     
   :  Perfected Success.  :  Ruin.              :  Wealth.        
   : :         :                      :                     :     
               : :         :                      :               
     :                     : {WEH NOTE: Two typos have been
corrected in column CXXXIV by Liber 777: 4, Moon in place of Sun
and 6, Sun in place of Moon.}                                 {321}



                             TABLE V

.=========.====================.===================.===================. :         :      CXXXVII       :     CXXXVIII      :    
CXXXIX        : :KEY SCALE:    SIGNS OF THE    : PLANETS RULING IN
: PLANETS EXALTED IN: :         :      ZODIAC        :  COLUMN
CCXXXVII  :   COLUMN CXXXVII  : :+++: :         :                 
  :                   :                   : :   15    :    Aries  
        :     Mars          :  P. M. (Sun)      : :         :        h)        0*0*0*                :                   :                   : :   16   
:    Taurus          :     Venus         :  Uranus (Moon)    : :  
      :                    :                   :                  
: :   17    :    Gemini          :     Mercury       :  Neptune   
      : :         :                    :                   :      
            : :   18    :    Cancer          :     Moon          : 
P. M. (Jupiter)  : :         :                    :               
   :                   : :   19    :    Leo             :     Sun 
         :  Uranus           : :         :                    :   
               :                   : :   20    :    Virgo         
 :     Mercury       :  Neptune (Mercury): :         :            
       :                   :                   : :   22    :   
Libra           :     Venus         :  P. M. (Saturn)   : :       
 :                    :                   :                   : : 
 24    :    Scorpio         :     Mars          :  Uranus         
 : :         :                    :                   :           
       : :   25    :    Sagittarius     :     Jupiter       : 
Neptune          : :         :                    :               
   :                   : :   26    :    Capricorn       :    
Saturn        :  P. M. (Mars)     : :         :                   
:                   :                   : :   28    :    Aquarius 
      :     Saturn        :  Uranus           : :         :       
            :                   :                   : :   29    : 
  Pisces          :     Jupiter       :  Neptune (Venus)  : :     
   :                    :                   :                   :
:         :                    :                   :              
    : {WEH NOTE: Liber 777 gives different entries for column
CXXXIX, and these have been added in parenthesis without deletion
of original.}                                 {322}



                             TABLE I

.=========.=======.=============.=========.============.========.
:         : CLXXV :             :  CLXXVI :  CLXXVII   : CLXXIX :
:KEY SCALE:HEBREW :   ENGLISH   :NUMERICAL: YETZIRATIC :NUMBERS :
:         :LETTERS:  VALUES OF  :  VALUE  :ATTRIBUTION :PRINTED :
:         :       :   HEBREW    :OF COLUMN: OF COLUMN  :ON TAROT:
:         :       :   LETTERS   :  CLXXV  :   CLXXV    :        :
:+++++:
:11       :Aleph  :A Aleph      :    1    : Air        :   0    :
:   12    :Bet    :B Beth       :    2    : Mercury    :   1    :
:   13    :Gemel  :G Gimel      :    3    : Moon       :   2    :
:   14    :Dalet  :D Daleth     :    4    : Venus      :   3    :
:      15 :Heh    :H He         :    5    : Aries      :   4    :
:      16 :Vau    :V or W Vau   :    6    : Taurus     :   5    :
:      17 :Zain   :Z Zain       :    7    : Gemini     :   6    :
:      18 :Chet   :Ch Cheth     :    8    : Cancer     :   7    :
:      19 :Tet    :T Teth       :    9    : Leo        :  11    :
:      20 :Yod    :Y Yod        :   10    : Virgo      :   9    :
:   21    :Koph,Kf:K Kaph       : 20, 500 : Jupiter    :  10    :
:      22 :Lamed  :L Lamed      :   30    : Libra      :   8    :
:23       :Mem,Mf:M Mem        : 40, 600 : Water      :  12    :   h)        0*0*0*  :      24 :Nun,Nf:N Nun        : 50, 700 : Scorpio    :  13    :
:      25 :Samekh :S Samekh     :   60    : Sagittarius:  14    :
:      26 :Ayin   :O Ayin       :   70    : Capricorn  :  15    :
:   27    :Peh,Pf:P Pe         : 80, 800 : Mars       :  16    :
:      28 :Tzaddi,:Tz Tzaddi    : 90, 900 : Aquarius   :  17    :
:         : Tzf  :             :         :            :        :
:      29 :Qof    :(K soft) Qoph:  100    : Pisces     :  18    :
:   30    :Resh   :R Resh       :  200    : Sun        :  19    :
:31       :Shin   :Sh Shin      :  300    : Fire       :  20    :
:   32    :Taw    :(T soft) Tau :  400    : Saturn     :  21    :
:32 "bis" :Taw    :.............:  400    : Earth      :      :
:31 "bis" :Shin   :.............:  300    : Spirit     :      :
:.....:
:              NOTE.  "Ch" like "ch" in "loch".                   
 : :                                                              
: {WEH NOTE: The English value in row 27 has been corrected,
original had O.}                                 -323



                             TABLE I

.=========.=========================================================. :         :                    CLXXX                         
      : :KEY SCALE:                                               
         : :         :           TITLES OF TAROT TRUMPS           
            : :+: :11       :The Spirit of  'GR:Alphaiotathetaetarho              : :   12    :The Magus of Power.             
                        : :   13    :The Priestess of the Silver
Star.                        : :   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    : :         :    Gate of Death.                
                      : :       25:The Daughter of the Reconcilers,
the Bringerforth 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.                                              : :         h)        0*0*0*  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 Primal Fire.                         
 : :    32   :The Great One of the Night of Time.                 
    : :31 "bis"
:.........................................................: :32
"bis" :.........................................................:
:         :                                                       
 :


                               {324}







                             APPENDIX VI

                       A FEW PRINCIPAL RITUALS

                         Grimorium Sanctissimum.

   Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus
supremis O.T.O.  Grimorium Quod Baphomet X Degree M... suo fecit. 
     De Templo.
1.  Oriente ............... Altare
2.  Occidente ............. Tabula dei invocandi
3.  Septentrione .......... Sacerdos
4.  Meridione ............. Ignis cum thuribulo,  GR:chi. GR:tau.
GR:lambda. 5.  Centro ................ Lapis quadratus cum
         Imagine Dei
         Maximi Igentis Nefandi Ineffabilis Sanctissimi
         et cum ferro, tintinnabulo, oleo.
         Virgo.  Stet imago juxta librum GR:ThetaEpsilonLambdaEtaMuAlpha.

                       De ceremonio Principii.

Fiat ut in Libro DCLXXI dicitur, sed antea virgo lavata sit cum
verbis "Asperge me..."  GR:chi. GR:tau. GR:lambda., et habilimenta
ponat cum verbis "Per sanctum Mysterium,"  GR:chi. GR:tau.
GR:lambda. Ita Pyramis fiat.  Tunc virgo lavabit sacerdotem et
vestimenta ponat ut supra ordinatur.    (Hic dicat virgo orationes
dei operis).

                      De ceremonio Thuribuli.

   Manibus accedat et ignem et sacerdotem virgo, dicens: {325}
"Accendat in nobis Dominus ignem sui amoris et flamman aeternae
caritatis.   h)        0*0*0*  Ԍ                       De ceremonio Dedicationis.

   Invocet virgo Imaginem Dei. M.I.N.I.S. his verbis.  Tu qui es
prater omnia... GR:chi. GR:tau. GR:lambda." Nec relinquet alteram
Imaginem.

                      De Sacrificio Summo.

   Deinde silentium frangat sacerdos cum verbis versiculi sancti
dei particularitur invocandi.    Ineat ad Sanctum Sanctorum.
   Caveat; caveat, caveat.
   Duo qui fiunt UNUS sine intermissione verba versiculi sancti
alta voce cantent.

                       De Benedictione Benedicti.

Missa rore, dicat mulier haec verba "Quia patris et filii s.s." 
GR:chi. GR:tau. GR:lambda.

                         De Ceremonio Finis

Fiat ut in Libro DCLXXI dicitur.  GR:AlphaUpsilonMuGammaNu.


                              {326}




                            LIBER XXV

                          THE STAR RUBY.

   Facing East, in the centre, draw deep deep deep thy breath
closing 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  GR:AlphaPiOmicron  GR:PiAlphaNuTauOmicronSigma  GR:KappaAlphaKappaOmicronDeltaAlphaIotaMuOmicronNuOmicronSigma.    With the same forefinger
touch thy forehead, and say  GR:SigmaOmicronIota, thy member, and
say  GR:Omega  GR:PhiAlphaLambdaLambdaEpsilon<<The secret sense
of these words is to be sought in the numeration thereof.>>, thy
right shoulder, and say  GR:IotaSigmaChiUpsilonRhoOmicronSigma, thy left shoulder, and say  GR:EpsilonUpsilonChiAlphaRhoIotaSigmaTauOmicronSigma; then clasp thine hands, locking
the fingers, and cry  GR:IotaAlphaOmega.  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  GR:ThetaEtaRhoIotaOmicronNu.  Retire thine hand in the
sign of HoorpaarKraat.    Go round to the North and repeat; but
say NUIT.
   Go round to the West and repeat; but whisper BABALON.
   Go round to the South and repeat; but bellow HADIT.
   Completing the circle widdershins, retire to the centre and   h)         0*0*0*  raise thy voice in the Paian, with these words  GR:IotaOmega 
GR:PiAlphaNu, with the signs of N.O.X.    Extend the arms in the
form of a Tau and say low but clear:  GR:PiRhoOmicron  GR:MuOmicronUpsilon  GR:IotaUpsilonGammaGammaEpsilonSigma 
GR:OmicronPiIotaChiOmega  GR:MuOmicronUpsilon  GR:TauEpsilonLambdaEpsilonTauAlphaRhoChiAlphaIota  GR:EpsilonPiIota  GR:DeltaEpsilonXiIotaAlpha  GR:ChiUpsilonNuOmicronChiEpsilonSigma  GR:EpsilonPiAlphaRhoIotaSigmaTauEpsilonRhoAlpha  GR:DeltaAlphaIotaMuOmicronNuOmicronSigma  GR:PhiEpsilonGamma  GR:EpsilonIota  GR:GammaAlphaRho  GR:PiEpsilonRhoIota  GR:MuOmicronUpsilon  GR:Omicron  GR:AlphaSigmaTauEtaRho  GR:TauOmegaNu  GR:PiEpsilonNuTauEpsilon GR:KappaAlphaIota  GR:EpsilonNu  GR:TauEtaIota  GR:SigmaTauEtaLambdaEtaIota  GR:Omega  GR:AlphaSigmaTauEtaRho  GR:TauOmegaNu  GR:EpsilonXi  GR:EpsilonSigmaTauEtaChiEpsilon.   
Repeat the Cross Qabalistic, as above, and end as thou didst begin.

{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
Hexagram and say: "Mater et Filius unus deus Ararita."    Let him
go round to the North, make the Holy Hexagram and then say: "Filia
et Pater unus deus Ararita."    Let him then return to the Centre,
and so to The Centre of All (making the "Rosy Cross" as he may know
how) saying "Ararita Ararita Ararita". (In this the Signs shall be
those of Set Triumphant and of Baphomet.  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: Unus in
Nihil: Haec nec Quatuor nec Omnia nec Duo nec Unus nec Nihil Sunt. 
  Gloria Patri et Matri et Filio et Filiae 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   h)         0*0*0*  Ԍ                       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 Fire, in his 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 "and places the Fire in the Thurible." 
  I strike the Bell: I light the Flame;
   I utter the mysterious Name.
                        ABRAHADABRA "He strikes eleven times upon
the Bell."    Now I begin to pray: Thou Child,
   Holy Thy name and undefiled!
   Thy reign is come; 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 all the Ten
   Even now and here be mine.  AMEN. "He puts the first Cake on the
Fire of the Thurible."    I burn the Incensecake, proclaim
   These adorations of Thy name. "He makes them as in Liber Legis,
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 puts 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 grace: there is no guilt:
   This is the Law: DO WHAT THOU WILT!"

"He strikes Eleven times upon the Bell, 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 legions of the living.

"He goeth forth."

   h)         0*0*0*  Ԍ                              {330}




                                LIBER V

                                  vel

                                REGULI.

  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,<<Boleskine House is on Loch
Ness, 17 miles from Inverness, Latitude 57.14 N.  Longitude 4.28
W.>> that is the House of      The Beast 666.
  2. Let him strike the battery 1-3-3-3-1.
  3. Let him put the Thumb of his right hand between its index    
 and medius, and make the gestures hereafter following.

"The Vertical Component 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  
   an cry RAHOORKHUIT!

"The Horizontal Components 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.  {331}
  5. Let him touch the Svadistthana, and the Muladhara Chakkra,   
  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 dependent from the Circle.)

"The Asseveration of the Spells."
  1. Let the Magician clasp his hands upon his Wand, his fingers     h)         0*0*0*     and thumbs interlaced, crying LAShTAL!
     GR:ThetaEpsilonLambdaEtaMuAlpha!
     GR:DigammaIotaAlphaOmicronDigamma!  GR:AlphaGammaAlphaPiEta!      GR:AlphaUpsilonMuGammaNu!
  (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."
  1. 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 him turn himself towards the left, and pace with the     
stealth and swiftness of a tiger the precincts of his circle,     
until he complete one revolution thereof.
  3. Let him give the Sign of Horus (or The Enterer) as he
     passeth, so to project the force that radiateth from Boleskine 
    before him.
  4. Let him pace his path until he comes to the North; there     
let him halt, 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 halt when he next cometh to the South and face      outward.
  9. Let him trace the Averse Pentagram that invoketh Fire
     (Leo).
 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       h)         0*0*0*   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 revolutions upon his axis as he     
passeth each quarter, until he come to the centre of the     
circle.  There let him halt, 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 child;     
the thumb and index finger of the right hand pinch the      nipple
of the left breast, as if offering it to that child).      Let him
utter the word  GR:ThetaEpsilonLambdaEtaMuAlpha!  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 flames my Father's face, the Star of Force and       
Fire."
i. "And in the Column stands His sixrayed 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 selfexistent, an
individual essence incorruptible; I also am one Soul; I am
identical with All and None.  I am in All and all in Me; I am,
apart from all and lord of all, and one with all.    I am a God, I   h)        0*0*0*  very God of very God; I go upon my way to work my will; I have made
matter and motion for my mirror; I have 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 all 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 all possibilities,
each phase a partial phantasm, and yet inevitable and absolute.   
I am Omniscient, for naught exists for me unless I know it.  I am
Omnipotent, for naught occurs save by Necessity my soul's
expression through my will to be, to do, to suffer the symbols of
itself.  I am Omnipresent, for naught exists where I am not, who
fashioned space as a condition of my consciousness of myself, who
am the centre of all, and my circumference the frame of mine own
fancy.    I am the All, for all that exists for me is a necessary
expression in thought of some tendency of my nature, and all my
thoughts are only the letters of my Name.    I am the One, for all
that I am is not the absolute all, and all my all 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
all that I am is the imperfect image of the perfect; each partial
phantom must perish in the clasp of its counterpart; each form
fulfil itself by finding its equated opposite, and satisfying its
need to be the Absolute by the attainment of annihilation.    The
word, LAShTAL includes all this.
   "LA"  Naught.  {335}
   "AL"  Two.
   "L" is "Justice", the Kteis fulfilled by the Phallus, "Naught
and Two" because the plus and the minus have united in "love under
will."    "A" is "the Fool", Naught in Thought (Parzival), Word
(Harpocrates), and Action (Bacchus).  He is the boundless air, the
wandering Ghost, but with "possibilities".  He is the Naught that
the Two have 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 contarary, 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 zero.    "ShT" is equally 31 with "LA" and "AL", but it
expresses the secret nature which operates the Magick or the
transmutations.    "ShT" is the formula of this particular aeon;
another aeon might have another way of saying 31.    "Sh" is Fire
as T is Force; conjoined they express RaHoorKhuit.    "The Angel"
represents the Stele 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 equivalent of
"LA" and "AL".  "Sh" shows the Word of the Law, being triple, as 93   h)        0*0*0*  is thrice 31.  "T" shows the formula of Magick declared in that
Word; the Lion, the Serpent, the Sun, Courage and Sexual Love are
all 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 FatherMother, 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 condition of recognizing it.  To define it, we must perceive
its orientation to all 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 "Contenance to
behold contenance", by establishing itself as an equilibrium, "A"
the OneNaught conceived as "L" the TwoNaught.  This "L" is the
SonDaughter HorusHarpocrates just as the other "L" was the
FatherMother SetIsis.  Here then is Tetragrammaton once more, but
expressed in identical equations 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 Degree = 6Square.    "ShT", is moreover a
necessary resolution of the apparent opposition 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 NotBeing,
"LA" or of Being, "AL".  It must be purely NothingMatter, so as to
create a MatterinMotion 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; "ShT" is Spirit and
Matter; one is the word of Liberty and Love flashing its Light to
restore Life to Earth; the other is the act by which Life claims
that Love is Light and Liberty.  And these are TwoinOne, the
divine letter of SilenceinSpeech 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 SetIsis 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.  "Sh" is the Spiritual congress
of Heaven and Earth.    But "T" is the Holy Spirit in action as a
"roaring lion" or as the "old Serpent" instead of as an "Angel of
Light".  The twins of SetIsis, harlot and beast, are busy with
that sodomitic and incestuous lust which is the traditional formula
for producing demigods, as in the cases of Mary and the Dove; Leda
and the Swan, etc.  The card is XI, the number of Magick AVD: Aleph   h)        0*0*0*  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 conjunction produces a monster;
it affirms regression of types.  Instead of a manGod 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 all acts must be equal; that
existence asserts the right to exist; that unless evil is a mere
term expressing some relation of haphazard hostility between forces
equally selfjustified, the universe is as inexplicable and
impossible as uncompensated action: that the orgies of Bacchus and
Pan are no less sacremental than the Masses of Jesus; that the
scars of syphilis are sacred 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 "Evil" is
fatal to philosophy so long as it is supposed to be independent of
conditions; and to accustom the mind "to make no difference"
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 all aspects of the Absolute
All.  {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 All, to complete their NotBeing and Being
with its Becoming, to mediate between identical extremes as their
mean  the secret that sunders and seals them.    It declares
that all somethings are equally shadows of Nothing, 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
destroying "evil".  The essence of such a practice will consist in
training the mind and the body to confront things which cause fear,
pain, disgust,<<The People of England have made two revolutions to
free themselves from Popish fraud and tyranny.  They are at their
tricks again; and if we have to make a Third Revolution, let us
destroy the germ itself!>> 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 selection of "evils" is
limited to those that cannot damage us irreparably.  E.g., one
ought to practise smellying assafoetida until one likes it; but not
arsine or hydrocyanic acid.  Again, one might have 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   h)        0*0*0*  is a virtue; it grows stronger and purer and less selfish by
applying it to what it loathes; but theft is a vice involving the
slaveidea 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
faculties as our own vigilance, and for the interest which it adds
to the "tragedy, Man."  {339}    Crime, folly, sickness and all
such phenomena must be contemplated with complete freedom from
fear, aversion, or shame.  Otherwise we shall fail to see
accurately, and interpret intelligently; in which case we shall be
unable to outwit and outfight them.  Anatomists and physiologists,
grappling in the dark with death, have won hygiene, surgery,
prophylaxis and the rest for mankind.  Anthropologists,
archaeologists, physicists and other men of science, risking
thumbscrew, stake, infamy and ostracism, have torn the spidersnare
of superstition to shreds and broken in pieces the monstrous idol
of Morality, the murderous Moloch which has made mankind its meat
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 sterile
ghosts that he called gods.  Their mystery cows men still; they
fear, they flinch, they dare not face the phantoms.  Still, too,
the fallen fetich seems awful; 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 relic, that he may bow down to it
and serve it.    So, even today, a mass of maggots swarm heaving
over the carrion earth, a brotherhood bound by blind greed for
rottenness.  Science still hesitates 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; it dares not declare what must follow its
deed in shattering the monarch morality into scraps of crumbling
conglomerate of climatic, tribal, and personal prejudices,
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
bloodthirsty 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 coherence to the clamour of ethical propositions.  Yet
the very men that have smashed Moloch, and strewn the earth with
shapeless rubble, grow pale when they so much as whisper among
themselves, "While Moloch ruled all men were bound by the one law,
and by the oracles of them that, knowing the fraud, feared not, but   h)        0*0*0*  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, dreamdust,
apedung, traditionbone, or  what not else?"    So science
begins to see that the Initiates 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 decide 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 have survived
Michaelmas, and been esteemed for his eggs.  The last fifty years
have laid the axe of analysis to the root of every axiom; 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 welcome; 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 Fitnessintheirenvironment.    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 proprieties of his position
at the time.  It might be my will to reach {341} 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 have 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 parabola 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 direction. 
The initiate who is aware Who he is can always check his conduct by
reference to the determinants of his curve, and calculate his past,
his future, his bearings and his proper course at any assigned
moment; he can even comprehend himself as a simple idea.  He may
attain to measure fellowparabolas, ellipses that cross his path,
hyperbolas that span all space with their twin wings.  Perhaps he
may come at long last, leaping beyond the limits of his own law, to
conceive that sublimely stupendous outrage to Reason, the Cone! 
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, from the loins of
so fearful a Father!  His own infinity becomes zero in relation to
that of the least fragment of the solid.  He hardly exists at all. 
Trillions multiplied by trillions of trillions of such as he could
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
Cone.  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   h)        0*0*0*  its equations, and free because those equations are simply its own
name, spelt out fully.  His sense of being under bondage comes from
his inability to read it; his sense that evil exists to thwart him
arises when he begins 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, all such {342} ideas; they
have not, and never can have, 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, "we" make haste to deny the possibility
of possessing, or even of defining, knowledge.  What could be more
certain to a parabolaphilolsopher 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
definition of himself, and confirmed by every single experience. 
He could receive impressions only by meeting A, or being caught up
by B.  Yet he would be wrong in an infinite number of ways.  There
are therefore AlephZero possibilities that at any moment a man may
find himself totally transformed.  And it may be that our present
dazzled bewilderment is due to our recognition of the existence of
a new dimension of thought, which seems so "inscrutably infinite"
and "absurd" and "immoral", etc.  because we have not studied it
long enough to appreciate that its laws are identical with our own,
though extended to new conceptions.  The discovery of radioactivity
created a momentary chaos in chemistry and physics; but it soon led
to a fuller interpretation of the old ideas.  It dispersed many
difficulties, 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 selfrealization through fresh complexities and
organizations, each with its own peculiar powers and pleasures,
each pursuing its path through the world where all things are
possible.  It revealed the omnipresence of Hadit identical with
Himself, yet fulfilling Himself by dividing his interplay with Nuit
into episodes, 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 meditation,
he shall resolve it into coherent 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 glory; 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   h)        0*0*0*  the Inmost; yet the form of the One is not the form of the other;
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
understand all 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.

part #4

                              LIBER XV

                               O.T.O.

                     ECCLESIAE GNOSTICAE CATHOLICAE
                            CANON MISSAE.

                                 I.<<WEH NOTE: Throughout,
quotations from Liber AL have been corrected against the text and
enclosed in quotation marks.>>

                    Of the Furnishings of the Temple.

   In the East, that is, in the direction of Boleskine, which is
situated on the southeastern 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 altarcloth, on which may be
embroidered fleurdelys in gold, or a sunblaze, or other suitable
emblem.    On each side of it should be a pillar or obelisk, with
countercharges in black and white.    Below it should be the dias
of three steps, in black and white squares.    Above it is the
superaltar, at whose top is the Stele of Revealing in
reproduction, with four candles on each side of it.  Below the
stele is a place for the Book of the Law, with six candles 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 candles.     All this is
enclosed within a great veil.
   Forming the apex of an equilateral triangle whose base is a line
drawn between the pillars, is a small black square altar, of two
superimposed 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}


                                II.

                    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   h)        0*0*0*  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.    The
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 salt, the other a
censer of fire and a casket of perfume.

                                III.

                  Of the ceremony of the Introit.

   "The" DEACON, "opening the door of the Temple, admits the
congregation and takes his stand between the small altar and the
font.  (There should be a doorkeeper to attend to the admission.)" 
  "The" DEACON "advances and bows before the open shrine where the
Graal is exalted.  He kisses the Book of the Law three times, opens
it, and places it upon the superaltar.  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 
GR:IotaAlphaOmega.
   The CONGREGATION.  Love is the law, love under will.
   "The" DEACON "goes to his place between the altar of incense and
the font, faces East, and gives the step and sign of a Man and a
Brother.  All imitate him."    The DEACON and all 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 sole viceregent of the Sun upon Earth; and in
one Air the nourisher of all that breaths.    And I believe in one
Earth, the Mother of us all, and in one Womb wherein all 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  GR:ThetaEpsilonLambdaEtaMuAlpha.    And I believe in
the communion of Saints.
   And, forasmuch as meat 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 come.

GR:AlphaUpsilonMuGammaNu, GR:AlphaUpsilonMuGammaNu,
GR:AlphaUpsilonMuGammaNu.

"Music is now played.  The child enters with the ewer and the salt. 
The "VIRGIN" enters with the Sword and the Paten,  The child enters
with the censer and the perfume.  They face the "DEACON "deploying
into line from the space between the two altars."

   The VIRGIN.  Greeting of Earth and Heaven!

   "All give the hailing sign of a Magician, the "DEACON "leading.    h)         0*0*0*    The" PRIESTESS, "the negative child on her left, the positive
child on her right, ascends the steps of the High Altar.  They
await her below.  She places the Paten before the Graal.  Having
adored it, she descends, and with the children following her, the
positive next her, she moves in a serpentine manner involving 3 1/2
circles of the Temple.  (Deosil about altar, widdershins about
font, deosil about altar and font, widdershins about altar and so
to the Tomb in the west.)  She draws her sword and pulls down the
Veil therewith.)"    The PRIESTESS.  By the power of + Iron, 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 from the Tomb, holding the Lance erect
with both hands, right over left, against his breast, takes the
first three regular steps.  He then gives the Lance to the
"PRIESTESS "and gives the three penal signs.    He then kneels and
worships the Lance with both hands.
   Penitential music."
   The PRIEST.  I am a man among men.
   "He takes again the Lance and lowers it.  He rises."
   The PRIEST.  How should I be worthy to administer the virtues to
the Brethren?    "The "PRIESTESS "takes from the child the water
and the salt, and mixes them in the font."    The PRIESTESS.  Let
the salt of Earth admonish the Water to bear the virtue of the
Great Sea.  "(Genuflects)."  Mother, be thou adored!    "She
returns to the West, + on "PRIEST "with open hand doth she make,
over his forehead, breast and body."    Be the PRIEST pure of body
and soul!
   "The "PRIESTESS "takes the censer from the child, and places it
on the small altar.  She puts incense therein.  "Let the Fire and
the Air make sweet the world!  "Genuflects."  Father, be thou
adored!    "She returns West, and makes with the censer + before
the "PRIEST, "thrice as before."    Be the PRIEST fervent of body
and soul!
   "(The children resume their weapons as they are done with.)   
The "DEACON "now takes the consecrated Robe from the High Altar and
brings it to her.  She robes the "PRIEST "in his Robe of scarlet
and gold."    Be the flame of the Sun thine ambiance, O thou PRIEST
of the SUN!    "The "DEACON "brings the crown from the High Altar. 
(The" {348} "crown may be of gold or platinum, or of electrum
magicum; but with no other metals, save the small proportions
necessary to a proper alloy.  It may be adorned with divers jewels;
at will.  But it must have the Uraeus serpent twined about it, and
the cap of maintenance must match the scarlet of the robe.  Its
texture should be velvet.)"    Be the Serpent thy crown, O thou
PRIEST of the LORD!
   "Kneeling she takes the Lance between her open hands, and runs
them up and down upon the shaft eleven times, very gently."    Be
the LORD present among us!
   "All give the Hailing Sign."
   The PEOPLE: so mote it be.


                                IV.   h)         0*0*0*  Ԍ            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 raises the Lance.  All repeat
Hailing Sign.
   A phrase of triumphant music.
   The "PRIEST "takes the "PRIESTESS "by her right hand with his
left, keeping the Lance raised."    I, PRIEST and KING, take thee,
Virgin pure without spot; I upraise thee; I lead 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,
they in rank, behind him.  The "PRIESTESS "takes the book of the
Law, resumes her seat, and holds it open on her breast with her two
hands, making a descending triangle with thumbs and forefingers.  
 The "PRIEST "gives the lance to the "DEACON "to hold; and takes
the ewer from the child, and sprinkles the "PRIESTESS, "making five
crosses, forehead, shoulders, and thighs.    The thumb of the
"PRIEST "is always between his index and" {349} "medius, whenever
he is not holding the Lance.  The "PRIEST "takes the censer from
the child, and makes five crosses as before.    The children
replace their weapons on their respective altars.    The "PRIEST
"kisses the Book of the Law three times.  He kneels for a space in
adoration, with joined hands, knuckles closed, thumb in position as
aforesaid.  He rises and draws the veil over the whole altar.  All
rise and stand to order.    The "PRIEST "takes the lance from the
"DEACON "and holds it as before, as Osiris or Phthah.  He
circumambulates the Temple three times, followed by the "DEACON
"and the children as before.  (These, when not using their hands,
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, where they kneel in adoration, their
hands joined palm to palm, and raised above their heads.    All
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, soul of
infinite 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 & said unto the Queen of Space, kissing her lovely
brows, and the dew of her light bathing his whole body in a sweetsmelling perfume of sweat: O Nuit, continuous 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 all, since thou art continuous!"   
"During this speech the "PRIESTESS "must have divested herself
completely of her robe, See CCXX.I.62."    The PRIESTESS.  "But to
love me is better than all things: if under the nightstars in the
desert thou presently burnest mine incense before me, invoking me
with a pure heart, and the Serpent flame therein, thou shalt come
a little to lie in my bosom.  For one {350} kiss wilt thou then be
willing to give all; but whoso gives one particle of dust shall
lose all in that hour.  Ye shall gather goods and store of women
and spices; ye shall wear rich jewels; ye shall exceed the nations   h)        0*0*0*  of the earth in splendour & pride; but always in the love of me,
and so shall ye come to my joy.  I charge you earnestly to come
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 all pleasure and purple, and drunkenness of the innermost
sense, desire you.  Put on the wings, and arouse the coiled
splendour within you: come unto me!"  To me!  To me!  "Sing the
rapturous lovesong unto me!  Burn to me perfumes!  Wear to me
jewels!  Drink to me, for I love you!  I love you!  I am the bluelidded daughter of Sunset; I am the naked brilliance of the
voluptuous nightsky.  To me!  To me!"    "The "PRIEST "mounts the
second step."
   The PRIEST.  O secret of secrets that art hidden in the being of
all 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 all rise to their feet with Hailing Sign.)"  
 The DEACON.  "But ye, o my people, rise up & awake!  Let the
rituals be rightly performed with joy & beauty!"    "There are
rituals of the elements 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 child of the Prophetsecret, O Prophet!"    "A feast
for the Supreme 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!" {351}    "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 upon the throne
of the Sun.    Make open the path of creation 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 Resurrection.    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:  GR:IotaOmega  GR:IotaOmega  GR:IotaOmega 
GR:IotaAlphaOmega  GR:SigmaAlphaBetaAlphaOmicron  GR:KappaUpsilonRhoIotaEpsilon  GR:AlphaBetaRhoAlphaSigmaAlphaChi 
GR:KappaUpsilonRhoIotaEpsilon  GR:MuEpsilonIotaThetaRhoAlphaSigma  GR:KappaUpsilonRhoIotaEpsilon  GR:PhiAlphaLambdaLambdaEpsilon.   GR:IotaOmega  GR:PiAlphaNu,  GR:IotaOmega  GR:PiAlphaNu  GR:PiAlphaNu  GR:IotaOmicron  GR:IotaSigmaChiUpsilonRhoOmicronChi,  GR:IotaOmega  GR:AlphaTheta   h)        0*0*0*  ԫAlphaNuAlphaTauOmicronNu,  GR:IotaOmega  GR:AlphaBetaRhoOmicronTauOmicronNu  GR:IotaOmega  GR:IotaAlphaOmega 
GR:KappaAlphaIotaRhoEpsilon  GR:PhiAlphaLambdaLambdaEpsilon 
GR:KappaAlphaIotaRhoEpsilon  GR:PiAlphaMuPhiAlphaGammaEpsilon  GR:KappaAlphaIotaRhoEpsilon  GR:PiAlphaNuGammaEpsilonNuEpsilonTauOmicronRho.   GR:AlphaGammaIotaOmicronSigma,  GR:AlphaGammaIotaOmicronSigma,  GR:AlphaGammaIotaOmicronSigma  GR:IotaAlphaOmega.<<WEH NOTE: This Greek text
varies in spelling in some other texts of Liber XV.>>    "The
"PRIESTESS "is seated with the Paten in her right hand and the Cup
in her left.  The "PRIEST "presents the Lance which she kisses
eleven times.  She then holds it to her breast while the "PRIEST
"falling at her knees, kisses them, his arms stretched along her
thighs.  He remains in this adoration while the Deacon intones the
collects.  All stand to order, with the Dieu Garde, that is: feet
square, hands, with linked thumbs, held loosely.  This is the
universal position when standing, unless other direction is
given.)" {352}


                              V.

                     Of the Office of the
               Collects which are Eleven in Number

                           (THE SUN)

   The DEACON.  Lord visible an 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 perpetual radiance hearten
us to continual 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 all men that toil upon the earth and to
all mariners upon the sea.    The PEOPLE.  So mote it be.

                           (THE LADY)

   The DEACON.  Giver and receiver of joy, gate of life and love,   h)         0*0*0*  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 generation unto
generation, thou adored of us upon heaths and in woods, on
mountains and in caves, openly in the marketplaces 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, "Laotze and Siddhartha" and Krishna and "Tahuti," Mosheh,
"Dionysus, Mohammed and To Mega Therion, with these also," Hermes,
"Pan," Priapus, Osiris, and Melchizedeck, Khem and Amoun "and
Mentu, Heracles," Orpheus and Odysseus; with Vergilius, "Catullus,"
Martialis, "Rabelais, Swinburne and many an holy bard; Apollonius
Tyanaeus," Simon Magus, Manes, "Pythagoras," Basilides, Valentinus,
"Bardesanes and Hippolytus, that transmitted the light of the
Gnosis to us their successors 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," Carolus Magnus and his paladins, with
William of Schyren, Frederick of Hohenstaufen, Roger Bacon,
"Jacobus Burgundus Molensis the Martyr, Christian Rosencreutz,"
Ulrich von Hutten, Paracelsus, Michael Maier, "Roderic Borgia Pope
Alexander the Sixth," Jacob Boehme, Francis Bacon Lord Verulam,
Andrea, Robertus de Fluctibus, Johannes Dee, "Sir Edward Kelly,"
Thomas Vaughan, Elias Ashmole, Molinos, Adam Weishaupt, Wolfgang
von Goethe, Ludovicus Rex Bavariae, Richard Wagner, "Alphonse Louis
Constant," Friedrich Nietzsche, Hargrave Jennings, Carl Kellner,
Forlong dux, Sir Richard Burton, Sir Richard Payne Knight, Paul
Gauguin, Docteur Gerard Encausse, Doctor Theodor Reuss, "and Sir
Aleister Crowley."  Oh Sons of the Lion and the Snake!  With all
thy saints we worthily commemorate them worthy that were and are
and are to come.    May their Essence be here present, potent,
puissant, and paternal to perfect this feast!    "(At each name the
"DEACON "signs + with thumb between index       and medius.  At
ordinary mass it is only necessary to       commemorate those whose
names are italicised, with
      wording as is shown.)"
   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 all life, recurring grace of seasons, answer
favourably the prayer of labour, and to pastors and husbandmen be
thou propitious.    The PEOPLE.  So mote it be.

                           (THE PRINCIPLES)   h)         0*0*0*  Ԍ   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 gate 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 all that this day unite with love under will
let fall success; may strength and skill unite to bring forth
ecstasy, and beauty answer beauty.    The PEOPLE.  So mote it be.

                               (DEATH)

"   (All stand, Head erect, Eyes open.)"
   The DEACON.  Term of all 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
Wills; whether they will absorption in the Infinite, 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.                        GR:AlphaUpsilonMuGammaNu, 
GR:AlphaUpsilonMuGammaNu,  GR:AlphaUpsilonMuGammaNu.   
"(All sit.)
   (The" DEACON "and the children attend the "PRIEST "and
"PRIESTESS, "ready to hold any appropriate weapon as may be
necessary.)"

                              VI.

              Of the Consecration of the Elements.

   "The "PRIEST "makes five croses. "+3+1+2 "on paten and cup; "+4
"on paten alone; "+5 "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 Lance.)"   h)       0*0*0*  Ԍ                 By the virtue of the Rod!
                 Be this bread the Body of God!
                     "(He takes the Host.)"
                   GR:TauOmicronUpsilonTauOmicron  GR:EpsilonSigmaTauIota  GR:TauOmicron  GR:SigmaOmicronMuAlpha  GR:MuOmicronUpsilon.

   "He kneels, adores, rises, turns, shows Host to the PEOPLE,
turns, replaces Host and adores.  Music.  He takes the Cup.)"   
Vehicle of the joy of Man upon Earth, solace of labour, inspiration
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)"
              GR:TauOmicronUpsilonTauOmicron  GR:EpsilonSigmaTauIota TauOmicron  GR:PiOmicronTauEtaRhoIotaOmicronNu 
GR:TauOmicronUpsilon  GR:AlphaIotaMuAlphaTauOmicronSigma 
GR:MuOmicronUpsilon.

   "(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 Resurrection.

   "He makes the five crosses on the "PRIESTESS.

   Accept, O Lord, this sacrifice of life and joy, true warrants of
the Covenant of Resurrection.

   "The "PRIEST "offers the Lance to the "PRIESTESS, "who kisses
it; he then touches her between the breasts and upon the body.  He
then flings out his arms upward as comprehending the whole
shrine.)"    Let this offering be born 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, kisses the "PRIESTESS "between
the breasts and makes three great crosses over the Paten, the Cup
and Himself.  He strikes his breast.  All repeat this action.)"

   Hear ye all, saints of the true church of old time now
essentially present, that of ye we claim heirship, with ye we claim
communion, from ye we claim benediction in the name of  GR:IotaAlphaOmega.

   "(He makes three crosses on Paten and Cup together.  He uncovers
the Cup, genuflects, takes the Cup in his left hand and the Host in
his right.  With the host he makes the five crosses on the Cup.)"

                            +1
                        +3       +2
                           +5 +4

   "(He elevates the Host and the Cup.)
   (The Bell strikes.)"   h)        0*0*0*  Ԍ                    GR:AlphaGammaIotaOmicronSigma,  GR:AlphaGammaIotaOmicronSigma,  GR:AlphaGammaIotaOmicronSigma, 
GR:IotaAlphaOmega!    "He replaces the Host and the Cup and
adores.)"


                              VII.

                     Of the Office of the Anthem.

        The PRIEST.  Thou who art I, beyond all I am,
     Who hast no nature, and no name,
     Who art, when all but thou are gone, {357}
     Thou, centre and secret of the Sun,
     Thou, hidden spring of all 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!<<WEH NOTE:  This is an
uncertain.      Other extant versions give "to thy child!"  The
preposition is very      significant to the meaning.  "to thy
child" would indicate that the      Priest etc. are taken to be
children of the deity or perhaps the god      Horus.  "in thy
child" would refer to the IX Degree secret of O.T.O., of      the
technique of which this Mass is a very exact and detailed
hyperbole.      "to thy child" is the text in Crowley's mystery
play "The Ship", found      in EQUINOX I, 9.  Although it is
possible that the version found here      is a simple error for
that earlier text, Crowley may have deliberately      changed this
late version in the Mass to reflect the IX Degree idea.      Other
versions of the Mass are found in the "International" (first     
publication) and in the EQUINOX III, 1 (the "Blue Equinox",
published      a few years before this text).>>

        The CHORUS: For of the Father and the Son
     The Holy Spirit is the norm;
     Malefemale, quintessential, one,
     Manbeing veiled in womanform.
     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 worldash, wondertree!
     FIRST SEMICHORUS: MEN.  Glory to thee from   h)        0*0*0*  Ԍ        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 worldash, wondertree!

        "These words are to form the substance of the anthem; but
the whole            or any part thereof shall be set to music,
which may be as            elaborate as art can.  But even should
other anthems be            authorised by the Father of the Church,
this shall hold its            place as the first of its kind, the
father of all others.)"


                              VIII.

      Of the Mystic Marriage and Consummation of the Elements.

   "(The" PRIEST "takes the Paten between the index and medius    
 of the right hand.  The "PRIESTESS "clasps the Cup in her     
right hand.)"
   The PRIEST.  Lord most secret, bless this spiritual food unto
our bodies, bestowing upon {us} health and wealth and strength and
joy and peace, and that fulfilment of will and of love under will
that is perpetual happiness.    "(He makes "+ "with Paten and
kisses it.  He uncovers the      Cup, genuflects, rises.  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.)"
          GR:TauOmicronUpsilonTauOmicron  GR:EpsilonSigmaTauIota  GR:TauOmicron  GR:SigmaPiEpsilonRhoMuAlpha  GR:MuOmicronUpsilon.   GR:EtaOmicron  GR:PiAlphaTauEtaRho 
GR:EpsilonSigmaTauIotaNu               GR:EtaOmicron  GR:Eta
GR:UpsilonIotaOmicronSigma DeltaIotaAlpha<<WEH NOTE:  The
text here has been corrected from a typo:  GR:OmicronIotaAlpha.>>
GR:TauOmicron  GR:PiNuEpsilonUpsilonMuAlpha  GR:AlphaGammaIotaOmicronNu.                   GR:AlphaUpsilonMuGammaNu. 
GR:AlphaUpsilonMuGammaNu.   GR:AlphaUpsilonMuGammaNu.   
"(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.   GR:EtaPiIotaLambdaIotaUpsilon.    "(The" PRIEST "takes the Lance.  The "PRIESTESS "covers
the      Cup.  The "PRIEST "genuflects, rises, bows, joins hands. 
    He strikes his breast.)"  {359} The PRIEST.  O Lion and O   h)       0*0*0*  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 back his Lance.  He turns to the people, lowers and raises
the Lance, and makes "+ "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 Lance, and turns to East.  The "PRIESTESS"     
take the lance in her right hand, with her left hand
     she offers to Paten.  The "PRIEST "kneels.)"
   The PRIEST.  In my mouth be the essence of the life of the Sun. 
  "(He takes the Host with the right hand, makes "+ "with it     
on the Paten, and consumes it.)
   (Silence.)
   (The "PRIESTESS "takes, uncovers, and offers the cup, as     
before.)"
   The PRIEST.  In my mouth be the essence of the joy of the Earth. 
  "(He takes the Cup, makes "+ "on the "PRIESTESS, "drains it, and 
    returns it.)
   (Silence.)
   (He rises, takes the lance and turns to the people.)"
   The PRIEST.  There is no part of me that is not of the
Gods.<<WEH NOTE: This is taken from the Golden Dawn Adeptus Minor
initiation and appears in many of Crowley's works.  See EQUINOX I,
3.>>    "(Those of the People who intend to communicate, and none 
    other should be present, having signified their intention, a  
   whole Cake of Light and a whole goblet of wine have been     
prepared for each one.  The" DEACON " marshals them; they     
advance one by one to the altar.  The children take the     
elements and offer them.  The "PEOPLE "communicate as" {360}     
"did the "PRIEST, "uttering the same words in an attitude of     
Resurrection;"
       "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 celebration, in which case none but the Priest 
    communicate, of a wedding, in which none, save the two to     
be married, partake; part of the ceremony of baptism when      only
the child baptised partakes, and of Confirmation at      puberty
when only the persons confirmed partake.  The
     Sacrament may be reserved by the "PRIEST, "for administration 
    to the sick in their homes.)
  The "PRIEST "closes all within the veil.  With the Lance he    
makes "+ "on the people thrice, thus.)" The PRIEST. + The LORD
bless you.    + The LORD enlighten your minds and comfort your
hearts and sustain your bodies.    + 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, the
"DEACON "and Children following, into      the tomb of the West.)
   Music. (Voluntary.)" NOTE: "The "PRIESTESS "and other officers
never partake of the    sacrament, they being as it were part of
the "PRIEST "himself." NOTE: "Certain secret formulae of this Mass
are taught to the   "PRIEST "in his ordination."
   h)        0*0*0*  Ԍ                              {361}



                        APPENDIX VII.

          A FEW OF THE PRINCIPAL INSTRUCTIONS
                AUTHORISED BY THE A.'. A.'.

                        LIBER HHH

                   SUB FIGURA CCCXLI.

       CONTINET CAPITULA TRIA: MMM, AAA, 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 Ibisheaded
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. VII. 15. 16.    0. Be
seated in thine Asana, wearing the robe of a Neophyte, 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 meditation twice or thrice, after which thou shouldst
have 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 zenith a minute point of light.  And that light shall
radiate until a right cone 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 blackness; and therein shalt thou abide
for a space.    5. When all 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 resume 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   h)       0*0*0*  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; or those things which these shadow forth.  Herein
is silence; for he that hath rightly performed the meditation will
understand the inner meaning hereof, and it shall serve as a test
of himself and his fellows.    9. Let him now remain in the Pyramid
or Cone 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 all his force unto the Holy Guardian Angel.   11. The
grace having been granted unto him, let him partake mystically of
the Eucharist of the Five Elements and let him proclaim Light in
Extension; yea, let him proclaim Light in Extension.  {363}


                               II

                              AAA

   "These loosen the swathings of the corpse; these unbind the feet
of Osiris, so that the flaming God may rage through the firmament
with his fantastic spear." Liber Lapidis Lazuli.  VII. 3.    0. Be
seated in thine Asana, or recumbent in Shavasana, or in the
position of the dying Buddha.    1. Think of thy death; 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 museums and dissectingrooms.)    2. Continue this
practice until death is complete; 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 enlightening 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 have been observed in 3, the restoring of the circulation. 
  8. Last, imagine the return of the reproductive power, and employ
this to the impregnation 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 all blackness.  And in this meditation thou
shalt be utterly without fear, for that the blankness that will
appear unto thee is a thing dreadful beyond all thy comprehension. 
  And it shall come to pass that if thou hast well and properly
{364} performed this meditation 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 midheaven, a globe of glory.  And therewith shall arise the
mighty Sound that holy men have likened unto the roaring of a Lion.    h)       0*0*0*   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 rearisen,
as it shall have 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 Hexagram.    0-2 should be
practised at first, until some realisation 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 meditation at one time.  And let this be
continued until perfect success be attained therein.  For this is
a mighty meditation and holy, having power even upon Death, yea,
having power even upon Death.    (Note by Fra. O.M.  At any time
during this meditation 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 tremendous of the
forces which threaten to obsess.  There is also some danger of
acute delirious melancholia at point 1.)

                              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 Soul!
   "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.    0. 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 Yoni; 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.  Concentrate
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   h)       0*0*0*  practice is begun.    4. Next, adore the brain as before, but
figure to thyself its content as infinite.  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
infinite.  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 all 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 experience 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 intolerable
anguish is forced from thy closed lips, shalt thou proceed.    9.
Now let a current of light, deep azure 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 exceedingly slow
and subtle; and though it be accompanied 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 perform this one section 9 during a whole hour,
proceed not.  And withdraw from the meditation 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 wellfitted in body and mind, fixed 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!

                              {367}




                              LIBER E
                                vel
                           EXERCITIORUM

                           SUB FIGURA IX<<WEH NOTE: There are quite
a few differences in text between this version and that published
in EQUINOX I, 1.  Most of these appear to be typo's or to be minor
changes, especially to modernize punctuation or usage.>>

                                I.

   1. It is absolutely necessary that all experiments should be
recorded in detail during, or immediately after, their performance. 
  2. It is highly important to note the physical and mental   h)	       0*0*0*  condition of the experimenter or experimenters.    3. The time and
place of all experiments must be noted; also the state of the
weather, and generally all conditions which might conceivably have
any result upon the experiment either as adjuvants to or causes of
the result, or as inhibiting it, or as sources of error.    4. The
A.'. A.'. will not take official notice of any experiments which
are not thus properly recorded.    5. It is not necessary at this
stage for us to declare fully the ultimate end of our researches;
nor indeed would it be understood by those who have not become
proficient in these elementary courses.    6. The experimenter is
encouraged to use his own intelligence, and not to rely upon any
other person or persons, however distinguished, even among
ourselves.    7. The written record should be intelligently<<WEH
NOTE: EQUINOX I, 1 has "intelligibly".>> 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 emotions should be noted, as
being some of the conditions.    Let then the record be written
with sincerity and care; thus with practice it will be found more
and more to approximate to the ideal.  {368}


                                II

                       Physical clairvoyance.

   1. Take a pack of (78) Tarot playing cards.  Shuffle; cut.  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
exclude all 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; so that
without any clairvoyance at all, 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   h)
       0*0*0*  inharmonious errors occur, while in 78 experiments you are able to
name the card aright as many as 15 or 20 times.    9. When you have
reached this stage, you may be admitted for {369} examination; 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 interfere
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,<<WEH
NOTE:  The EQUINOX version adds: "(and alternately practise right
ankle in left hand, &c.)".>> free forefinger on lips.    6. The
fourth position: (The Thunderbolt).  Sit; left heel pressing up
anus, right foot poised on its toes, the heel covering the phallus;
arms stretched out over the knees; head and back straight.    7.
Various things will happen to you while you are practising these
positions; they must be carefully analysed and described.    8.
Note down the duration of practice; the severity of the pain (if
any) which accompanies it, the degree of rigidity attained, and any
other pertinent matters.    9. When you have 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; when, in
short, you are perfectly steady and easy, you will be admitted for
examination; and, should you pass, you will be instructed in more
complex and difficult practices.


                              IV

           Pranayama  Regularisation 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 {370} 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
continuous 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   h)       0*0*0*  you, you may be admitted 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 quantities, 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  Control 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 oval; a blue disk; 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
wheel revolving, etc.  Avoid living objects.    4. Proceed to
combinations of moving objects, e.g. a piston {371} rising and
falling while a pendulum is swinging.  The relation between the two
movements should be varied in different experiments.    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 depart from the course laid out for it, and
any other phenomena which may present themselves.  Avoid
overstrain; this is very important.    7. Proceed to imagine living
objects; as a man, preferably some 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 chocolate, 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 all
objects of any of the senses, and prevent all thoughts arising in
your mind.  When you feel you have attained some success in these
practices, apply for examination, and should you pass, more complex
and difficult practices will be prescribed for you.


                              VI

                      Physical limitations.

   1. It is desirable 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   h)       0*0*0*  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 all these things be carefully and
conscientiously recorded; for according to your powers will it be
demanded of you.


                              VII

                       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 have
trained you in determination, accuracy, introspection, and many
other qualities which are valuable to all men in their ordinary
avocations, so that in no case will your time have 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.    "The Yi King"
(S.B.E. Series, Oxford University Press.)
   "The Tao Teh King" (S.B.E. Series.)
   "Tannhauser", by A. Crowley.
   "The Upanishads".
   "The BhagavadGita".
   "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".
   "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. Series, Oxford University Press).   
"The Questions of King Milinda" (S.B.E. Series).
   "777 vel Prolegomena, etc.".
   "Varieties of Religious Experience" (James).
   "Kabbala Denudata".
   "Knox Om Pax".
   3. Careful study of these books will enable the pupil to speak
in the language of his master, and facilitate communications with   h)
       0*0*0*  him.    4. The pupil should endeavour to 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
credit nothing whatever but that which lies within his own
knowledge and experience.    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 experimenter.    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 presents itself, the A.'. A.'. should be at once
informed of the circumstances.)  {374}




                             LIBER O

                               vel

                        MANUS ET SAGITTAE

                         SUB FIGURA VI.<<WEH note:  There are
differences in wording and punctuation from the earlier printing in
EQUINOX I, 2.  Some are minor, and some are major changes,
additions or deletions of paragraphs.  A number are quite serious
typographical errors.>>

                                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
have done in the preparation.    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 philosophic 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 confronted by things (ideas or beings)
too glorious or too dreadful to be described.  It is essential that
he remain the master of all 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   h)       0*0*0*  in good health, and have 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 result; 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 restingplace for the goal, and
taketh off his armour as if he were a victor ere the fight is well
begun.  {375}    It is desirable that the student should never
attach to any result the importance which it at first seems to
possess.    6. First, then, let us consider the Book "777" and its
use; the preparation 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 Contraction of
Consciousness; progress by slaying the Chakkrams; progress by
slaying the Pairs of Opposites; the methods of Sabhapaty Swami,
etc., etc.)


                               II.

   1. The student must first obtain a thorough knowledge of "Book
777", especially of the columns printed elsewhere in this
Book.<<WEH NOTE: In the EQUINOX version, these are listed as:
"columns i., ii., iii., v., vi., vii., ix., xi., xii., xiv., xv.,
xvi., xvii., xviii., xix., xxxiv., xxxv., xxxviii., {14} xxxix.,
xl., xli., xlii., xlv., liv., lv., lix., lx., lxi., lxiii., lxx.,
lxxv., lxxvii., lxviii., lxxix., lxxx., lxxxi., lxxxiii., xcvii.,
xcviii., xcix., c., ci., cxvii., cxviii., cxxxvii., cxxxviii.,
cxxxix., clxxv., clxxvi., clxxvii., clxxxii.">>    When these are
committed to memory, he will begin to understand 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 to the <<Reference to the First
Edition.>> power , 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 Raphael, its choir of Angels Beni
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 Perfumes Mastic and others, its
sacred plants Vervain and others, its jewel the Opal or Agate; its
sacred animal the Snake, etc., etc. {376}    3. You would then
prepare your Place of Working accordingly.  In an orange circle you
would draw an eightpointed star of yellow, at whose points you
would place eight lamps.  The Sigil of the Spirit (which is to be
found in Cornelius Agrippa and other books) you would draw in the
four colours with such other devices as your experience may
suggest.    4. And so on.  We cannot here enter at length into all   h)       0*0*0*  the necessary preparations; 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 have any capacity whatever, he
will find his own crude rituals more effective than the highly
polished ones of other people.    The general purpose of all this
preparation 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 fall upon the lights, their number suggests Mercury; he
smells the perfumes, 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 ordinary common sense acceptation of the term) we
are here silent.)    6. There are three important practices
connected with all forms of ceremonial (and the two Methods which
later we shall describe). These are:    (1) Assumption of Godforms.
   (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<<WEH note:  Not
the chapters in the theory part, but the divisions in this Liber O
 same reference is made in the EQUINOX, I, 2.>>.  {377}


                              III

   1. The Magical Images of the Gods of Egypt should be made
thoroughly familiar.  This can be done by studying them in any
public museum, 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 Godnames.  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<<This injunction does not apply to gods like Phthah or
Harpocrates whose natures do not accord with this gesture.>>.  (See
illustration, in Equinox No. 2, p. 13<<WEH NOTE: and in the printed
edition of this work, on page VIII.>>).    (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   h)       0*0*0*  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<<WEH NOTE: EQUINOX reference has
"Illustration in Vol. I. No. 1, 'Blind Force.'">>, 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.  All this must be done with all
the force of which you are capable.    (e) Then withdraw the left
foot, and place the right forefinger<<Or the thumb, the fingers
being closed.  The thumb symbolises spirit, the forefinger the
element of water.   WEH ADDENDA: This is the illustration in
EQUINOX, Vol. I. No. 1, "The Silent Watcher.">> {378} upon the
lips, so that you are in the characteristic position of the God
Harpocrates.    5. 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 all 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 all consciousness of anything but the Godform
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 Lesser 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 veGeburah (and the
Power)<<WEH NOTE: MT&P has an obvious typo here, corrected now from
the EQUINOX version.  The error made the end of line iii copy the
end of line iv.>>,    iv. Touching the left shoulder, say veGedulah (and the Glory),     v. Clasping the hands upon the breast,
say leOlahm, 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 ADNI.
 viii. Turning to the West, the same, but say AHIH.
   ix. Turning to the North, the same, but say AGLA (Pronounce:   
       Yehowau, Adonai, Eheieh, Agla).
    x. Extending the arms in the form of a cross say,
   xi. Before me Raphael;   h)        0*0*0*  Ԍ  xii. Behind me Gabriel; {379}
 xiii. On my right hand, Michael.
  xiv. On my left hand, Auriel;
   xv. For about me flames the Pentagram,
  xvi. And in the Column stands the sixrayed Star.
  xviixxi. 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.


I           '                     '          B  Equilibrium of
Actives N         /  \                  /  \         A
V *      /    \         #      /    \        N  Name: A H I H
(Eheieh) O  \     \   I
K   \ '/ .    . \'        \ '/ .    . \'     S
I    \/  . "  .  \         \/  . "  .  \     H
N    /\'        ' \        /\'        ' \    I
G      \                     \               N
        #                     *              G

I           '                     '          B  Equilibrium of
Passives N         /  \                  /  \         A
V        /    \      *         /    \      # N  Name A G L A
(Agla). O   /     /  I
K     '/ .    . \' /        '/ .    . \' /   S
I     /  . "  .  \/         /  . "  .  \/    H
N    / '        '/\        / '        '/\    I
G               /                     /      N
               #                     *       G

   The Signs of the Portal (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 "Portal" is particularly
attributed to the element of Spirit; it refers to the Sun; the
Paths of HB:Samekh , HB:Nun  and HB:Ayin  are attributed to this
degree.<<WEH Note: In EQUINOX I, 2, Crowley gives these Hebrew
letters.  MT&P has a typo here, giving the letters HB:Samekh ,
HB:Resh  and HB:Tzaddi .   The EQUINOX version is correct.>>  See
"777" lines 6 and 31 bis).

   The Pentagrams of Fire.

I           '                     '          B
N         /  \ #                /  \ *       A  Name: A L H I M V 
      /    \ \              /    \ \      N
O   \      \   I   (Elohim).
K     '/ .    . \'\         '/ .    . \'\    S   h)        0*0*0*  ԌI     /  . "  .  \ \        /  . "  .  \ \   H
N    / '        ' \ *      / '        ' \ #  I
G                                            N
                                             G  {380}

   The signs of 4 Degree = 7Square.  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 Degree = 7Square is particularly attributed to the
element Fire; it refers to the Planet Venus; the paths of HB:Qof ,
HB:Tzaddi  and HB:Peh  are attributed to this degree.  For other
attributions see "777" lines 7 and 31).

     The Pentagrams of Water.

I           '                     '          B
N         /  \                  /  \         A
V     #*          *#      N
O            I Name: A L (El). K  
  '/ .    . \'          '/ .    . \'     S
I     /  . "  .  \          /  . "  .  \     H
N    / '        ' \        / '        ' \    I
G                                            N
                                             G

   The signs of 3 Degree = 8Square.  Raise the arm till the elbows
are on a level with the shoulders, bring the hands across the
chest, touching the thumbs and tips of fingers so as to form a
triangle apex downwards.  (See illustration).    (The Grade of 3
Degree = 8Square is particularly attributed to the element of
water; it refers to the planet Mercury; the paths of HB:Resh  and
HB:Shin  are attributed to this degree.  For other attributions see
"777", lines 8 and 23).

         The Pentagrams of Air.

I           '                     '          B
N         /  \                  /  \         A
V     *#          #*      N Name: I H V H O            I  (Yehowau). K     '/ . 
  . \'          '/ .    . \'     S
I     /  . "  .  \          /  . "  .  \     H
N    / '        ' \        / '        ' \    I
G                                            N
                                             G

   The signs of 2 Degree = 9Square.  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 Degree = 9Square is particularly attributed to the
element Air; it refers to the Moon, the path of HB:Taw  is
attributed to this degree.  For other attributions see "777" lines
9 and 11).  {381}
   h)        0*0*0*  Ԍ    The Pentagrams of Earth

I           '                     '          B
N      #  /  \               *  /  \         A
V     /  /    \             /  /    \        N
O   /      /   I  Name: A D N I
(Adonai). K   / '/ .    . \'        / '/ .    . \'     S
I  /  /  . "  .  \       /  /  . "  .  \     H
N *  / '        ' \     #  / '        ' \    I
G                                            N
                                             G

   The Sign of 1 Degree = 10Square.  Advance the right foot,
stretch out the right hand upwards and forwards, the left hand
downwards and backwards, the palms open.    (The Grade of 1 Degree
= 10Square is particularly attributed to the element of Earth, See
"777" lines 10 and 32 bis).

               "The Lesser Ritual of the Hexagram."

   This ritual 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
median 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,  GR:IotaAlphaOmega.
   (III). Extend the arms in the form of a cross, and say "The Sign
of Osiris Slain."  (See illustration).    (IV). Raise 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 looking down so that the eyes follow
the left forearm, and say, "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           /    \  \ 1    Hexagram of Fire in the East, saying, 
        /  /\  \  *     "ARARITA" (HB:AlephReshAlephReshYodTawAleph).                   This Word consists of the
initials of a           /    \  #      sentence which means "One is
His beginning:          /      \  \     One is His Individuality:
His Permutation is           \ 2  One."
                     *
   h)        0*0*0*  Ԍ   This hexagram consists of two equilateral triangles, both apices
pointed upwards.  Begin at the top of the upper triangle and trace
it in a dextrorotary direction.  The top of the lower triangle and
trace it in dextrorotary direction.  The top of the lower should
coincide with the central point of the upper triangle.

            /\ #
        \        (IX).  Trace the Hexagram of Earth in the 
     2* \/    \/\      South, saying "ARARITA".  This Hexagram    
    \/\    /\ *1    has the apex of the lower triangle pointing   
     \      downwards, and it should be capable of       
   # \/          inscription in a circle.

            /\ #
           /  \ \
          /    \ \
         /      \ \ 1
         *      (X).  Trace the Hexagram of Air in the  
    2* \      /       West, saying "ARARITA".  This Hexagram      
  \ \    /        is like that of Earth; but the bases of the     
    \ \  /         triangles coincide, forming a diamond.         
 \ \/
           #              {383}

       
      * \      /
       \ \    /
        \ \  /            (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 (IVII).

   The Banishing Ritual is identical, save that the direction of
the Hexagrams must be reversed.  {384}

             "The Greater Ritual of the Hexagram."

             INVOKING                  BANISHING

                /\ #                    # /\
            \                /
          2* \/    \/\   Saturn       /\/    \/ *2
            \/\    /\ *1            1* /\    /\/
            \                /
              # \/                        \/ #
                                      1
             2* /\                     */\#
            /                
            /\/    \/ #  Jupiter       \/    \/   h)        0*0*0*  Ԍ           # /\    /\/                 /\    /\
            /                
                \/ *1                  #\/* 2

             #/\* 1                   /\ *2
                            \
             \/    \/                # \/    \/\
             /\    /\     Mars        \/\    /\ #
                            \
           2 *\/#                  1* \/
<<WEH NOTE: The next, solar, hexagram was incorrectly printed in
MPT.  This version has been corrected from the EQUINOX and
confirmed by direct examination.>>            4:9 *               
         # 6:7
         #  / /\ # *5:8   3:10 *  / /\ * #
            \                \
      2:11 */\/    \/\#              #/\/    \/\* 2:11
           #\/\    /\/*1:12 Sun  1:12*\/\    /\/#
            \/                \/
     6:7 *  # \/ * #           #  * \/ # * 4:9
                  3:10                5:8

             #/\*2                    /\ *1
                            \
             \/    \/    Venus       # \/    \/\
             /\    /\                 \/\    /\ #
                            \
            1*\/#                  2* \/

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 planet you are dealing with. (See
"777" col. lxxxiii).  Thus to invoke Jupiter begin from the right
hand point of the lower triangle, dextrorotary and complete; then
trace the upper triangle from its left hand point and complete.


      1* /\            2*/\#          Trace the astrological
sigil      /              of the planet in the
centre of      /\/    \/ # Mercury\/    \/       your hexagram.
    # /\    /\/         /\    /\          For the Zodiac use the  
   /              hexagram of the planet which 
        \/ *2          #\/*1      rules the sign you require  
                                     ("777", col. xxxviii) but draw 
        /\ #            # /\          the astrological sigil of the 
    \        /      sign, instead of that of the 
  1* \/    \/\ Moon   /\/    \/ *1    planet.
     \/\    /\ *2    2* /\    /\/
     \        /
       # \/                \/ #

   For Caput and Cauda Draconis use the lunar hexagram, with the
sigil of Caput Draconis or Cauda Draconis.   To banish, reverse the
hexagram.   h)       0*0*0*  Ԍ  In all cases use a conjuration first with Ararita, and next with
the name of the God corresponding to the planet or sign you are
dealing with.    The Hexagrams pertaining to the planets are as in
plate on preceding 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 present.  It is alleged that some persons have
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 atmosphere; success in "invoking" by a "feeling of holiness". 
It is unfortunate that these terms are so vague.    But at least
make sure of this; that any imaginary figure or being shall
instantly obey the will of the student, when he uses the
appropriate figure.  In obstinate cases, the form 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 special
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 decide whether or not he should be satisfied with his
result.

                                V.

   1. Let the student be at rest in one of his prescribed
positions, having bathed and robed with the proper decorum.  Let
the place of working be free from all 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; 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 special
invocations as will cause to appear the particular places he may
wish to visit.    9. Let him beware of the thousand subtle attacks
and deceptions that he will experience, carefully testing the truth
of all 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.    10. Practice will make the
student infinitely wary in such matters.    11. It is usually quite   h)       0*0*0*  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 earthwards.    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 have 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
welldefined act of will, and soberly and accurately record his
experiences.    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 determination.    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 all 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 all 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 come a moment when his whole being is swallowed up in
fatigue, overwhelmed by its own inertia.<<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 Dangerious", Part II, Equinox I, 2.>>  Let him sink (when
no longer can he strive, though his tongue by 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 all that hath occurred, yea
a record of all that hath occurred.                                h)       0*0*0*  EXPLICIT

{389}




                          LIBER ASTARTE
                               vel
                             BERYLLI

                         SUB FIGURA CLXXV.<<WEH NOTE: The version
of this Liber published earlier in EQUINOX I, 7 has a few
differences.  Internal evidence indicates that most of the
differences here are probably revisions of the Liber rather than
typographical errors.  There is, however, one change which reverses
meaning and one change which incorporates an editorial comment into
the text.  These variations are noted below.>>

   0. This is the Book of Uniting Himself to a particular Deity by
devotion.    1. "Considerations before the Threshold:"  First
concerning the choice of a particular Deity.  This 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
themselves partake in anywise of love it is a perfect mode.    2.
"Concerning the prime 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 equivalent.  There should, however, be "one" symbol
declaring the transcending of such limitations; and with regard to
the Deity also, there should be some "one" affirmation of his
identity both with all other similar gods of other nations, and
with the Supreme of whom all are but partial reflections.    3.
"Concerning the chief place of devotion:"  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 Deity; first because in meditation there is mindfulness induced
thereby; and second because a certain power enters and inhabits it
by virtue of the ceremonies; 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 all 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 postcaptivity conceptions of
Jehovah.    5. "Further concerning the shrine."  Let this shrine
be furnished appropriately as to its ornaments, according to the
book 777.  With ivy and pinecones, that is to say, for Bacchus,
and let lay before him both grapes and wine.  So also for Ceres let   h)       0*0*0*  there be corn, and cakes; or for Diana moonwort and pale herbs,
and pure water.  Further it is well to support the shrine with
talismans of the planets, signs and elements 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
Devotion.  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 prepare a powerful Invocation
of the particular Deity according to his Ingenium.  But let it
consist of these several parts:    First, an Imprecation, 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
Invocation be the principal part of an ordered ceremony.  And in
this ceremony let the Philosophus in no wise neglect the service of
a menial.  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 all be done with intensity and minuteness.    8. 
"Concerning the period of devotion, 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 devotion 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; for this there is
no rule.    9.  "Concerning the Robes and Instruments:"  The
Wand and Cup are to be chosen for this Art; 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 suitable; 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 Lamp; or the sickle, for Chronos. 
  10.  "Concerning 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
decoction of nightshade for Melancholia, or of Indian hemp for
Uranus.    11. "Concerning the harmony of the ceremonies:"  Let
all these things be rightly considered, and at length, in language
of the utmost beauty at the command of the Philosophus,
accompanied, if he has skill, by music, and interwoven, if the
particular Deity be jocund, with dancing.  And all being carefully   h)       0*0*0*  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. "Concerning 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.    13.
"Concerning 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 afishing; but if Hades, let him not approach
the water that is hateful to Him.  {392}    14. "Further,
concerning the life of the devotee:"  Let him cut away from his
life any act, word or thought, that is hateful to the particular
Deity; as, unchastity in the case of Artemis, evasions in the case
of Ares.  Besides this, he should avoid all harshness or unkindness
of any kind in thought, word, or deed, seeing that above the
particular Deity is One in whom all is One.  Yet 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
devotion, 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 all.    And We bear
witness that this which followeth is the Crux and Quintessence of
the whole Method.    First, if he have 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 suffumigation 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 have leisure and preparation,
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
devotion.  {393}    As thus: eating.  Let him say, "I eat this food
in gratitude to my Deity that hath sent it to me, in order to gain
strength for my devotion 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 be refreshed for new devotion 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 devotion to Him."    Or: working.  Let him say: "I   h)       0*0*0*  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 devotion to Him."    Or: whatever it may be that he is
doing, let him reason it out in his mind<<WEH NOTE:  EQUINOX I, 7
has: "...in his own 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.  "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, all 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 devotion. 
But if he weary, then let him read books which have no part
whatever in love, as for recreation.    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 Meditations."  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 devotion, 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
precise accurately his meditations, even as a man should build a
canal from sea to sea.    21. "Continuation."  Let then the
Philosophus meditate upon all love 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 Beatrice, and the love
of Paolo and Francesca, 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 Psyche, and the love
of Endymion and Artemis, 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 Jesus 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
infinite care and zest, and do thou figure thyself as one of the
lovers and thy Deity as the other.  Thus do thou pass through all   h)       0*0*0*  adventures of love, not omitting one; 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 meditation."  Moreover let the Philosophus imagine to
himself that he hath indeed succeeded in his devotion, and that his
Lord hath appeared to him, and that they converse as may be
fitting.    23. "Concerning the Mysterious Triangle."  Now as
<<WEH NOTE: EQUINOX has: "Now then 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 tightly round and
round all, even the Mantram or Continuous Prayer.    24.
"Concerning the Mantram or Continuous Prayer."  Let the
Philosophus weave the Name of the particular Deity into a sentence
short and rhythmical, as, for Artemis:  GR:epsilonpiepsilonlambdathetaomicronnu,  GR:epsilonpiepsilonlambdathetaomicronnu,  GR:Alpharhotauepsilonmuiotasigma; or, for Shiva:
Namo Shivaya namaha Aum; or, for Mary; Ave Maria; or for Pan, 
GR:Chialphaiotarhoepsilon  GR:Sigmaomegatauetarho 
GR:Kappaomicronsigmamuomicronupsilon,  GR:Iotaomega  GR:Pialphanu,  GR:Iotaomega  GR:Pialphanu; or, for Allah, Hua Allahu
alazi lailaha illa 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 all other.   
25. "Concerning the Active and the Passive."  Let the
Philosophus 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 sublime modesty.    As it is written, Liber
LXV. ii. 59, "I have called unto thee, and I have journeyed with
thee<<WEH NOTE: EQUINOX has: "...journeyed unto 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 veritable rhythm is established between the states, as it
were the swinging of a pendulum.  But let him reflect that a vast
intelligence is required for this; 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 pertaineth not altogether to the grade of
Philosophus.  Neither is it of itself helpful, but rather the
reverse in this especial practice.  {396}    26. "Concerning
silence."  Now there may come a time in the course of this
practice when the outward symbols of devotion cease, when the soul
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 spontaneous,
and it shall be left to grow, whether it be sweet or bitter.  For   h)       0*0*0*  often times it is as the torment of hell in which the soul burns
and writhes unceasingly.  Yet it ends, and at its end continue
openly thy Method.    27. "Concerning Dryness."  Another state
wherein at times the soul may fall is this dark night.  And this is
indeed purifying, in such depths that the soul cannot fathom it. 
It is less like pain than like death.  But it is the necessary
death that comes 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 all 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
Deceptions of the Devil."  Note well that in this state of
dryness a thousand seductions 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 all this there is but one remedy, the Discipline of
thine Oath.  So then thou shalt go through ceremonies meaningless
and hideous to thee, and blaspheme shalt thou against thy Deity and
curse Him.  And this mattereth little, for it is not thou, so be
that thou adhere to the Letter of thine Obligation.  For thy
Spiritual Sight is closed, and to trust it is to be led into<<WEH
NOTE: EQUINOX has "unto">> the precipice, and hurled therefrom.   
29. "Further of this matter."  Now also subtler than all these
{397} terrors are the Illusions of Success.  But one instant's<<WEH
NOTE: EQUINOX has "For one instant's ...">> selfsatisfaction or
Expansion of thy Spirit, especially in this state of dryness, and
thou art lost.  For thou  mayst attain the False Union with the
Demon 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
enumeration.    The answer to one and all is the persistence in the
literal fulfilment 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 first and last employed against him.    30.
"Concerning the Enflaming of the Heart."  Now learn that thy
methods are dry, one and all.  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 mediation.  Yet this
shall die and be reborn again and again.  It may be that thou hast
no tinder near.    In the end shall come suddenly a great flame and
devouring, and burn thee utterly.    Now of these sparks, and of   h)       0*0*0*  these splutterings of flame, and of these beginnings of the
Infinite Fire, thou shalt thus be aware.  For the sparks thy heart
shall leap up, and thy ceremony or meditation or toil shall seem of
a sudden to go of its own will; and for the little flames this
shall be increased in volume and intensity; and for the beginnings
of the Infinite Fire thy ceremony shall be caught up unto ravishing
song, and thy meditation shall be ecstasy, and thy toil shall be a
delight exceeding all 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 Devotion.    31. "Considerations
with regard to the use of symbols."  It is to {398} be noted that
persons of powerful imagination, will, and intelligence have no
need of these material symbols.  There have 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 concretion of it as "The beauty of Apollo", the
"beauty of roses", the "beauty of Attis". Such persons are rare; 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; 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; yet let them know that there is this danger
therein, that they may mistake the gross body of the symbol for the
idea made concrete thereby.    32. "Considerations 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 on the one hand, and of love of Ab
for Ama on the other; 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 offspring of two
complementary beings".    33. "Further of this matter."  So also
many have said truly that since earth is that One,<<WEH NOTE: 
EQUINOX has: "So also many have said truly that all is one, and
falsely that since earth is That One,...">> and ocean is that One,
therefore earth is ocean.  Unto Him good is illusion, and evil is
illusion; 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 ideal love.  For it is
written of the Perfected One: "There is no member of my body which
is not the member of some god."  Therefore {399} let not the
Philosophus despise any form of love, but harmonise all.  As it is
written: Liber LXV, 32.  "So therefore Perfection abideth not in
the Pinnacles or in the Foundation, but in the harmony of One with
all."    Second, if any part of this love exceed, there is disease
therein.  As, in the love of Othello for Desdemona, love's jealousy   h)       0*0*0*  overcame love's tenderness, so may it be in this love of a
particular Deity.  And this is more likely, since in this divine
love no element may be omitted.    It is by virtue of this
completeness that no human love may in any 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 counterirritants to, and so alleviations of, the supreme mortification
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 interference with natural bodily health,
whereby the instrument of the soul 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; yet to
deny one's self bread that one's child may have 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 eloquent 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
devotion until {400} that body and mind are tamed and trained to
all manner of peaceable going.    36. "Concerning minor adjuvant in
the ceremonies."  I. "Rising on the planes."  By this method
mayst thou assist the imagination at the time of concluding thine
Invocation.  Act as taught in Liber O, by the light of Liber 777. 
  37. "Concerning minor methods adjuvant in the ceremonies." 
II. "Talismanic Magic."  Having made by thine Ingenium a
talisman or pantacle to represent the particular Deity, and
consecrated it with infinite 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 all 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. "Duresse."  This method
consists in cursing a deity recalcitrant; as, threatening
ceremonially "to burn the blood of Osiris, and to grind down his
bones to power."  This method is altogether contrary to the spirit
of love unless the particular Deity be himself savage and   h)        0*0*0*  relentless; as Jehovah 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:"  All Samadhi is defined as
the ecstatic union of a subject and object in consciousness, with
the result 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 meditation.  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
endothermic or exothermic, the combination of Oxygen with Nitrogen
is gentle, while that of Oxygen with Hydrogen is explosive; 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 contemplation of the Object most opposite to the devotee.   
<<WEH NOTE: In the EQUINOX, this concluding paragraph of section 40
is an editorial comment inserted in the text.>>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 operas 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 decide therefore according to his discretion on
the one hand and his aspiration on the other; and let not one
overrun<<WEH NOTE: The EQUINOX has "outrun".>> his fellow.    42.
"Further concerning the value of this Method."  Certain
objections arise.  Firstly, in the nature of all 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 Philosophus, 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}    Another 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 all other
memories as it should and does do, that the mind of the devotee may
be obsessed, so that he declare his particular Deity to be sole God
and Lord.  This error has been the foundation of all dogmatic
religions, and so the cause of more misery than all other errors   h)!       0*0*0*  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 emanation 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 Demon, 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 the secrecy and the rites of Blood."  During this
practice it is most wise that the Philosophus utter no word
concerning 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.<<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 understood that nothing is to be spoken; nor need
anything be spoken to him that hath wisdom to comprehend the number
of the paragraph.  And this sacrifice is fatal beyond all, unless
it be a "sacrificium" indeed.<<WEH NOTE: The EQUINOX has "... a
sacrifice indeed.>>  Yet there are those who have dared and
achieved thereby.    46. "Concerning yet a further sacrifice." 
Here it is spoken of actual mutilation.  Such acts are abominable;
and while they may bring success in this Method, form an absolute
bar to all 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
all others, and in this case thou mayst act with temperance, 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 Benediction." 
And so may the love that passeth all Understanding keep your hearts
and minds through  GR:IotaAlphaOmega  GR:AlphaDeltaOmicronNuAlphaIota  GR:SigmaAlphaBetaAlphaOmega and through BABALON of
the City of the Pyramids, and through Astarte, the Starry One
greengirdled, in the name ARARITA.  Amen.  {404}   h)"       0*0*0*  Ԍ


                             LIBER RV
                               vel
                             SPIRITUS

                          SUB FIGURA CCVI.<<WEH NOTE:  The Liber
omits sections 0 and 1 in earlier publication in EQUINOX I, 7 as
well as here.  There are signs that this version has been edited,
notably changes were made in punctuation and capitalization.  The
editing appears to be defective, with some material omitted
inadvertently.  There is one original footnote, and the others are
mine.  There was also a photo page in the EQUINOX version.>>

   2. Let the Zelator observe the current of his breath.
   3. Let him investigate the following statements, and prepare a
careful record of research.    (a) Certain actions induce the flow
of the breath through the right nostril (Pingala); 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
resolve 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
determine.]    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 all 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 continued, 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 result he is aware.  This
result is that the body hops gently from place to place.  After the
first two or three occurrences of this experience, Asana is not
lost.  The body appears (on another theory) to have 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   h)#       0*0*0*  there for an appreciably long period, from a second to an hour or
more.    Let him further investigate any mental results which may
occur.    6. "Third Practice."  In order both to economise his
time and to develop his powers, let the Zelator practise the deep
full breathing which his preliminary exercises will have 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<<WEH NOTE: Equinox spells
this "Kumbakham" in this spot only.>>, and paying no attention 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 series, adding a gradually
increasing period of Kumbhakam<<WEH NOTE: Equinox spells this
"Kumbhakham".>>.    7. "Fourth practice."  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 threetime, such as 
GR:epsilonpiepsilonlambdathetaomicronnu,  GR:epsilonpiepsilonlambdathetaomicronnu,  GR:Alpharhotauepsilonmuiotasigma; or Iao, Iao Sabao; in such cases the practice may be
combined with devotion to a particular deity: see Liber CLXXV.  For
the dance as such it is better to use a mantra of a noncommittal
character, such as  GR:Tauomicron  GR:epsiloniotanualphaiota, 
GR:Tauomicron  GR:Kappaalphalambdaomicronnu,  GR:Tauomicron
'GR:Alphagammaalphadeltaomicronnu,<<WEH NOTE: The Equinox has
this last word as:"' GR:gammaalphathetaalphanu">> 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 all 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 all proper inspiration the last possible portion of air must
be drawn into the lungs.    In all 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
temperature of 17 Degree 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   h)$       0*0*0*  acquired, with concentration on the Visuddhi cakkra, i.e. let him
fix his mind unwaveringly upon a point in the spine opposite the
larynx.)<<WEH NOTE: In the Equinox this parenthetic paragraph is
identified as an editorial comment.>>    <<WEH NOTE: from this
point, the text in the Equinox diverges from this text.  There is
an additional step: "11. "Seventh practice."  Let the Zelator
breathe as deeply and rapidly as possible."   The step numbered
here as "Seventh" is labeled "Eighth" in the Equinox.>>    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 Kumbhakam be used
after instead of before expiration.  Let him gradually increase the
period of this Kumbhakam 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 all other disturbing
influences,<<Note that in the early stages of concentration of the
mind, such annoyances become negligible.>> a retired situation,
simple food eaten in great moderation 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 Neophyte").  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 all
this he should be fierce and terrible to strangers and all hostile
influences, determined and vigorous, increasingly vigilant, the
guardian of the threshold.    It is not desirable that the Zelator
should employ any other creature 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
experience, and they are only useful as facilitating a simulacrum
of the results of the proper practices and thereby enheartening the
Zelator.    16. "Eleventh practice."  Let the Zelator at an time
during the practices, especially during the periods of Kumbhakam,
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.  {408}    (This latter operation is facilitated by
severing the fraenum linguae, which, if done, should be done by a
competent surgeon.  We do not advise this or any similar method of
cheating difficulties.  This is, however, harmless.)<<WEH NOTE:
Harmless, that is, if you don't mind the danger of choking to death
in your sleep!>>    In this manner the practice is to be raised   h)%       0*0*0*  from the physical to the spiritualplane, even as the words Ruh,
Ruach, Pneuma, Spiritus, Geist, Ghost, and indeed words of almost
all languages, have been raised from their physical meanings of
wind, <<WEH NOTE: The Equinox adds "air," to this list.>>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 credit to any
statements that may have been made throughout the course of this
instruction, and reflect that even the counsel which we have 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.)

                               I.

   1. This is the book of drawing all to a point.
   2. Herein are described three methods whereby the consciousness
of the Many may be melted to that of the One.

                              II.

                           FIRST METHOD

   0. Let a magical circle be constructed, and within it an upright
Tau drawn upon the ground.  Let this Tau be devised into 10 squares
(See Liber CMLXIII., Illustration 1.)    1. Let the magician be
armed with the Sword of Art.<<In circumstances where this is
inappropriate let him be armed with wand and lamp instead of as in
text.  N.>>    2. Let him wear the black robe of a Neophyte.
   3. Let a single flame of camphor burn at the top of the Tau, and
let there be no other light or ornament.<<In circumstances where
this is inappropriate let him be armed with wand and lamp instead
of as in text.  N.>>    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 elements 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.  {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 Godform of   h)&       0*0*0*  Harpocrates.    10. Let him advance in turn to the squares Jesod,
Hod, Netzach, Tiphereth, Geburah, Chesed and banish each by
appropriate rituals.    11. And let him know that such rituals
include the pronunciation of the appropriate names of God
backwards, and also a curse against the Sephira in respect of all
that which it is, for that which distinguishes and separates 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 have taken hold upon him, let him banish these by
a supreme 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<<If armed with wand and lamp let
him extinguish the light with his hand.  N.>>; and, as he
falleth, let him fall 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
comprehension 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
meditation, but during the day's work.    2. This meditation 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, {411} lymph, etc. while I am the
Unchanging and Immortal Spirit, uniform, not made, unbegotten,
formless, selfluminous," etc.    3. This practice being perfect
for each part of the body, let him combine his workings until the
whole body is thus understood as the nonEgo and as illusion.    4.
Let then the Hermit, seated in his Asana, meditate upon the
Muladhara Cakkra and its correspondence as a power of the mind, and
destroy it in the same manner as aforesaid.  Also by reasoning:
"This emotion (memory, imagination, intellect, will, as it may be)
is not I.  This emotion is transient: I am immovable.  This emotion
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 all his being into the highest
Sahasrara Cakkra, let him remain eternally fixed in meditation
thereupon.    7. AUM.

                           THIRD METHOD.

   1. Let the Hermit stimulate each of the senses in turn,
concentrating 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   h)'       0*0*0*  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 twentyfive practices
being accomplished, let him combine them three at a time, then four
at a time.    4. Lastly, let him combine all the senses in a single
object.    And herein may a sixth sense be included.  He is then to
withdraw himself entirely from all the stimulations, "perinde ac
cadaver," in spite of his own efforts to attach himself to them. 
{412}    5. By this method it is said that the demons 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.  GR:AlphaUpsilonMuGammaNu.
   (We add the following, contributed by a friend at that time
without the A.'. A.'. and its dependent orders.  He worked out the
method himself, and we think it may prove useful to many.  O.M.)  
 (1) 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. 101 must next be
practised, always with the idea that Ajna is breathing.    Try to
realise 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
concentration 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; realise 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 realise, and should
be grasped firmly, ignoring all other walking sensations.    Apply
this method to every other muscular movement.
   (3) Lie flat 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 one any
other exertion or sensation.)    Then let the body slowly down to
its original position.  Repeat {413} this two or three times, every
night and morning, and slowly increase the number of repetitions. 
  (4) Try to transfer all 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 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 continual 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   h)(       0*0*0*  upwards to the Ajna.    (In this meditation 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 My"
Ajna".  In these meditations and practices, Ajna does not belong to
you; Ajna is the master and worker, you are the wooden monkey. 
{414}




                            LIBER HB:TawYodShinAlephReshBet  
                          vel THISHARB

                         SUB FIGURA CMXIII.<<WEH NOTE: In EQUINOX
I, 7, the title is rendered: "LIBER HB:TawYodShinAlephReshBet 
VIAE MEMORIAE SVB FIGVRA CMXIII".  Most of the footnotes in M T &
P were added by Crowley after the EQUINOX publication of this work. 
This liber shows other signs of editing, including modernization of
some usage.>>

   000. May be.
   (00. 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 may be through it.)    0. This book is not
intended to lead to the supreme 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.<<This
book tells how to enquire "Who am I?"  "What is my relation with
nature?">>    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.<<One must destroy one's false notions about who and
what one is before one can find the truth of the matter.  One must
therefore understand 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.>>    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: (1) the attraction of
Binah, (2) the impulse of his Karma; and the ease and even the
safety of his passage depend on the strength and direction of the
latter.<<One's life has hitherto been guided by those false
notions.  Therefore 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.>>    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 imperfection. 
  4. It is even said that in certain circumstances it is possible
to {415} fall altogether from the Tree of 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   h))       0*0*0*  for any man who has really sought to help humanity even for a
single second<<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.>>, and that although his aspiration have
been impure through vanity or any similar imperfections.    5. Let
then the Adept who finds the result of these meditations
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.<<Make the Adeptus Exemptus perfect as such before
proceeding.>>    6. Memory is essential to the individual
consciousness; otherwise 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 excellently 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 special Grace<<WEH NOTE: Normally this would be
an exercise of Medieval privilege by a Royal or other nobility. 
Wars have been lost over such "Grace" being given in the
qualification of officers!>> 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 "Training of the Mind"
(Equinox I, 5, pp. 28-59, and especially pp. 48-57).  We have
little to alter or to add.  Its most important result as regards
the Oath of the Abyss, is the freedom from all desire or clinging
to anything which it gives.  Its second result is to aid the adept
in the second method, by supplying him with further data for his
investigation.<<The Magical Memory (i.e. of former incarnations)
frees one from desire by shewing how futile and sorrowbreeding all
earthly and even submagical attainment prove.>>    8. The
stimulation of memory useful in both practices is also achieved by
simple meditation (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 Soul, whence {416} or in what order you have come; so that
although you have 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)".    10. The Result 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 "to appear in the Heaven of
Jupiter as a morning star or as an evening star".<<The formula of
the Great Work "Solve et Coagula" may be thus interpreted. 
"Solve," the dissolution of the self in the Infinite; "Coagula,"
the presentation of the Infinite, in a concrete 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.>>  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 present manifestation of Frater P. to the
outer is in Tiphereth, to the inner in the path of Leo.    II.
"First Method."  Let the Exempt Adept first train himself to think   h)*       0*0*0*  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 appreciable 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              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; secondly, it will endeavour to evade the difficulty by
a trick.  The brain will pretend to be working backwards when {417}
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 present 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 series is
the trick detected in the preliminary practices.  The series must
not run "ghidefabc" but "ihgfedcba": not "horse a is this" but
"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; for the brain's habit of thinking forward will
at first be insuperable.  Thinking of large and complex actions,
then, will give a series which we may symbolically write "opqrstuhijklmnabcdefg".  If these be split into detail, we shall have
"stupqromnklhijfgcdeab" which is much nearer to the ideal
"utsrqponmlkjihgfedcba".    15. Capacities differ widely, but the
Exempt Adept need have 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 meditation.  For this preliminary training of the brain is
the Pons Asinorum of the whole process.    17. This five minutes'
exercise being satisfactory, the Exempt Adept may extend the same
at his discretion to cover an hour, a {418} day, a week, and so on. 
Difficulties vanish before him as he advances; the extension from
a day to the course of his whole life will not prove so difficult   h)+       0*0*0*  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 prepares 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.<<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.>>  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 have never been, it appears familiar.  This may arise
from a confusion of thought or a slipping of the memory, but it is
conceivably a fact.    If, then, the adept "remember" 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 credit of his memory and its
discredit) 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 adequate
confirmation.    23. This process of checking his memory should be
practised {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. All this being
perfected, so that the memory reaches back into aeons incalculably
distant, let the Exempt Adept meditate upon the fruitlessness of
all 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 all to be savourless and
full of sorrow.    25. This being so, without reluctance 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 immediate causes.  And let
this be done very fully and minutely.  Here, for example, is a body
erect and motionless.  Let the adept consider the many forces which
maintain it; firstly, the attraction of the earth, of the sun, of
the planets, of the farthest stars, nay of every mote of dust in
the room, one of which (could it be annihilated) would cause that
body to move, although so imperceptibly.  Also the resistance of
the floor, the pressure of the air, and all other external
conditions.  Secondly, the internal forces which sustain it, the   h),       0*0*0*  vast and complex machinery of the skeleton, the muscles, the blood,
the lymph, the marrow, all 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 immediate causes of his position, and trace out its
equilibrium.  For example, the will.  What determines 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 interdependence of all things
is a truth assimilated in his inmost being.  {420}    30. This
being accomplished, let him trace his own history with special
reference to the causes of each event.  And in this practice he may
neglect to some extent the universal forces which at all times act
on all, 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 meditation, 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 meditation.    31. On another day, let him begin
with a question of another kind, and every day devise new
questions, not concerning his present 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 specific gravity and other physical properties of water,
and let him perceive ultimately through all this the necessity and
concord of things, not concord as the schoolmen of old believed,
making all things for man's benefit or convenience, but the
essential mechanical concord whose final law is "inertia."  And in
these meditations let him avoid as if it were the plague any
speculations 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 all 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 carriage is open suggests a climate tolerable at any time of
the year.<<WEH NOTE: The EQUINOX has "...a climate tolerable at any   h)-       0*0*0*  rate for part of the year.">>  The height of the box suggest
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 sometimes falls, or that the
sun is at times powerful.  The springs would imply considerable
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.    36. 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. 
  37. 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  ut to death by Calvin, or stoned by Hezekiah; as
a snake he was killed by a villager, or as an elephant slain in
battle under Hamilcar.  How do such memories help him?  Until he
have thoroughly mastered the reason for every incident in his past,
and found a purpose for every item of his present equipment,<<A
brother known to me was repeatedly baffled in this meditation.  But
one day being thrown with his horse over a sheer cliff of forty
feet, and escaping without a scratch or a bruse, 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.)>> he cannot truly answer
even those Three Question what 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, let him swear the Oath of the
Abyss.  {422}



                              LIBER B
                                vel
                               MAGI
                           SUB FIGURA I.

   00. One is the Magus: twain His forces; 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?    0. Yet 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 soul.  Yet therein is the Mystery of Redemption.   
2. By his Wisdom made He the Worlds: the World<<WEH NOTE: sic,
EQUINOX I, 7 has "Word".>> that is God is none other than He.    3.
Now 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
Understandeth; yet the Word is falsehood, and the Understanding   h).       0*0*0*  darkness.  And this saying is of All 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 all 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
present 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 Falsehood thereof
may enslave the souls 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 declare gentleness
and quietness, being an Hindu; and another fierceness and
servility, being a Jew; and yet another ardour and manliness, being
an Arab.  Yet 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 meditation  how much less then by reason!  but
by the method which shall have 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 elements, and further
to combine SatChitAnanda, and Light, Love, Life, three by three
into nine that are one, in which meditation 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 NerodhaSamapatti.    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
                          SUB FIGURA CC.
   h)/        0*0*0*  Ԍ   0. These are the adorations to be performed by aspirants<<WEH
NOTE: EQUINOX I, 6 has "all 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 RaHoor 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 Midcourse of the Sun.    Tahuti standeth in His splendour
at the prow, and RaHoor 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 Downgoing of the Sun.    Tahuti standeth in His splendour at the prow,
and RaHoor 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 RaHoor 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 meditation.    6. Also it is better if in these adorations
thou assume the Godform of Whom thou adorest, as if thou didst
unite 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
undertaken to perform, and thus shalt thou be strengthened to
pursue it unto the attainment of the Stone of the Wise, the Summum
Bonum, True Wisdom and Perfect Happiness.  {426}



                            LIBER III
                               vel
                             JUGORUM.

                                0.<<WEH NOTE: EQUINOX I, 4 has a
photo before this point showing the scabbed arms of one who tried
the exercises.>>

   0. Behold the Yoke upon the neck of the Oxen!  Is it not thereby
that the Field shall be ploughed?  The Yoke is heavy, but joineth
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   h)0       0*0*0*  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 Unicorn, 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<<WEH NOTE: EQUINOX has "earth".>>
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 all of these, even as Athanasius hath foreshadowed.  For
this matter<<(i.e. the matter of Cereberus).>> is not of Tiphereth
without, but Tiphereth within.

                                I.

   0. The Unicorn 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.    (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 person;
use a paraphrase.    Of thine own ingenium devise others.  {427}
   2. On each occasion that thou art betrayed into saying that thou
art sworn to avoid, cut thyself sharply upon the wrist or forearm
with a razor; even as thou shouldst beat a disobedient dog. 
Feareth not the Unicorn 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 perfectly vigilant at all times over the least word that
slippeth from thy tongue.    Thus bind thyself, and thou shalt be
for ever free.

                               II.

   0. The Horse 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, cut 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. 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
perfectly vigilant at all times over the least action that slippeth
from the least of thy fingers.    Thus bind thyself, and thou shalt
be for ever free.

                               III.

   0. The Ox is Thought.  Man, rule thy Thought!  How else shalt   h)1        0*0*0*  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 all things connected with it, and let that subject be
one which commonly occupies much of thy thought, being frequently
stimulated by senseperceptions 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.<<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 meat, and a keen progressive politician. 
Let no thought proper to "A" arise when the ring is on the "B"
finger, and vice versa.>>    Of thine own Ingenium devise others.
   2. On each occasion that thou art betrayed into thinking that
thou art sworn to avoid, cut 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 Ploughman?    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
perfectly vigilant at all times over the least thought that ariseth
in thy brain.    Thus bind thyself, and thou shalt be for ever
free.  {429}



                             LIBER CHETH
                                 vel
                            VALLUM ABIEGNI

                           SUB FIGURA CLVI.

   1. This is the secret of the Holy Graal, that is the sacred
vessel of our Lady, the Scarlet Woman, Babalon the Mother of
Abominations, 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 all
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<<WEH NOTE: EQUINOX I, 6 has "guardians".>> of
the Abyss.    6. And because there is no life therein, the
guardian<<WEH NOTE: EQUINOX I, 6 has "guardians".>> of the Abyss
shall bid the angels of the winds pass by.  And the angels thereof
shall be no more.<<WEH NOTE:  This sentence in EQUINOX I, 6 is
different: "And the angels shall lay thy dust in the City of the
Pyramids, and the name thereof shall be no more."  It would appear
that the deletion is a typo in M T & P.>>    7. Now therefore that   h)2       0*0*0*  thou mayest achieve this ritual of the Holy Graal, do thou divest
thyself of all thy goods.    8. Thou hast wealth; give it unto them
that have 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 Infinite, with thy passion
for the Unknown, for Her that is beyond Knowledge the accursed one. 
 10. Thou hast love; 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 will.  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 one 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
BeWithUs.   13. Yea! verily this is the Truth, this is the Truth,
this is the Truth.  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 defile thee; thou
shalt revel with the wantons<<WEH NOTE: EQUINOX I, 6 has
"wanton".>> in the market place, and the virgins shall fling roses
upon thee, and the merchants bend their knees and bring thee gold
and spices.  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 grace of God, that these
things should be thus.   19. Wherefore I charge you that ye come
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 Lady, 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}



                            LIBER A'ASH
                                vel
                       CAPRICORNI PNEUMATICI

                        SUB FIGURA CCCLXX.

   0. 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!  It is the storm.    3. There is a
flaming gash in the sky.   h)3       0*0*0*  Ԍ   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 BeWithUs.    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 weatherbeaten and scarred and confident like a
seacaptain.   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 conjure; 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 demon.  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<<WEH NOTE: EQUINOX
I, 6 has "...the might...">> might have been ten thousandfold the
human; but that which floodeth him is {432} the infinite mercy of
the GenitorGenitrix 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 no easier to tell the live snake from
the dead snake.    16. Also concerning vows.  Be obstinate, and be
not obstinate.  Understand that the yielding of the Yoni is one
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<<WEH
NOTE: EQUINOX I, 6 has "Now...">> shalt thou adore me who am the
Eye and the Tooth, the Goat of the Spirit, the Lord of Creation. 
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.    19. There is no act or passion that
shall not be an hymn in mine honour.    20. All holy things and all
symbolic things shall be my sacraments.    21. These animals are
sacred unto me; the goat, and the duck, and the ass, and the
gazelle, the man, the woman and the child.    22. All corpses are
sacred unto me; they shall not be touched save in mine eucharist. 
All 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.    24. Yet I give more than Bacchus and Apollo; my gifts
exceed the olive and the horse.    25. Who worshippeth me must
worship me with many rites.
   26. I am concealed with all concealments; 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. All things are sacred to me; no thing is sacred from me.   
29. For there is no holiness where I am not.   h)4       0*0*0*  Ԍ   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 NoThingTree in the Land of NoThing.   
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 all shalt thou create the Infinite
Bliss and the next link of the Infinite 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 all 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, flames of the hair of the Great Goddess,
flowers of the roses that are about her neck, Amen!    38.
Therefore lift up thyself as I am lifted up.<<WEH NOTE: EQUINOX I,
6 makes this sentence the first of the following paragraph.>>   
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 Interpretation of this Book will be given to members of the
Grade of Dominus Liminis on application, each to his Adeptus.) 
{434}



                              LIBER A

                                vel

                              ARMORUM

                         SUB FIGURA CCCXII.

   " ... the obeah and the wanga; the work of the wand and the work
of the sword; these he shall learn and teach."  Liber L. I.
37.<<WEH NOTE: The citation has been corrected from both EQUINOX I,
4 and M T & P versions to the syntax of "Liber AL" (aka. "Liber   h)5       0*0*0*  L").  In addition, M T & P has the wrong verse cited, but EQUINOX
has the correct one.  M T & P gave II. 37.>>

                         "The Pantacle."<<WEH NOTE:  EQUINOX I, 4
gives "Pentacle".>>

   Take pure wax, or a plate of gold, silvergilt or Electrum
Magicum.  The diameter shall be eight inches, and the thickness
half an inch.    Let the Neophyte by his understanding and ingenium
devise a symbol to represent the Universe.    Let his Zelator
approve thereof.
   Let the Neophyte engrave the same upon the plate with his own
hand 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.<<WEH NOTE: EQUINOX I, 4 has "the 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 azure 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 Lamp."   h)6        0*0*0*  Ԍ   Let the Dominus Liminis take pure lead, tin, and quicksilver,
with platinum, and, if need be, glass.    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 then is that
which is written: "Bring furnished with complete armour and armed,
he is similar to the goddess."    And again, "I am armed, I am
armed."  {436}
