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Part 3

Created Saturday 05 January 2008

Magick in Theory and Practice by Aleister Crowley

December 22, 1988 e.v. key entry and proof reading with re-format 10/31/90 e.v. done by Bill Heidric.G. of O.T.O. (further proof reading desirable)

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Notes on the nature of the "Astral Plane"<<On consideration these notes have been left as they weriginally written. In An XVII, Sol in Virgo, Soror Rhodon, a probationer of A.'. A.'., at that tm nenjoyment of the privilege of sojourning in a certain secret Abbey of Thelema, asked Him to ad t tisbook an outline of the uranography of the Astral Planes, in less technical language than tht o Lier 77. These notes were accordingly jotted down by Him. To elaborate them further would hve ben t mak them disproportionate to the rest of this treatise.>>.

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 imicrocosm and man incomplete. No means of deciding same, as in case of kinds of space.<<See Poinae assages quoted infra.>> Similarly, our gross matter may appear unreal to Beings clad in fine matter. Thus, science thinklgar perceptions "error". We cannot perceive at all except within our gamut; as, concentrated pefms which seem malodorous, and time-hidden facts, such as the vanes of a revolving fan, which flis anditinguish. "Hence:" no "a priori" reason to deny the existence of conscious intelligences with insensible bo. Indeed we know of other "orders" of mind (flies, etc., possibly vegetables) thinking by means fnnhuman brain-structures. But the fundamental problem of Religion is this: Is there any praeter-human Intelligence, of the order as our own, {245} which is not dependent on cerebral structures consisting of matter in th ugr sense of the word?

2) "Matter" includes all that is movable. Thus, electric waves are "matter". There is no reasondeny the existence of Beings who perceive by other means those subtle forces which we only perceieb ur instruments.

3) We can influence other Beings, conscious or no, as lion-tamers, gardeners, etc., and are influd by them, as by storms, bacilli, etc.

4) There is an apparent gap between our senses and their correspondences in consciousness. Theoreds a medium to join matter and spirit, just as physics once needed an "ether" to transmit and trnmt vibrations.

5) We may consider all beings as parts of ourselves, but it is more convenient to regard them as pendent. Maximum Convenience is our cannon of "Truth".<<The passages referred to are as follows: Ls axiomes geometriques ne sont donc ni des jugements synthetiques a priori ni des faits experienau. Ce sont des conventions ... Des lors, que doit-on penser de cette question: La geometrie Euclidienne est-elle vraie? Elle n'a aucun sens. Autant demander si le systeme metrique est vrai et les anciennes mesures fas; si les coordonnees cartesiennes sont vraies et les coordonnees polaires fausses. Une geometri eput 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 exteri qu'il a adopte la geometrie la plus avantageuse a l'espece; ou en d'autres termes la plus commod. ea est conforme tout a fait a nos conclusions; la geometrie n'est pas vraie: elle est avantageue. oicare, "La Science et l'Hypothese." "Nous choisirons donc ces regles non parce qu'elles sont vraies, mais parce qu'elles sont les plummodes, et nous pourrions les resumer ainsi en disant: "La simultaneite de dex evenements, ou l'ordre de leur succession, l'egalite de deux durees, doivetre definies de telle sorte que l'enonce des lois naturelles soit aussi simple que possible. Endates termes, toutes ces regles, toutes ces definitions ne sont pas que le fruit d'un opportunism icoscent." Poincare "La Valeur de la Science." The Student may consult H. H. Joachim's "The Nature of Truth", in rebuttal. But most of these suties miss the point. Truth must be defined. It is a name, being a noun (nomen); and all names aehmn symbols of things. Now Truth is the power to arouse a certain reaction ("assent") in a man,unercetain conditions: ("greenness", weight, all other qualities, are also powers). It exists intheobjct,whether latent or manifest; so experiencing both does and does not alter the facts. Thi is olipism,because we can only be conscious of our own consciousness; yet it is not Solipsism, bcauseour cnsciosness tells us that its changes are due to the impact of an external force. Newto's Firt Law akes tis a matter of definition. "What is truth?", beyond this, inquires into the nature of this power. It is inherent in all thi since all possible propositions, or their contradictories, can be affirmed as true. Its conditini dentity of form (or structure) of the Monads involved. It requires a quality of mind beyond the "normal" to appreciate 0 Degree = X, etc., directly, jus H. H. Joachim's reasoning demands a point-of-view beyond that of the Bushman.>> We may thus refr{4} psychical phenomena to the intention of "Astral" Beings, without committing ourselves to anythor. Coherence is the sole quality demanded of us.

6) Magick enables us to receive sensible impressions of worlds other than the "physical" universs generally understood by profane science). These worlds have their own laws; their inhabitants r fen of quasi-human intelligence; there is a definite set of relations between certain "ideas" o ors ad their expressions, and certain types of phenomena. (Thus symbols, the Qabalah, etc. enabl usto ommnicate with whom we choose.)

7) "Astral" Beings possess knowledge and power of a different kind from our own; their "universe presumably of a different kind from ours, in some respects. (Our idea "bone" is not the same asadgs; a short-sighted man sees things differently to one of normal vision.) It is more convenien t asue the objective existence of an "Angel" who gives us new knowledge than to allege that our nvoatin hs awakened a supernormal power in ourselves. Such incidents as "Calderazzo"<<See the stry, nfra abot the origin of Book 4.>> and "Jacob"<<See the story, infra, about Amalantra.>> make his mre coent. {247}

8) The Qabalah maps ourselves by means of a convention. Every aspect of every object may thus bferred 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 Timd Space<<See Poincare's essay on the Nature of Space, as an idea invented by ourselves to measuretersult of, and explain, our muscular movements.>> are crude conventions, and differ widely for dffret eings. (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,se relation to its Being is irrational. (Thus, there is no rational link between seeing a bell stukad hearing its chime. Our notion of "bell" is no more than a personification of its impression o or enses. And our wit and power to make a bell "to order" imply a series of correspondences btwen vrios orders of nature precisely analogous to Magick, when we obtain a Vision of Beauty by te us of ertan colours, forms, sounds, etc.)

11) "Astral" Beings may thus be defined in the same way as "material objects"; they are the Unknoauses of various observed effects. They may be of any order of existence. We give a physical fomadname to a bell but not to its tone, though in each case we know nothing but our own impression. Bu w record musical sounds by a special convention. We may therefore call a certain set of quaitis "atzel", or describe an impression as "Saturnian" without pretending to know what anything i in tsel. Al we need is to know how to cast a bell that will please our ears, or how to evoke a spiri" tha willtell 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 le perceptions. This "astral shape" is to its material basis as our human character is to our phsclappearance. We may imagine this astral shape: e.g. we may "see" a jar of opium as a soft sedutie omn with a cruel smile, just as we see in the face of a cunning and dishonest man the feature ofsom anmal, such as a fox. {248} (b) We may select any particular property of any object, and give it an astral shape. Thus, we make the tricky perils of a mountain, and personify them as "trolls", or the destructive energies o h imoom, as "Jinn". © We may analyse any of these symbols, obtaining a finer form; thus the "spirit" contains an "a", the angel an "archangel", etc. (d) We may synthesize any set of symbols, obtaining a more general form. Thus we may group varioupes of earth-spirit 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 propetes.

13) The "reality" or "objectivity" of these symbols is not pertinent to the discussion. The ideasX to the 4 power and Sq.Rt.of subscript -1 have proved useful to the progress of mathematical avnetoward Truth; it is no odds whether a Fourth Dimension "exists", or whether Sq.Rt.of subscrip - hs meaning" in the sense that Sq.Rt.of subscript 4 has, the number of units in the side of asqure f 4units. The Astral Plane --- real or imaginary --- is a danger to anybody who takes it without the grain alt contained in the Wisdom of the above point of view; who violates its laws either wilfully, caeesy, ignorantly, or by presuming that their psychological character differentiates them from phyicl aw in the narrower sense; or who abdicates his autonomy, on the ground that the subtler natur ofastal henomena guarantees their authority and integrity.

(14) The variety of the general character of the "planes" of being is indefinitely large. But there several main types of symbolism corresponding to the forms of plastic presentation establishedb h minds of Mankind. Each such "plane" has its special appearances, inhabitants, and laws --- secalcaes of the general proposition. Notable among these are the "Egyptian" plane, which conform wih te ieas and methods of magick once in vogue in the Nile valley; the "Celtic" plane, close akn to{249 "Faryland", with a Pagan Pantheism as its keynote, sometimes concealed by Christian nomeclatue: th "Alcemical" plane, where the Great Work is often presented under the form of symbolicaly contructe landsapes occupied by quasi-heraldic animals and human types hieroglyphically distinuished,who cary on th mysterious operations of the Hermetic Art. There are also "planes" of Parable, of Fable, and of Folk-lore; in short, every country, creed, aiterature 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 prejudicn such case, things assume the form of his own mind, and his perception will be clear in proportint is personal purity. On the higher planes, the diversity of form, due to grossness, tends to disappear. Thus, the AstVision of "Isis" is utterly unlike that of "Kali". The one is of Motherhood and Wisdom, ineffabl add, clear, and loving; the other of Murder and madness, blood-intoxicated, lust-befogged, and cue. Th sole link is the Woman-symbol. But whoso makes Samadhi on Kali obtains the self-same Illuinaionas f it had been Isis; for in both cases he attains identity with the Quintessence of the Wman-dea,untrmmelled by the qualities with which the dwellers by the Nile and the Ganges respectivly diguise it.

Thus, in low grades of initiation, dogmatic quarrels are inflamed by astral experience; as when S John distinguishes between the Whore BABALON and the Woman clothed with the Sun, between the Lam htwas slain and the Beast 666 whose deadly wound was healed; nor understands that Satan, the OldSepet,in the Abyss, the Lake of Fire and Sulphur, is the Sun-Father, the vibration of Life, Lord f Ifinte pace that flames with His Consuming Energy, and is also that throned Light whose Spirit s sufuse thrughout the City of Jewels. Each "plane" is a veil of the one above it; the original individual Ideas become diversified as texpress their elements. Two men with almost identical ideas on a subject would write two totallydfeent treatises upon it.

15) The general control of the Astral Plane, the ability to find {250} one's way about it, to penee such sanctuaries as are guarded from the profane, to make such relations with its inhabitants a a vail to acquire knowledge and power, or to command service; all this is a question of the genealMaicl attainment of the student. He must be absolutely at ease in his Body of Light, and have made it invulnerable. He must be adin assuming all God-forms, in using all weapons, sigils, gestures, words, and signs. He must be aiir with the names and numbers pertinent to the work in hand. He must be alert, sensitive, and eay o xert 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 brng 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 ie corresponding elements in Nature.

17) Every Magician possesses an Astral Universe peculiar to himself, just as no man's experience oe world is coterminous with that of another. There will be a general agreement on the main point,o ourse; and so the Master Therion is able to describe the principal properties of these "planes, ndthir laws, just as he might write a geography giving an account of the Five Continents, the Oean an Ses, the most notable mountains and rivers; he could not pretend to put forth the whole knwlede tht an one peasant possesses in respect of his district. But, to the peasant, these petty etail are recisly the most important items in his daily life. Likewise, the Magician will be graeful t the Mster Terion for the Compass that guides him at night, the Map that extends his compreension f his cuntry, nd shows him how best he may travel afield, the advice as to Sandals and Staf that mke surerhis feet and the Book that tells him how, splitting open his rocks with an Hammer he may b master o their Vigin Gold. But he will understand that his own {251} career on earth i his kingdm, that evn the Mastr Therion is no more than a fellow man in another valley, and that e must explre and explit his own nheritance with his own eyes and hands. The Magician must not accept the Master Therion's account of the Astral Plane, His Qabalistic disries, His instructions in Magick. They may be correct in the main for most men; yet they cannot ewoly true for any save Him, even as no two artists can make identical pictures of the same subjet. Moe, even in fundamentals, though these things be Truth for all Mankind, as we carelessly say, a on paticular Magician may be the one man for whom they are false. May not the flag that seems rdto tn thusand seem green to some one other? Then, every man and every woman being a Star, that hih is reen o him is verily green; if he consent to the crowd and call it red, hath he not brokentheStaff f Trut that he leaneth upon? Each and every man therefore that will be a Magician must explore the Universe for himself. Thispre-eminently the case in the matter of the Astral Plane, because the symbols are so sensitive. ohn is easier than to suggest visions, or to fashion phantasms to suit one's ideas. It is obvioulyimosible to communicate with an independent intelligence --- the one real object of astral reserch---if ne allows one's imagination to surround one with courtiers of one's own creation. If on expcts ne'svisions to resemble those of the Master Therion, they are only too likely to do so; ad if ne's espec for Him induces one to accept such visions as authentic, one is being false to on's sou; the isionsthemselves will avenge it. The true Guide being gone, the seer will stray intoa wildeness ofterror here he is tricked and tortured; he will invoke his idol the Master Therion,and fashon in Hi image afrightful phantasm who will mock him in his misery, until his mind stagge and fall and, Madess swoopng upon his carrion, blast his eyes with the horror of seeing his Mastr dissolveinto that ppalling hllucination, the "Vision of THE DEMON CROWLEY!" Remember, then, always, but especially when dealing with the Astral Plane, that man's breath stire Feather of Truth. What {252} one sees and hears is "real" in its way, whether it be itself, ordsoted by one's desires, or created by one's personality. There is no touchstone of truth: the athntc akhiel is indistinguishable from the image of the Magician's private idea of Nakhiel, so fa ashe s cncerned. The stronger one is to create, the more readily the Astral Light responds, andcoaglate cretures of this kind. Not that such creation is necessarily an error; but it is anothe branh of ne's ork. One cannot obtain outside help from inside sources. One must use precaution similr to tose reommended in the chapter of Divination. The Magician may go on for a long time being fooled and flattered by the Astrals that he has himsmodified 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 spld; he will incline to accept them as true, for the very reason that they are images of himself idaie by the imagination. But his real progress will stop dead. These phantasms will prevent him from coming into contact independent intelligences, from whom alone he can learn anything new. He will become increasingly interested in himself, imagine himself to be attaining one initiationer another. His Ego will expand unchecked, till he seem to himself to have heaven at his feet. e l this will be nothing but his fool's face of Narcissus smirking up from the pool that will dron im Error of this kind on the Astral Plane --- in quite ordinary visions with no apparent moral impor- may lead to the most serious mischief. Firstly, mistakes mislead; to pollute one's view of Juptrb permitting the influence of Venus to distort it may end in finding oneself at odds with Jupitr,laeron, in some crisis of one's work. Secondly, the habit of making mistakes and leaving them uncorrected grows upon one. He who begin "spelling Jeheshua with a 'Resh'" may end by writing the name of the Dweller on the Threshold bymsae for that of his Angel. {253} Lastly, Magick is a Pyramid, built layer by layer. The work of the Body of Light --- with the teque of Yoga --- is the foundation of the whole. One's apprehension of the Astral Plane must be acrt, for Angels, Archangels, and Gods are derived therefrom by analysis. One must have pure mateias f ne 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 planes. Suppose a Magician, invokSol, were persuaded by a plausible spirit of Saturn that he was the Solar Intelligence required, n ae him eschew human love if he would attain to the Knowledge and Conversation of his Holy GuardanAnel and suppose that his will, and that Angel's nature, were such that the Crux of their Formua ws Lricl Exaltation! Apart from the regular tests --- made at the time --- of the integrity of any spirit, the Magiciast make a careful record of every vision, omitting no detail; he must then make sure that it talle nevery point with the correspondences in Book 777 and in Liber D. Should he find (for instance tat hving invoked Mercury, his vision contains names whose numbers are Martial, or elements propr t Pices let him set himself most earnestly to discover the source of error, to correct it, and o prventits ecurrence. But these tests, as implied above, will not serve to detect personation by self-suggested phantas Unless one's aura be a welter of muddled symbols beyond recognition, the more autohypnotic the vso s, the more smoothly it satisfies the seer's standards. There is nothing to puzzle him or oppsehi; o he spins out his story with careless contempt of criticism. He can always prove himself igh; te Qbalah can always be stretched; and Red being so nearly Orange, which is really a shade o Yelow, nd Yllow a component of Green which merges into Blue, what harm if a Fiend in Vermilion apearsinsted of n Angel in Azure? The true, the final test, of the Truth of one's visions is their Value. The most glorious experi on the Astral plane, let it dazzle and thrill as it may, is not necessarily in accordance with {5}te True Will of the seer; if not, though it be never so true objectively, it is not true for hi, ecus not useful for him. (Said we not a while ago that Truth was no more than the Most Convenint annr o Statement?) It may intoxicate and exalt the Seer, it may inspire and fortify him in every way, it may throw l upon most holy mysteries, yet withal be no more than an interpretation of the individual to himsl,te 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 " Thyself". They are necessary, even, to assist that analysis of one's nature which the Probationro .'. A.'. is sworn to accomplish. But "Love is the law, love under will." And Our Lady Nuit s .. dvided for love's sake, for the chance of union." These mirror-mirages are therefore not Woks f Mgic, according to the Law of Thelema: the true Magick of Horus requires the passionate unio of ppostes. Now the proof that one is in contact with an independent entity depends on a sensation which ough be unmistakeable if one is in good health. One ought not to be liable to mistake one's own sensbeipressions for somebody else's! It is only Man's incurable vanity that makes the Astral "Strayd evllr" 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. Thwill be as a rule some element of hostility, even when the reaction is sympathetic. One's "soul-ae 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 meeta stranger. One must accept it as independent, be it Archangel or Elf, and measure one's own reato o 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 onf. 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 dmit the existence of a not-Self; and it taxes the brain to register a new thought. This is truea h first touch, even when exaltation and stimulation result from the joy of making an agreeable onac. There is a deeper effect of right reaction to a strange Self: the impact invariable tends to brea some complex in the Seer. The class of ideas concerned has always been tied up, labelled, and ptaa. It is now necessary to unpack it, and rearrange its contents. At least, the annoyance is lketht f a man who has locked and strapped his bag for a journey, and then finds that he has forgotenhispyjmas. At most, it may revolutionise his ideas of the business, like an old bachelor withsetted pans f life who meets a girl once too often. Any really first-class Astral Vision, even on low planes, should therefore both instruct the Seerd 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 B on no better evidence than the subjective sensation of its independent existence. We must insis npoof patient to all qualified observers if we are to establish the major premiss of Religion: tatthreexists a Conscious Intelligence independent of brain and nerve as we know them. If it haveals Poer,so much the better. But we already know of inorganic forces; we have no evidence of inogani conciou Mind. How can the Astral Plane help us here? It is not enough to prove, as we easily do, the correspones between Invocation and Apparition<<The Master Therion's regular test is to write the name of aFreon a card, and conceal it; invoke that Force secretly, send His pupil on the Astral Plane, andmae imattribute his vision to some Force. The pupil then looks at the card; the Force he has namd i tht witten upon it.>>. We must exclude concidence<<The most famous novel of Fielding is calld "Tm Joes". It happened that FRATER PERDURABO was staying in an hotel in London. He telephoned fried namd Fieding at the latter's house, and was answered by Mr. Fielding's secretary, who saidthat hs emplyer ha left the house a few minutes previously, and could only be reached by telephonng a cetain ofice in he City at between 11 o'clock and a quarter past. FRATER PERDURABO had an apointmen at 11 oclock wih a music-hall star, the place being the entrance to a theatre. In orderto remindhimself, e made a ental note that as soon as he saw the lady, he would raise his hand an say, befoe greetingher: "Remid me that I must telephone at once to Fielding", when he met her. e did this,and she advnced towardHim with the same gesture, and said in the same breath, "Remind e that I hav to telephon to Tom Jone" --- the name of a music-hall agent employed by her. It will be seen that there is here no question of any connection between the elements of the coinnce. If a similar occurrence had taken place in the course of communication with an alleged spirt twould have been regarded as furnishing a very high degree of proof of the existence of an indeenen itelligence. To make this clear, let me substitute the terms of the equation. Suppose two independent mediumsand B, were to receive respectively at the same moment two messages, the first; "Ask B who wrote alt, the second: "Ask A the name of Shakespeare's most famous tragedy." The coincidence is here uc smper and less striking than the one recorded above, for there is no question of arriving at te ientty y way of accidental synonyms concealing their rational connection. Yet most students ofOccut phnomea would admit that there was a strong presumption that a single intelligence had delieratey devsed te two messages as a means of proving his existence.>>, telepathy<<In "The Internatonal" f Noveber, 118, was published the conconclusion of an article called "The Revival of Magick by theMaster herion. The last sentence reads: "Herein is Wisdom; let him that hath understandingcount th number f the Best; for it is the number of a man; and his number is six hundred and thre score an six. G:Tau-Omicon GR:Mu-Epsilon-Gamma-Alpha GR:Theta-Eta-Rho-Iota-Omicron-Nu the Grat Wild Best, has th value, acording to the Greek system, of 666. It is, of course, the title ofthe Master herion. The Master Therion was, about this time, in communication with an intelligence who gave the name malantrah. On Sunday, February 24, 1918, at 9.30 p. m., The Master Therion asked Amalantrah if h ol use the word GR:Theta-Eta-Rho-Iota-Omicron-Nu as if it were Hebrew, with the idea of gettingfuthr nformation as to the mystic meaning of the Word. The answer was "Yes". He then asked: "AmI t tae te word GR:Theta-Eta-Rho-Iota-Omicron-Nu alone, or the three words GR:Tau-Omicron GR:Mu-Epsilon-Gamma-AlpGR:Theta-Eta-Rho-Iota-Omicron-Nu?" The answer was to take the word GR:Theta-Eta-Rho-Iota-Omicro-uaone. The Master Therion then asked what Hebrew letters should be used to transliterate the Grek heanswer was: "Tau, Yod, Resh, Yod, Ayin, Nun", which adds to 740 or 1390, according as Nun i gien ts rdinary value of 50, or its value as the final letter of a word, 700. Neither of these umbes posessd any special significance to The Master Therion. He became very annoyed at Amalantrh's filureto beof use; so much so that the communications became confused, and the work had to beabandoed forthat eening. He tried various other Hebrew spellings for the word GR:Theta-Eta-Rho-ota-Omiron-Nu,but wasunable to obtain anything of interest. This is rather remarkable, as it is early alays possble to gt more or less good results by trying various possibilities. For example the O miht be eqully well yin, Vau or Aleph. On Monday morning, The Master Therion went to the office of "The International," of which he was or. At this period there was a coal famine in New York, and it was forbidden to heat office builig n Mondays. He merely took away his mail and went home. On Tuesday morning He found on his dek lttr which had arrived on Monday for the general editor, who had sent it across to Him for repy, s i cocerned The Master Therion rather than himself. This letter had been written and posted n Suday venig, at about the same time as the communication from Amalantrah. The letter ends as fllows "Plese inorm your readers that I, Samuel bar Aiwaz bie Yackou de Sherabad, have counted thenumberof theBeast,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. Ove that Amalantrah had refused to give the correct solution directly; as it would seem, in order oepasize the remarkable character of the intervention of this Assyrian correspondent. Observe, to,tht he latter was totally ignorant of the ordinary Qabalah, it being quite generally known that GRTauOmiron GR:Mu-Epsilon-Gamma-Alpha-Theta-Eta-Rho-Iota-Omicron-Nu adds up to 666 in Greek. Oserv, moeove, that nearly four months had passed since the problem was propounded in "The Internaional" Th Assyian lived some distance outside New York, and was an entire stranger to any of thestaff f "TheInterntional." The evidence appears overwhelming for the existence of Amalantrah, tht he wa more epert inthe Qabalah than The Master Therion himself, and that he was (further) possesed withthe powe to recal this four-months-old problem to the mind of an entirely unconnected strnger, cauing him t communicte the correct answer at the same moment as the question was being askd many mils away. Coincidence, so completely adequate to explain the Fielding-Tom Jones incident, is utterly incompt as an alternative theory. The directly purposeful character of the circumstances is undeniable u f we are resolutely determined to deny the possibility of the existence of Amalantrah, which eplin te whole affair so simply, we have still one resource. It involves difficulties which The Mste Thrio cannot conceive as less than those which encumber the other, but it is, at least, not etirey beond ossibility. This theory is telepathy. One may postulate that the solution of his prblem xiste in te subconscious mind of the Master Therion or in that of His seer, and that this soution as telpathiclly impressed upon the consciousness of the Assyrian so forcibly as to impel hi to comunicateit to te Master Therion's colleague on "The International." Apart from the generalimprobablity of his hypohesis, it is strange that if "Amalantrah" were really the subconscious mid of the eer, he sould havegiven a wrong orthography. His doing so (if he knew the correct spellng) is onl explicabl by his wih not to take the edge off his plan for making the Assyrian's lette a fulminatng revelatin of his exstence, as would have happened if the secret had been prematurel disclosed. The case is here cited in order to illustrate the extreme care which ought to be taken in excludill alternative hypotheses before admitting the existence of disembodied intelligences. It may bemnined, however, that in this particular case there are numerous other incidents which make the tleatictheory untenable.>>, and subconscious knowledge.<<There is a well-known story quoted in sevraltretiss of psychology in which the heroine is an ignorant English servant girl of quite inferir inellience and unacquainted with any language, even her own. In the course of a fever, she becme deiriou, andproceeded to reel off long passages of scholarly Hebrew. Investigations showed tht in hr firs youthshe had been for a time in the service of a Jewish Rabbi who had been accustome to decaim hissermonsin the hearing of the girl. Although attaching no meaning to the words, shehad stord them mchanicaly in her subconscious memory, to be reproduced when the action of the fevr excitedthe groupof cells here they were recorded.>> Our praeter-human Intelligence {256} must onvey a Trth not knon to any hman 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 conditi This is


the Book of the Law.

of this New Aeon of Horus, the Crowned and Conquering Child, the Aeon whose Logos is THE BEAST 666, e name in the Outer Order was FRATER PERDURABO. The nature of the proof of the separate existence of praeterhuman Intelligence, independent of bo 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 pre-arrange events unconnected with His scribe so that they should fit in with thcribe's private calculations. E.g. The Stele which reveals the Theogony of the Book was officially numbered 666, in the Boulakeum. The scribe had adopted 666 as His magical number, many years previously. Again, the scribesmgcal House, bought years earlier, had a name whose value was 418. The scribe had calculated 41 a te 258} number of the Great Work, in 1901 e.v. He only discovered that 418 was the number of is ous inconsequence of AIWAZ mentioning the fact. (b) His power to conceal a coherent system of numbers and letters in the text of a rapidly-writtenument, containing riddles and ciphers opening to a Master-Key unknown to the scribe, yet linked wt i own system; this Key and its subordinates being moreover a comment on the text. {259} E.g. "The word of the Law is GR:Theta-Epsilon-Lambda-Eta-Mu-Alpha." (Will); this word has the vaof 93. "Love is the law, love under will." Love, GR:Alpha-gamma-alpha-pi-eta, like GR:Theta-epsilon-lambda-eta-mu-alpha, adds to 93. AIWAZ itself adds to 93.<<This numeration was discovered years later. The question then arose ou consideration of this discovery through S. Jacobs: "Why is Aiwaz spelt Aiwass, not Aiwaz, in th okof the Law?" In Greek GR:Alpha-iota-digamma-alpha-sigma-sigma = 418. The author of the Book adcoceled 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 orders: it was 93 also.<<[WEH Note: This refers to the word of the IIIrd Degree of O.T.O., readerswomy wish to acquire it may apply for initiation and work their way up through the Degrees. OrdoTepl Oientis, JAF Box 7666, New York, NY 10116, USA.]>> The Word of His most holy Order proved equally to count up {260} to 93.<<This list by no means exts the series. In particular, Frater Perdurabo discovered in 1923 that the Hebrew word for "to wl"i also of the value of 93: and its special technical meanings throw yet further light on the menig f GR:Theta-epsilon-lambda-eta-mu-alpha as used by Aiwaz. {WEH NOTE: In this instance, Crowley refers not to the word of III Degree O.T.O., but to the Neoe word of A.'. A.'..>> Now 93 is thrice 31; 31 is LA, "Not" and AL, "The" or "God"; these words u houghout the Book, giving a double meaning to many passages. A third 31 is the compound letterSh, hetwo hieroglyphs of Sh and T (many centuries old) being pictures of the "Dramatis Personae" f te Bok;and ShT being a haphazard line scrawled on the MS. touch letters which added to 418, valing thiscirce 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 everytation of "Liber AL" on this page. This despite the injunction of the Book itself: AL I,54: "Chnent as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these myteie hdden therein." Crowley strongly resisted the idea that he could not understand all of the ook I laer life, he came to grudgingly accept this limitation. Also, Achad did not work out as is sccesor. Several of these mis-quotes relate to that belief. This particular mis-quote could cme frm as any a six points in the text, but here is no part of the text in which this quote appeas exacly.]>> meanig "thou shalt know LA"; and "he shall discover the Key of it all"<<[WEH Note: Tis misqote coud be frm AL III,47: "... Let him not seek to try: but one cometh after him, whence say not who shal discovr the Key of it all....".]>>, "id est," the Key AL.

© His power to combine subsequent events beyond the control of the scribe or his associates, so 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: "here cometh one to follow thee: he shall expound it. ..."]>> This one was to be the "child" of tesrbe, "and that strangely"<<[WEH Note: This time the misquote is in the style of the letters: ALII,4: This book shall be translated into all tongues: but always with the original in the writingof he eas; for in the chance shape of the letters and their position to one another: in these aremystriesthatno Beast shall divine. Let him not seek to try: but one cometh after him, whence I sy not who hall iscover the Key of it all. Then this line drawn is a key: then this circle square in it failue is akey also. And Abrahadabra. It shall be his child & that strangely. Let him nt seek fter ths; for hereby alone can he fall from it." --- interesting that these misquotes see to hit erses tht eitherappear 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 "Bof the Abyss" was born, Frater Achad asserting his right to that grade, and thus "coming after" TEBAT 666, who had been the last Adept to do so. And this "child" was definitely "one", since "on" s hemeaning of his motto Achad. Finally, he did in fact "discover the key of it all"<<[WEH Not: se te ctation in an earlier note of mine. This time Crowley missed the "style of the letter" aain.>> ater HE 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 erse. E.g. The formula of Nuith and Hadith explain Existence in the terms of Mathematical-Logical Philoy, so as to satisfy the difficulties of reconciling Dualism, Monism and Nihilism; all {261} antinme n 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 itparent licence, is seen on analysis to be indeed "...the whole of the Law.", the sole and sufficin arant for human action, the self-evident Code of Righteousness, the identification of Fate withFrewll and the end of the Civil War in Man's nature by appointing the Canon of Truth, the conformty f ting with themselves, to determine his every act. "Do what thou wilt..." is to bid Stars toshin, Vies t bear grapes, Water to seek its level; man is the only being in Nature that has strivn to et hiself t odds with himself.

(e) His power to interpret the Spirit of the New Aeon, the relapse into ruthless savagery of the mcivilized 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 thy a mind and a means of action intelligible to, yet immensely above, all human capacity; to bind h hle into a compact cryptograph displaying mastery of English, of mathematical and philosophicalcocetins, of poetic splendour and intense passion, while concealing in the letters and words a cople ciherinvolving the knowledge of facts never till than existing in any human mind, and dependig onthe ontrl of the arm of the scribe, though He thought He was writing consciously from dictatin; an to wave ito a single pattern so many threads of proof of different orders that every type o mind,so it e but pen and just, may be sure of the existence of AIWAZ as a being independent of bdy, concious ad indivdual, with a mind mightier than man's, and a power beyond man's set in motio 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 crsation of His own Holy Guardian Angel with the same ardour as that of FRATER PERDURABO when He aadnd all: love, wealth, rank, fame, to seek Him. Nay, this he must do or condemn himself to be {62 trnasunder by the Maenads of his insensate impulses; he hath no safety save he himself be Baccus! Bachu, divine and human! Bacchus, begotten on Semele of Zeus, the adulterous Lord of Thunderravihing brually, his virginal victim! Bacchus, babe hidden from hate in the most holy of holies the ecretof th sire, in the Channel of the Star-Spate, Whereof one Serpent is thy soul! Bacchus twy-frmed, an-womn, Bacchus, whose innocence tames the Tiger, while yet thy horns drip blood upo thy moth, andsharpenthe merriment of wine to the madness of murder! Bacchus, Thy thyrsus oozes sp; thineivy clins to it;thy Lion-skin slips from thy sleek shoulders, slips from thy lissome loin; drunk o delight f the gody grape, thou knowest no more the burden of the body and the vexation f the spirt.

Come, Bacchus, come thou hither, come out of the East; come out of the East, astride the Ass of Pus! Come with thy revel of dancers and singers! Who followeth thee, forbearing to laugh and to ep Come, in thy name Dionysus, that maidens be mated to God-head! Come, in thy name Iacchus, wit ty ysical fan to winnow the air, each gust of thy Spirit inspiring our Soul, that we bear to the Sos i Thne Image!

Verily and Amen! Let not the Magician forget for a single second what is his one sole business. uninitiated "self" (as he absurdly thinks it) is a mob of wild women, hysterical from uncompreheddad unstated animal instinct; they will tear Pentheus, the merely human king who presumes to repes tem into mere shreds of flesh; his own mother, Nature, the first to claw at his windpipe! Non bu Bachu, the Holy Guardian Angel, hath grace to be God to this riot of maniacs; he alone can trnsfom th disrderly rabble into a pageant of harmonious movements, tune their hyaena howls to the ymphoy of paea, and their reasonless rage to self-controlled rapture. It is this Angel whose naure isdoublydouble that He may partake of every sacrament. He is at once a God who is drunken wih the wne of erth, an the mammal who quaffs the Blood of God to purge him of mortality. He is a oman as e accept all implses, are they not His? He is a man to stamp Himself upon whatever wouldhallow itelf to Hi. He wieds the Wand, {263} with cone of pine and ivy tendrils; the Angel creats continualy, wreathng His Wil in clinging beauty, imperishably green. The Tiger, the symbol of the brutal passions of man, gambols about its master's heels; and He beses 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 peate to a sanctuary of discarnate Beings such as are able to instruct and fortify him, also to proeter identity by testimony beyond rebuttal. All explanations other than these are of value only s xtndng and equilibrating Knowledge, or possibly as supplying Energy to such Magicians as may hae fundther way to the Sources of Strength. In all cases, naught is worth an obol save as it serv to elp he Oe Great Work. He who would reach Intelligences of the type under discussion may expect extreme difficulty. The s are guarded; there is a lion in the way. Technical expertness will not serve here; it is necesayt satisfy the Warders of one's right to enter the presence of the Master. Particular pledges my e emnded, ordeals imposed, and initiations conferred. These are most serious matters; the Bodyof igh mut be fully adult, irrevocably fixed, or it will be disintegrated at the outset. But, beng ft topassthrough such experiences, it is bound utterly to its words and acts. It cannot even ppearto brak anoath, as its fleshly fellow may do. Such, then is a general description of the Astral Plane, and of the proper conduct of the Magicia his dealings therewith.





Theurgia Goetia Summa


sub figura DCCC

being the Ritual employed by the Beast 666 for the Attainment of the Knowledge and Conversation of holy Guardian Angel during the Semester of His performance of the Operation of the Sacred Magick o BAELIN THE MAGE. (Prepared An XVII Sun in Virgo at the Abbey of Thelema in Cephalaedium by the Bas 66 n service to FRATER PROGRADIOR.) OFFICIAL PUBLICATION of A.'. A.'. Class D for the Grade of Adeptus Minor.





"The Invocation."

Magically restored, with the significance of the


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 UN-NEFER ("Myself made Perfect"): Whom no man hath seen at any time. 6. Thou art IA-BESZ ("the Truth in Matter"). 7. Thou art IA-APOPHRASZ ("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 HebVau and the Greek Digamma; its sound lies between those of the English long o and long oo, as in oead Tooth.>> "O Sun IAF! O Lion-Serpent Sun, The Beast that whirlest forth, a thunder- bolt, begetter of Life!" RhEIBET "Thou that flowest! Thou that goest!" A-ThELE-BER-SET "Thou Satan-Sun Hadith that goest without Will!" A "Thou Air! Breath! Spirit! Thou without bound or bond!" BELAThA "Thou Essence, Air Swift-streaming, Elasticity!" ABEU "Thou Wanderer, Father of All!" EBEU "Thou Wanderer, Spirit of All!" PhI-ThETA-SOE "Thou Shining Force of Breath! Thou Lion-Serpent 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 Lion-Serpent Sun, The Beas that whirlest forth, a thunder- bolt, begetter of Life!" (The conception is of Air, glowing, inhabited by a Solar-Phallic Bird, "the Holy Ghost", of a MercurNature.) Hear me, and make all Spirits subject unto Me; so that every Spirit of the Firmament and of the Ethepon the Earth and under the Earth, on dry land and in the water; of Whirling Air, and of rushing ie nd 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: ---

AR-O-GO-GO-RU-ABRAO "Thou spiritual Sun! Satan, Thou Eye, Thou Lust! Cry aloud! Cry aloud! Whirl the Wheel, O my Father, O Satan, O Sun!" 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 self-caused, self-determined, exalted, Most High!"

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

Section D. Water.

Hear Me: ---

RU-ABRA-IAF<<See, for the formula of IAF, or rather FIAOF, Book 4 Part III, Chapter V. The form FIAill be found preferable in practice.>> "Thou the Wheel, thou the Womb, that containeth the Father IAF!" MRIODOM "Thou the Sea, the Abode!" BABALON-BAL-BIN-ABAFT "Babalon! Thou Woman of Whoredom" {268} "Thou, Gate of the Great God ON! Thou Lady of the Understanding of the Ways!" ASAL-ON-AI "Hail Thou, the unstirred! Hail, sister and bride of ON, of the God that is all and is none, by the Power of Eleven!" APhEN-IAF "Thou Treasure of IAO!" I "Thou Virgin twin-sexed! Thou Secret Seed! Thou inviolate Wisdom!" PhOTETh "Abode of the Light ................. ABRASAX "......of the Father, the Sun, of Hadith, of the spell of the Aeon of Horus!" AEOOU "Our Lady of the Western Gate of Heaven!" ISChURE "Mighty art Thou!"

Mighty and Bornless One! (Vide Supra) (The conception is of Water, glowing, inhabited by a Solar-Phallic Dragon-Serpent, of a Neptunian na.) Hear Me: and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ethepon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of rushing ie nd 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. impossibility of defining it will not deter the intrepid initiate (in view of the fact that the udmntal conception is beyond the normal categories of reason.)>> IOEL "Hail, Thou that art!" KOThA "Thou hollow one!" {269} AThOR-e-BAL-O "Thou Goddess of Beauty and Love, whom Satan, beholding, desireth!" ABRAFT "The Fathers, male-female, desire Thee!"

(The conception is of Earth, glowing, inhabited by a Solar-Phallic Hippopotamus<<Sacred to AHAThOOR.e idea is that of the Female conceived as invulnerable, reposeful, of enormous swallowing capacit t.> of a Venereal nature.) Hear Me: and make all Spirits subject unto Me: so that every Spirit of the Firmament, and of the Ethupon The Earth and under the Earth: on dry land and in the Water: of Whirling Air, and of rushingFr:and every Spell and Scourge of God may be obedient unto Me.

Section F. Spirit.

Hear Me:

AFT "Male-Female Spirits!" ABAFT "Male-Female Sires!" BAS-AUMGN "Ye that are Gods, going forth, uttering AUMGN. (The Word that goeth from (A) Free Breath. (U) through Willed Breath. (M) and stopped Breath. (GN) to Continuous Breath. thus symbolizing the whole course of spiritual life. A is the formless Hero; U is the six-fold solar sound of 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!" SA-BA-FT "Nuith! Hadith! Ra-Hoor-Khuit!" "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 He. Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament and of th te: upon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of ruhig ir: 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 "Sun-lion 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} AD-ON-A-I<<In Hebrew, ADNI, 65. The Gnostic Initiates transliterated it to imply their own secret flae; we follow so excellent an example. ON is an Arcanum of Arcana; its significance is taught, rdaly, in the O.T.O. Also AD is the paternal formula, Hadit; ON is its complement NUIT; the fina Yd igifies "mine" etymologically and essentially the Mercurial (transmitted) hermaphroditic virgnalsee -- The Hermit of the Taro --- The use of the name is therefore to invoke one's own inmost ecrey, cnsidred as the result of the conjunction of Nuit and Hadit. If the second A is included,its iport s to ffirm the operation of the Holy Ghost and the formulation of the Babe in the Egg, hich pecedesthe apearance 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 Psycho-analysis will contribute noy 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 thglo-Saxons. That is, it is the concealed place, which since all things are in thine own self, isteuconscious. Liber CXI (Aleph) cap GR:Delta-sigma>> 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 out-splashing of the seeds of Immortality"

Section Gg. The Attainment.

1. I am He! the Bornless Spirit! having sight in the feet: Strong, and the Immortal Fire! 2. I am He! the Truth! 3. I am He! Who 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 Firnt, and of the Ether, upon the Earth and under the Earth: on dry Land, or in the Water: of WhirligAror 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}




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 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. "Line 2,3,4" He asserts that His Angel has created (for the purpose of self-realization through projection in conditioned Form) three pairs of opposites: (a) The Fixed and the Volatile; (b) The Unmanifested and the Manifest; and © 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 Un-nefer by that of Ra-Hoor-Khuit at the outset, and by that of one's own Holy Guardian Angel when it has been communicated.

"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 self-appointed 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.

"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 co-ordination 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 self-realization; 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 God-concealing 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 "Ankh-f-n-Khonsu" 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 "un-nefer" the Perfection of "Asar" himself as a man, but as Ptah-Apophrasz-Ra, the identity (Hadit) wrapped in the Dragon (Nuit) and thereby manifested as a Sun (Ra-Hoor-Khuit). 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 three-fourths of the circle. He should give the sign of the Enterer on passing the Kiblah, or Direction of Boleskine. This picks up the force naturally radiating from that point<<This is an assumption based on Liber Legis II, 78 and III, 3 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:beta-alpha-tau-rho-alpha-chi-omicron-phi-rho-lon-nu-omicron-beta-omicron-omicron-kappa-omicron-sigma-mu-omicron-mu-alpha-chi-iota-alpha.>>, asuigthe 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 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, s, and Tamas in the Hindu system; and are rather modes of action than actual qualities even when ocied as latent. They are the apparatus of communication between the planes; as such, they are cnvnton. There is no absolute validity in any means of mental apprehension; but unless we make thse pirts f the Firmament subject unto us by establishing right relation (within the possible limis) wth te Unverse, we shall fall into error when we develop our new instrument of direct understading. It i vita that the Adept should train his intellectual faculties to tell him the truth, in he meaure oftheir apacity. To despise the mind on account of its limitations is the most disastrus bluner; it s the cmmon cause of the calamities which strew so many shores with the wreckage ofthe Mystc Armada Bigotr, Arrogance, Bewilderment, all forms of mental and moral disorder, so oftn observe in peopl of greatspiritual attainment, have brought the Path itself into discredit; almst all suc catastropes are dueto trying to build the Temple of the Spirit without proper attentio to the menal laws of tructure an the physical necessities of foundation. The mind must be brougt to its utmst pitch of erfection, bt according to its own internal properties; one cannot feed amicroscope onmutton chops. It must be rgarded as a mechanical instrument of knowledge, independen of the personlity of its posessor. One mst treat it exactly as one treats one's electroscope orone's eyes; oneinfluence of on's wishes. A pysician calls in a colleague to attend to his own faily, knowing tha personal anxiet may derange hisjudgment. A microscopist who trusts his eyes whe his pet theory i at stake may falify the facts, an find too late that he has made a fool of himslf. In the case of initiations itself, history is scarred with the wounds inflicted by this Dagger. eminds us constantly of the danger of relying upon the intellectual faculties. A judge must knowtelw in every point, and be detached from personal prejudices, and incorruptible, or iniquity wil tiuph Dogma, with persecution, delusion, paralysis of progress, and many another evil, as its stras, as lways established a tyranny when Genius has proclaimed it. Islam making a bonfire of wrttenWisdm, ad Haeckel forging biological evidence; physicists ignorant of radioactivity disputingthe cnclusons o geology, and theologians impatient of truth struggling against the tide of though; all uch mut perih at the hands of their own error in making their minds, internally defective o externlly defected, he 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 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 swift-darting Will. These four stages explain how the non-Ego 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 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. 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 Brahmarandra-Cakkra, 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 Twin-Symbol of Self, and 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 night-wind. 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 Lion-Serpents leap from the ambush, awakening the adept to witness their Will and sweep him with them in their enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution of 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 be perceived, though often under other forms, by even the ordinary man.>> The spate of stars shoots from the head of the Will-Symbol, 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 repeated success, that the Adept is not flung back into his mortality by the explosion of the Star-spate, but identified with one particular "Lion-Serpent", continuing conscious thereof until it finds its proper place in Space, when its secret self flowers forth as a truth, which the Adept may then take back to earth with him. This is but a side issue. The main purpose of the Ritual is to establish the relation of the 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 war-drums.


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 Scin-Laeca 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, 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 twins Vau He, Mind and body.>>; a soul implants itself in sense-hoodwinked 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 he 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 all;<<If we adopt the new orthography VIAOV (Book 4 Part III Chap. we must read "The Sun-6-the Son" etc. for "all"; and elaborate this interpretation here given in te ays, accordingly. Thus O (or F) will not be "The Fifteen by function" instead of "Five" etc.,an "n ct free, firm, aspiring, ecstatic", rather than "gentle" etc. as in the present text.>> yetwar thir 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 sing TzBA-F Where the Root, "an Host", has the value of 93. The Practicus should revive this Ritultrughout in the Light of his personal researches in the Qabalah, and thus make it his own peculir roery. The spelling here suggested implies that he who utters the Word affirms his allegiance o te smbos 93 and 6; that he is a warrior in the army of Will and of the Sun. 93 is also the numer o AIWZ an 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 Ra-Hoor-Khuit. 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, "Woradd (Hebrew values) to 93. and GR:Epsilon-Pi-Eta, "Words", (whence "Epic") has also that value: REslon-Iota-Delta-Epsilon GR:Tau-Alpha GR:Epsilon-Pi-Eta might be the phrase here intended: itsnube i 418. This would then assert the accomplishment of the Great Work; this is the natural conluson f te 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 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 quantind quality. One should not become anxious about one's physical or mental health on a priori groud,bt pay attention only to indubitable symptoms of distress should such arise.>> For know that te ru 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 Formleire, that Fire which darts and flashes through all the Depths of the Universe; hear thou the Voic fte Fire! "A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence comete Image of a voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. As here is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the holdrsof the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shats r lght and standing on the shoulders of the horse, then if thy meditation prolongeth itself, tou salt niteall these symbols into the form of a Lion." This passage --- combined with several others --- is paraphased in poetry by Aleister Crowley in "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! It fitteth not thy Body to behold That living light of Hell, The unluminous, dead flame, Until that body from the crucible Hath passed, pure gold! For, from the confines of material space, The twilight-moving place, The gates of matter, and the dark threshold, Before the faces of the Things that dwell In the Abodes of Night, Spring into sight Demons, dog-faced, 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 Snake-wise in royal robe Wound round that vanished glory of the globe, Unto that sky beyond the starry deeps, Beyond the Toils of Time, --- then formulate In thine own mind, luminous, concentrate, The Lion of the Light, a child that stands On the vast shoulders of the Steed of God: Or winged, or shooting flying shafts, or shod With the flame-sandals. Then, lift up thine hands! Centre thee in thine heart one scarlet thought Limpid with brilliance of the Light above! Drawn into naught All life, death, hatred, love: All self concentred in the sole desire --- Hear thou the Voice of Fire!"






The Adept who has mastered this Ritual, successfully realising the full import of this controlledture, ought not to allow his mind to loosen its grip on the astral imagery of the Star-spate, Wil-ybl, or Soul-symbol, or even to forget its duty to the body and the sensible surroundings. Nor holdheomit to keep his Body of Light in close touch with the phenomena of its own plane, so that ts riv cosciousness may fulfil its proper functions of protecting his scattered ideals from obsesion. Bt heshould have acquired, by previous practice, the faculty of detaching these elements of hisonsciusnes from their articulate centre, so that they become (temporarily) independent responsibl nits, apableof receiving communications from headquarters at will, but perfectly able (1) to tak cre of temselve without troubling their chief, and (2) to report to him at the proper time. In fiure, the must belike subordinate officers, expected to display self-reliance, initiative, and ntegity in th executio of the Orders of the Day. The Adept should therefore be able to rely on these individual minds of his to control their own itions without interference from himself for the time required, and to recall them in due course,rciing an accurate report of their adventures. This being so, the Adept will be free to concentrate his deepest self, that part of him which unciously orders his true Will, upon the realization of his Holy Guardian Angel. The absence of hisbdl, mental and astral consciousness is indeed cardinal to success, for it is their usurpation ofhi atetion which has made him deaf to his Soul, and his preoccupation with their affairs that haspreentd hm 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; © to arouse in him an enthusiasm so intense as to intoxicate and anaesthetize him, that he may feel and resent the agony of this spiritual vivisection, just as bashful lovers get drunk on the edn night, in order to brazen out the intensity of shame which so mysteriously coexists with thei dsie; (d) to concentrate the necessary spiritual forces from every element, and fling them simultaneousnto 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. an decide what must be banished, what purified, what concentrated. He can then concentrate his wl pn its one essential element, over-coming its resistance --- which is automatic, like a physiolgialrelex --- by destroying inhibitions through his ego-overwhelming enthusiasm.<<A high degree o intiaionis required. This means that the process of analysis must have been carried out very througly. The dept must have become aware of his deepest impulses, and understood their true signifcance The"resitance" here mentioned is automatic; it increases indefinitely against direct pressre. I is usless t try to force oneself in these matters; the uninitiated Aspirant, however eagerhe may e, is sre to fil. One must know how to deal with each internal idea as it arises. It s impossble to oercome oe's inhibitions by conscious effort; their existence justifies them. Godis on ther side, a on that f the victim in Browning's "Instans Tyrannus." A man cannot compel hiself to loe, howevermuch he ma want to, on various rational grounds. But on the other hand, whenthe true imulse comes,it overwhels all its critics; they are powerless either to make or break a enius; it ca only testif to the factthat it has met its master.>> The other half of the work nees no such comlex effort; fr his Angel i simple and unperplexed, ready at all times to respond to ightly orderedapproach. {29} But the results of the Ritual are too various to permit of rigid description. One may say that, uming the union to be perfect, the Adept need not retain any memory soever of what has occurred. H a be merely aware of a gap in his conscious life, and judge of its contents by observing that hs atrehas 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 pred to realise the rapture, and to express it to itself in one way or another. This involves the efcion of that part, its freedom from prejudice and the limitations of rationality so-called. Fo istnc: one could not receive the illumination as to the nature of life which the doctrine of evoutin soul shed, if one is passionately persuaded that humanity is essentially not animal, or convncedthatcauslity is repugnant to reason. The Adept must be ready for the utter destruction of hi poin of vew onany subject, and even that of his innate conception of the forms and laws of thougt.<<Ofcourse even alse tenets and modes of the mind are in one sense true. It is only their apperance wich altrs. Coernicus did not destroy the facts of nature, or change the instruments of obervation He merly effeced a radical simplification of science. Error is really a "fool's knot". Moreover the verytendency esponsible for the entanglement is one of the necessary elements of th situation Nothing s "wrong" n the end; and one cannot reach the "right" point of view without te aid of on's particulr "wrong" pint. If we reject or alter the negative of a photograph we shal not get a prfect positie.>> Thus h may find that his Angel consider his "business" or his "love to be absurdtrifles; alsothat human idas of "time" are invalid, and human "laws" of logic applicble only to th relations beteen illusions. Now the Angel will make contact with the Adept at any point that is sensitive to His influence. a point will naturally be one that is salient in the Adept's character, and also one that is, intepoper sense of the word, pure<<This means, free from ideas, however excellent in themselves, whchar freign 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 impressif his Angel in a physical form which is sublimely quintessential of his ideal. A musician may berp way by majestic melodies such as he never hoped to hear. A philosopher may attain apprehensio o temndous truths, the solution of problems that had baffled him all his life. Conformably with this doctrine, we read of illuminations experienced by simple-minded men, such aworkman who "saw God" and likened Him to "a quantity of little pears". Again, we know that ecstay minging upon unbalanced minds, inflames the idolised idea, and produces fanatical faith fierce ve t fenzy, with intolerance and insanely disordered energy which is yet so powerful as to effectthedesinis of empires. But the phenomena of the Knowledge and Conversation of the Holy Guardian Angel are a side issue; essence of the Union is the intimacy. Their intimacy (or rather identity) is independent of all ata 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 physicalture of animal sympathy with the spiritual spasm. This is to be criticised as incomplete self-coto. Silence is nobler. In any case the Adept must be in communion with his Angel, so that his Soul is suffused with subly, whether intelligible or not in terms of intellect. It is evident that the stress of such spirta ossession must tend to overwhelm the soul, especially at first. It actually suffers from the xcssofits ecstasy, just as extreme love produces vertigo. The soul sinks and swoons. Such weaknss s ftalalike to its enjoyment and its apprehension. "Be strong! then canst thou bear more raptre!"sayeh th Book of the Law.<<Liber Al vel Legis, II, 61-68, where the details of the proper tecniqueare dscussd. {WEH Note extension: The passage in quotations in this sentence nowhere appear in "Te Bookof theLaw". Crowley is evidently recapitulating several passages in a paraphrase. A II, 22starts his, an 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 potentto set the body to strive with {297} the soul. Let the muscles take grip on themselves as if onewr restling. Let the jaw and mouth, in particular, be tightened to the utmost. Breathe deeply, loly yt strongly. Keep mastery over the mind by muttering forcibly and audibly. But lest such mtteingten to disturb communion with the Angel, speak only His Name. Until the Adept have heard tat Nme, hereore, he may not abide in the perfect possession of his Beloved. His most important tsk isthus o ope his ears to the voice of his Angel, that he may know him, how he is called. For earken this ame, uderstood rightly and fully, declareth the nature of the Angel in every point, wereforealso tht Name s the formula of the perfection to which the Adept must aspire, and also of he powerof Magic by virte whereof he must work. He then that is as yet ignorant of that Name, let him repeat a word worthy of this particular Rit Such are Abrahadabra, the Word of the Aeon, which signifieth "The Great Work accomplished"; andAmninterpreted in Part III of Book 4<<The essence of this matter is that the word AUM, which exprsss hecourse of Breath (spiritual life) from free utterance through controlled concentration to Slene, s tansmuted by the creation of the compound letter GR:Mu-Gamma-Nu to replace M: that is, Slenc is ealied as passing into continuous ecstatic vibration, of the nature of "Love" under "Will as sewn b GR:u-Gamma-Nu = 40 + 3 + 50 = 93 GR:Alpha-Gamma-Alpha-Pi-Eta, GR:Theta-Epsilon-Lamba-Eta-u-Alph etc.,and the whole word has the value of 100, Perfection Perfected, the Unity in comletion,and equvalent o GR:Kappa-Rho the conjunction of the essential male and female principles.>; and te name o THE BEAT, for that His number showeth forth this Union with the Angel, and His Wrk is no ther thanto make al 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 constrain Him to consent to continue in communion until the consciousness becomes capable of clercmrehension, and of accurate transmission<<The "normal" intellect is incapable of these function; speior faculty must have been developed. As Zoroaster says: "Extend the void mind of thy soulto hatIntlligible that thou mayst learn the Intelligible, because it subsisteth beyond Mind. Tho wil notundestand It as when understanding some common thing.">> of the {298} transcendent Truth f theBelovd to he heart that holds him. The firm repetition of one of these Words ought to enable the Adept to maintain the state of Unior several minutes, even at first. In any case he must rekindle his ardour, esteeming his success rather as an encouragement to moreent 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 suc is followed by a series of failures. For success makes success seem so incredible that one is apt to create an inhibition fatal to subent attempts. One fears to fail; the fear intrudes upon the concentration and so fulfils its ownpohcy. We know how too much pleasure in a love affair makes one afraid to disgrace oneself on th nxtfe occasions; indeed, until familiarity has accustomed one to the idea that one's lover has nversupose one to be more than human. Confidence returns gradually. Inarticulate ecstasy is replced y a ore ober 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 apiation of exquisite details of the view. At first they were blurred by the blinding rush of genea euty; they emerge one by one as the shock subsides, and passionate rapture yields to intelligen itees. In the same way the Adept almost always begins by torrential lyrics painting out mystical extravaes about "ineffable love", "unimaginable bliss", "inexpressible infinities of illimitable utternes.<his corresponds to the emotional and metaphysical fog which is characteristic of the emergenceofthugt from homogeneity. The clear and concise differentiation of ideas marks the adult mind.>> Heusullyloses his sense of proportion, of humour, of reality, and of sound judgment. His ego isofte infatedto the bursting point, till he would be abjectly ridiculous if he were not so pitifuly danerousto hiself and others. He also tends to take his new-found "truths of illumination" forthe enire boy of tuth, and insists that they must be as valid an vital for all men as they happento be fr himsef. {29} It is wise to keep silence about those things "unlawful to utter" which one may have heard "in thventh 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 few days by trumpeting his triumphs. He must give time a chance to redress his balance, sore shknb the impact of the Infinite. As he becomes adjusted to intercourse with his Angel, he will find his passionate ecstasy developuality of peace and intelligibility which adds power, while it informs and fortifies his mental admrl qualities instead of obscuring and upsetting them. He will by now have become able to convesewih is Angel, impossible as it once seemed; for he now knows that the storm of sound which he sppoed o b the Voice was only the clamour of his own confusions. The "infinity" nonsense was bornof hs ow inaility to think clearly beyond his limits, just as a Bushman, confronted by numbers abve fie, ca onlycall them "many". The truth told by the Angel, immensely as it extends the horizon of the Adept, is perfectly definand precise. It does not deal in ambiguities and abstractions. It possesses form, and confesseslw n exactly the same way and degree as any other body of truth. It is to the truth of the materalan itellectual spheres of man very much what the Mathematics of Philosophy with its "infinite srie" ad "antorian continuity" is to schoolboy arithmetic. Each implies the other, though by thatone ay eplor 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 Ange continual conscious communion. For his Angel is an intelligible image of his own true Will, to owih 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 Gry of the Mind. It is also directly inspired from Kether, the ultimate Self, through the Path of h ih Priestess, or initiated intuition. Hence the Angel is in truth the Logos or articulate exprssonofthe whole Being of the Adept, so that as he increases in the perfect understanding of {300}Hisnam, h approaches the solution of the ultimate problem, Who he himself truly is. Unto this final statement the Adept may trust his Angel to lead him; for the Tiphereth-consciousnalone is connected by paths with the various parts of his mind.<<See the maps "Minutum Mundum" inteEuinox 1, 2, & 3 and the general relations detailed in Liber 777, of which the most important clunsar reprinted in Appendix V.>> None therefore save He hath the knowledge requisite for calcultin th cobinations of conduct which will organise and equilibrate the forces of the Adept, agains themomet whn it becomes necessary to confront the Abyss. The Adept must control a compact and cheren massif heis to make sure of hurling it from him with a clean-cut gesture. I, The Beast 666, lift up my voice and swear that I myself have been brought hither by mine Angelfter that I had attained unto the Knowledge and Conversation of Him by virtue of mine ardour towad i, and of this Ritual that I bestow upon men my fellows, and most of His great Love that He beaet t m, yea, verily, He led me to the Abyss; He bade me fling away all that I had and all that I as;andHe orsook me in that Hour. But when I came beyond the Abyss, to be reborn within the womb f BAALON the 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 Crowand Conquering Child.<<For the account of these matters see The Equinox, Vol. I, "The Temple of Slmnthe King", Liber 418, Liber Aleph, John St. John, The Urn, and Book 4, Part IV.>> Thus he fulflld y ill 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 myce.









.===========.=========================.======================. : I : II : III : : KEY SCALE : HEBREW NAMES OF NUMBERS : ENGLISH OF COLUMN II : : : & LETTERS : : :-----------+-------------------------+----------------------: : :Aleph-Yod-Nunfinal : Nothing. : : 0 :Aleph-Yod-Nunfinal : No Limit. : : :Samekh-Vau-Pehfinal : : : :Aleph-Yod-Nunfinal : Limitless L.V.X. : : :Samekh-Vau-Pehfinal : : : :Aleph-Vau-Resh : : : 1 :Koph-Taw-Resh : Crown. : : 2 :Chet-Koph-Mem-Heh : Wisdom. : : 3 :Bet-Yod-Nun-Heh : Understanding. : : 4 :Chet-Samekh-Dalet : Mercy. : : 5 :Gemel-Bet-Vau-Resh-Heh : Strength. : : 6 :Taw-Peh-Aleph-Resh-Taw : Beauty. : : 7 :Nun-Tzaddi-Chet : Victory. : : 8 :Heh-Vau-Dalet : Splendour. : : 9 :Yod-Samekh-Vau-Dalet : Foundation. : : 10 :Mem-Lamed-Koph-Vau-Taw : Kingdom. : : 11 :Aleph-Lamed-Pehfinal : Ox. : : 12 :Bet-Yod-Taw : House. : : 13 :Gemel-Mem-Lamed : Camel. : : 14 :Dalet-Lamed-Taw : Door. : : 15 :Heh-Heh : Window. : : 16 :Vau-Vau : Nail. : : 17 :Zain-Yod-Nunfinal : Sword. : : 18 :Chet-Yod-Taw : Fence. : : 19 :Tet-Yod-Taw : Serpent. : : 20 :Yod-Vau-Dalet : Hand. : : 21 :Koph-Pehfinal : Palm. : : 22 :Lamed-Mem-Dalet : Ox Goad. : : 23 :Mem-Yod-Memfinal : Water. : : 24 :Nun-Vau-Nunfinal : Fish. : : 25 :Samekh-Mem-Kophfinal : Prop. : : 26 :Ayin-Yod-Nunfinal : Eye. : : 27 :Peh-Heh : Mouth. : : 28 :Tzaddi-Dalet-Yod : Fish-hook. : : 29 :Qof-Vau-Pehfinal : Back of Head. : : 30 :Resh-Yod-Shin : Head. : : 31 :Shin-Yod-Nunfinal : Tooth. : : 32 :Taw-Vau : Tau (as Egyptian). : : 32 "bis" :Taw-Vau : --- : : 31 "bis" :Shin-Yod-Nunfinal : --- : : : : : : : : : : : : : : : : : : : : : : : : :

{304 & 305}


.===========.=========================.===============================. : I : VI : VII : : KEY SCALE : THE HEAVENS OF ASSIAH : ENGLISH OF COLUMN VI : :-----------+-------------------------+-------------------------------: : 1 :Resh-Aleph-Shin-Yod-Taw : Sphere of the Primum Mobile : : :Heh-Gemel-Lamed-Gemel- : : : Lamed-Yod-Memfinal : : : 2 :Mem-Samekh-Lamed-Vau-Taw : Sphere of the Zodiac : : : : Fixed Stars : : 3 :Shin-Bet-Taw-Aleph-Yod : Sphere of Saturn : : 4 :Tzaddi-Dalet-Qof : Sphere of Jupiter : : 5 :Mem-Aleph-Dalet-Yod- : Sphere of Mars : : : Memfinal : : : 6 :Shin-Mem-Shin : Sphere of Sol : : 7 :Nun-Vau-Gemel-Heh : Sphere of Venus : : 8 :Koph-Vau-Koph-Bet : Sphere of Mercury : : 9 :Lamed-Bet-Nun-Heh : Sphere of Luna : : 10 :Chet-Lamed-Memfinal : Sphere of the Elements : : :Yod-Samekh-Vau-Dalet- : : : : Vau-Taw : : : 11 :Resh-Vau-Chet : Air : : 12 : (Planets following : MERCURY : : : Sephiroth corresponding): : : 13 : : Luna : : 14 : : Venus : : 15 :Tet-Lamed-Heh : Aries Fire : : 16 :Shin-Vau-Resh : Taurus Earth : : 17 :Taw-Aleph-Vau-Mem-Yod- : Gemini Air : : : Memfinal : : : 18 :Samekh-Resh-Tet-Nunfinal : Cancer Water : : 19 :Aleph-Resh-Yod-Heh : Leo Fire : : 20 :Bet-Taw-Vau-Lamed-Heh : Virgo Earth : : 21 : : Jupiter : : 22 :Mem-Aleph-Zain-Nun-Yod- : Libra Air : : : Memfinal : : : 23 :Mem-Yod-Memfinal : Water : : 24 :Ayin-Qof-Resh-Bet : Scorpio Water : : 25 :Qof-Shin-Taw : Sagittarius Fire : : 26 :Gemel-Dalet-Yod : Capricornus Earth : : 27 : : Mars : : 28 :Dalet-Lamed-Yod : Aquarius Air : : 29 :Dalet-Gemel-Yod-Memfinal : Pisces Water : : 30 : : Sol : : 31 :Aleph-Shin : Fire : : 32 : : Saturn : : 32 "bis" :Aleph-Resh-Tzaddifinal : Earth : : 31 "bis" :Aleph-Taw : Spirit : : : : : : : : : : : : : : : : :

{306 & 307}


.=========.================.===================.=======================. : : 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" :................:...................:.......................: : : : : : {WEH NOTE: Row 29 has been corrected, original had a typo of Mars Fire}



.=========.====================================.=======================. : : 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 : :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. :



.=========.=============================.==============================. : : 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, Varruna-Avatar. : : 6 :Asar, Ra. :Vishnu-Hari-Krishna-Rama. : : 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 :Ra-Hoor-Khuit, Pasht, Sekhet,:Vishnu (Nara-Singh Avatar). : : : Mau, Sekhmet. : : : 20 :Isis (as Virgin). :The Gopi Girls, the Lord of : : : : Yoga. : : 21 :Amoun-Ra. :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 (Horse-Avatar). : : 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 :Thoum-aesh-neith, 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}


.=========.=============================.==============================. : : 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 : : 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) : : : : :



.=========.=============================.==============================. : : 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. : : : 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 :Eagle-snake-scorpion :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 Water respectively.} {313 & 314}


.=========.=============================.================================. : : 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. :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. : : : : 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 :Lign-aloes. :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 beestored from Liber 777} {317 & 318}


.=========.==========.===============.====================.============. : : 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 :Mem-Heh Mah: : : : : World. : : : 23 : Heh : Water, Taste. :Briah, Creative :Samekh-Gemel: : : : : World. : Seg: : 31 : Yod : Fire, Sight. :Atziluth, Archetypal:Ayin-Bet Ob: : : : : World. : : :32 "bis" : Heh : Earth, Touch. :Assiah, Material :Bet-Nunfinal: : : : : World. : Ben: :31 "bis" : Shin : Spirit, :....................:............: : : : Hearing. : : : : : : : : : :=========+========.=.========.======.====.===============.===.========: : : 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 - :Sanna. : : :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. :



.=========.======.=======.=================.=========.===================. : :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 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 :



.=========.====================.===================.===================. : : 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 :......................:.....................:.....................: : 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 un in place of Moon.} {321}


.=========.====================.===================.===================. : : 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) : : : : : : : 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 parenth without deletion of original.} {322}


.=========.=======.=============.=========.============.========. : : 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,M-f:M Mem : 40, 600 : Water : 12 : : 24 :Nun,N-f:N Nun : 50, 700 : Scorpio : 13 : : 25 :Samekh :S Samekh : 60 : Sagittarius: 14 : : 26 :Ayin :O Ayin : 70 : Capricorn : 15 : : 27 :Peh,P-f:P Pe : 80, 800 : Mars : 16 : : 28 :Tzaddi,:Tz Tzaddi : 90, 900 : Aquarius : 17 : : : Tz-f : : : : : : 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-


.=========.=========================================================. : : CLXXX : :KEY SCALE: : : : TITLES OF TAROT TRUMPS : :---------+---------------------------------------------------------: :11 :The Spirit of 'GR:Alpha-iota-theta-eta-rho : : 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 Bringer-forth of : : : Life. : : 26:The Lord of the Gates of Matter. The Child of the : : : forces of Time. : : 27 :The Lord of the Hosts of the Mighty. : : 28:The Daughter of the Firmament; the Dweller between the : : : Waters. : : 29:The Ruler of Flux & Reflux. The Child of the Sons of : : : the Mighty. : : 30 :The Lord of the Fire of the World. : :31 :The Spirit of the Primal Fire. : : 32 :The Great One of the Night of Time. : :31 "bis" :.........................................................: :32 "bis" :.........................................................: : : :




Grimorium Sanctissimum.

Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus supremis O.T.O. Grimorium Quod Bmet 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:Theta-Epsilon-Lambda-Eta-Mu-Alpha.

De ceremonio Principii.

Fiat ut in Libro DCLXXI dicitur, sed antea virgo lavata sit cum verbis "Asperge me..." GR:chi. GR:tGR: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.

De ceremonio Dedicationis.

Invocet virgo Imaginem Dei. M.I.N.I.S. his verbis. --- Tu qui es prater omnia... GR:chi. GR:tau. ambda." 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:Alpha-Upsilon-Mu-Gamma-Nu.




Facing East, in the centre, draw deep deep deep thy breath closing thy mouth with thy right forefr prest against thy lower lip. Then dashing down the hand with a great sweep back and out, expeligfrcibly thy breath, cry GR:Alpha-Pi-Omicron GR:Pi-Alpha-Nu-Tau-Omicron-Sigma GR:Kappa-Alpha-apa-miron-Delta-Alpha-Iota-Mu-Omicron-Nu-Omicron-Sigma. With the same forefinger touch thy forehead, and say GR:Sigma-Omicron-Iota, thy member, and say Omega GR:Phi-Alpha-Lambda-Lambda-Epsilon<<The secret sense of these words is to be sought in thenmrtion thereof.>>, thy right shoulder, and say GR:Iota-Sigma-Chi-Upsilon-Rho-Omicron-Sigma, thylet holder, and say GR:Epsilon-Upsilon-Chi-Alpha-Rho-Iota-Sigma-Tau-Omicron-Sigma; then clasp thne and, lcking the fingers, and cry GR:Iota-Alpha-Omega. Advance to the East. Imagine stronglya Petagrm, aight, in thy forehead. Drawing the hands to the eyes, fling it forth, making the sig of Hrus ad roa GR:Theta-Eta-Rho-Iota-Omicron-Nu. Retire thine hand in the sign of Hoor-paar-Kraat. 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 raise thy voice in the Paian, with thwords GR:Iota-Omega GR:Pi-Alpha-Nu, with the signs of N.O.X. Extend the arms in the form of a Tau and say low but clear: GR:Pi-Rho-Omicron GR:Mu-Omicron-Upsilon GR:Iota-Upsilon-Gamma-Gamma-Epsilon-Sigma GR:Omicron-Pi--Chi-Omega GR:Mu-Omicron-Upsilon GR:Tau-Epsilon-Lambda-Epsilon-Tau-Alpha-Rho-Chi-Alpha-Iota GREsln-Pi-Iota GR:Delta-Epsilon-Xi-Iota-Alpha GR:Chi-Upsilon-Nu-Omicron-Chi-Epsilon-Sigma GR:Epslo-P-Apha-Rho-Iota-Sigma-Tau-Epsilon-Rho-Alpha GR:Delta-Alpha-Iota-Mu-Omicron-Nu-Omicron-Sigma R:Pi-Esiln-Gamma GR:Epsilon-Iota GR:Gamma-Alpha-Rho GR:Pi-Epsilon-Rho-Iota GR:Mu-Omicron-Upsion R:Omcron GR:Alpha-Sigma-Tau-Eta-Rho GR:Tau-Omega-Nu GR:Pi-Epsilon-Nu-Tau-Epsilon GR:Kappa-Apha-Ita G:Epsion-Nu GR:Tau-Eta-Iota GR:Sigma-Tau-Eta-Lambda-Eta-Iota GR:Omega GR:Alpha-SigmaTau-Et-Rho R:Tau-mega-Nu GR:Epsilon-Xi GR:Epsilon-Sigma-Tau-Eta-Chi-Epsilon. Repeat the Cross Qabalistic, as above, and end as thou didst begin.




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, ann keep silent about them, the signs of N.O.X. being the signs of Puer, Vir, Puella, Mulier. Omittesgn. I.R. Then let him advance to the East and make the Holy Hexagram, saying: "Pater et Mater unus deus Ara." 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 Araa" Let him then return to the Centre, and so to The Centre of All (making the "Rosy Cross" as he mayw how) saying "Ararita Ararita Ararita". (In this the Signs shall be those of Set Triumphant and fBpomet. Also shall Set appear in the Circle. Let him drink of the Sacrament and let him communcae hesame.) Then let him say: "Omnia in Duos: Duo in Unum: Unus in Nihil: Haec nec Quatuor necOmna nc Do nec Unus nec Nihil Sunt. Gloria Patri et Matri et Filio et Filiae et Spiritui Sancto externo et Spiritui Sancto interno utt 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 e in the Sign of Isis Rejoicing.




"The Magician, his breast bare, stands before an altar on which are his Burin, Bell, Thurible, and 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 hisds." 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 es 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 Incense-cake, proclaim These adorations of Thy name. "He makes them as in Liber Legis, and strikes again Eleven times uphe 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"


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."





A.'. A.'. publication in Class D. Being the Ritual of the Mark of the Beast: an incantation prope invoke the Energies of the Aeon of Horus, adapted for the daily use of the Magician of whatever rd. 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 Invernesstitude 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 RA-HOOR-KHUIT!

"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, dependent from the Circle.)

"The Asseveration of the Spells." 1. Let the Magician clasp his hands upon his Wand, his fingers and thumbs interlaced, crying LAShTAL! GR:Theta-Epsilon-Lambda-Eta-Mu-Alpha! GR:Digamma-Iota-Alpha-Omicron-Digamma! GR:Alpha-Gamma-Alpha-Pi-Eta! GR:Alpha-Upsilon-Mu-Gamma-Nu! (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 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 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:Theta-Epsilon-Lambda-Eta-Mu-Alpha! 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 six-rayed Splendour!" (This dance may be omitted, and the whole utterance chanted in the attitude of Phthah.)


This is identical with the First Gesture.

(Here followeth an impression of the ideas implied in this Paean.) {334}

I also am a Star in Space, unique and self-existent, an individual essence incorruptible; I also ne Soul; I am identical with All and None. I am in All and all in Me; I am, apart from all and lr fall, and one with all. I am a God, I very God of very God; I go upon my way to work my will; I have made matter and motior my mirror; I have decreed for my delight that Nothingness should figure itself as twain, that ih dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanerng o my shadows. I am not that which is not; I know not that which knows not; I love not that hic loes ot. For I am Love, whereby division dies in delight; I am Knowledge, whereby all parts,pluned i thewhole, perish and pass into perfection; and I am that I am, the being wherein Being i lostin Nohing,nor deigns to be but by its Will to unfold its nature, its need to express its perectionin allpossiblities, 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 sby Necessity my soul's expression through my will to be, to do, to suffer the symbols of itself. Ia mnipresent, for naught exists where I am not, who fashioned space as a condition of my consciosnssofmyself, 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 ofnature, 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'sne, who conceive of others like myself in essence and truth, yet unlike in expression and illusio. am the None, for all that I am is the imperfect image of the perfect; each partial phantom mustershin the clasp of its counterpart; each form fulfil itself by finding its equated opposite, andstisyin 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 m have united in "love under will." "A" is "the Fool", Naught in Thought (Parzival), Word (Harpocrates), and Action (Bacchus). He is boundless air, the wandering Ghost, but with "possibilities". He is the Naught that the Two hav aeby "love under will". "LA" thus represents the Ecstasy of Nuit and Hadit conjoined, lost in love, and making themselvesght thereby. Their child is begotten and conceived, but is in the phase of Naught also, as yet. "A s 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 thh the Equilibrium of Contraries. The weight is still nothing, but it is expressed as if it were w qal 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 Magor 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 Ra-Hoor-Khuit. "The Angel" represents the Stele 666, showing the Gods of the Aeon, while "Strength" is a pictureBabalon 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, 3 is thrice 31. "T" shows the formula of Magick declared in that Word; the Lion, the Serpent, th u,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 . Thus "L" is Father-Mother, Two and Naught, and the Spirit (Holy Ghost) of their Love is also Nuh. Love is AHBH, 13, which is AChD, Unity, I, Aleph, who is The Fool who is Naught, but none theles n ndividual One, who (as such) is not another, yet unconscious of himself until his Oneness epresesitslf as a duality. Any impression or idea is unknowable in itself. It can mean {336} nothing until brought into reln with other things. The first step is to distinguish one thought from another; this is the condto f recognizing it. To define it, we must perceive its orientation to all our other ideas. Theexen o our knowledge of any one thing varies therefore with the number of ideas with which we cancomareit. Every new fact not only adds itself to our universe, but increases the value of what wealredy psses. In "AL" this "The" or "God" arranges for "Contenance to behold contenance", by establishing itsel an equilibrium, "A" the One-Naught conceived as "L" the Two-Naught. This "L" is the Son-Daughte ou-Harpocrates just as the other "L" was the Father-Mother Set-Isis. Here then is Tetragrammato ocemoe, but expressed in identical equations in which every term is perfect in itself as a mode f Nugh. "ShT" supplies the last element; making the Word of either five or six letters, according as we rd "ShT" as one letter or two. Thus the Word affirms the Great Work accomplished: 5 Degree = 6Squr. "ShT", is moreover a necessary resolution of the apparent opposition of "LA" and "AL"; for one co hrdly pass to the other without the catalytic action of a third identical expression whose functo houd be to transmute them. Such a term must be in itself a mode of Naught, and its nature cannt ncoachon the perfections of Not-Being, "LA" or of Being, "AL". It must be purely Nothing-Matte, s asto crate a Matter-in-Motion which is a function of "Something". Thus "ShT" is Motion in its double phase, an inertia composed of two opposite currents, and each ent is also thus polarized. "Sh" is Heaven and Earth, "T" Male and Female; "ShT" is Spirit and Mte;one is the word of Liberty and Love flashing its Light to restore Life to Earth; the other is heac b which Life claims that Love is Light and Liberty. And these are Two-in-One, the divine leterof ilece-in-Speech whose symbol is the Sun in the arms of the Moon. But "Sh" and "T" are alike formulae of force in action as opposed to entities; they are not state 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 Ssis as their Logos or Word uttered by their "Angel". The card is XX, and 20 is the value of Yod teAgel 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 angel of Light". The twins of Set-Isis, harlot and beast, are busy with that sodomitic and incestuu ut which is the traditional formula for producing demi-gods, as in the cases of Mary and the Doe;Lea nd the Swan, etc. The card is XI, the number of Magick AVD: Aleph the Fool impregnating th woan ccoding to the word of Yod, the Angel of the Lord! His sister has seduced her brother Beas, shmingthe un with her sin; she has mastered the Lion and enchanted the Serpent. Nature is outrged b Magik; ma is bestialized and woman defiled. The conjunction produces a monster; it affirmsregresion oftypes. Instead of a man-God conceived of the Spirit of God by a virgin in innocence, e are aked to dore th bastard of a whore and a brute, begotten in shamefullest sin and born in mot blasphmous blis. This is in fact the formula of our Magick; we insist that all acts must be equal; that existence rts the right to exist; that unless evil is a mere term expressing some relation of haphazard hosiiybetween forces equally self-justified, the universe is as inexplicable and impossible as uncomenatd ction: that the orgies of Bacchus and Pan are no less sacremental than the Masses of Jesus;tha th scrs 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 isll painful, and deceit degrading, to a man, relatively to his situation in the world of illusion;h os his Will by avoiding them. But the existence of "Evil" is fatal to philosophy so long as itissupoed to be independent of conditions; and to accustom the mind "to make no difference" betwee an tw idas 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 Abso All. {338} And we make the Spirit Shin combine with the Flesh Teth into a single letter, whose value is 31 eas those of "LA" the Naught, and "AL" the All, to complete their Not-Being and Being with its Becmn,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 futiolly of pretending that something is stable, by making us aware of a method of Magick through thepatce 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 och a practice will consist in training the mind and the body to confront things which cause fear,pi,disgust,<<The People of England have made two revolutions to free themselves from Popish fraudan trany. They are at their tricks again; and if we have to make a Third Revolution, let us destoy he ermitself!>> shame and the like. He must learn to endure them, then to become indifferent o thm, ten t analyse them until they give pleasure and instruction, and finally to appreciate the for heir wn sae, as aspects of Truth. When this has been done, he should abandon them if they ae realy harmul in elation to health or comfort. Also, our selection of "evils" is limited to thoe that annot dmage usirreparably. E.g., one ought to practise smellying assafoetida until one lies it; bt not arine or hdrocyanic acid. Again, one might have a liaison with an ugly old woman util one bheld and oved the tar which she is; it would be too dangerous to overcome the distaste fr dishonesy by forcig oneself o pick pockets. Acts which are essentially dishonourable must not e done; the should be ustified ony by calm contemplation of their correctness in abstract cases. Love is a virtue; it grows stronger and purer and less selfish by applying it to what it loathes; theft is a vice involving the slave-idea that one's neighbour is superior to oneself. It is admrbeonly for its power to develop certain moral and mental qualities in primitive types, to preven te trphy of such faculties as our own vigilance, and for the interest which it adds to the "tragdy,Man" 339} Crime, folly, sickness and all such phenomena must be contemplated with complete freedom from feaversion, or shame. Otherwise we shall fail to see accurately, and interpret intelligently; in whc ae we shall be unable to outwit and outfight them. Anatomists and physiologists, grappling in hedak ith death, have won hygiene, surgery, prophylaxis and the rest for mankind. Anthropologist, achaoloists, physicists and other men of science, risking thumbscrew, stake, infamy and ostracim, hve trn te spider-snare of superstition to shreds and broken in pieces the monstrous idol of Mralit, themurdeous Moloch which has made mankind its meat throughout history. Each fragment of tat copolite s maniest as an image of some brute lust, some torpid dullness, some ignorant instinc, or soe furtie fear hapen in his own savage mind. Man is indeed not wholly freed, even now. He is still trampled under the hoofs of the stampedinges that nightmare bore to his wild ass, his creative forces that he had not mastered, the sterilegot that he called gods. Their mystery cows men still; they fear, they flinch, they dare not fac te hatoms. Still, too, the fallen fetich seems awful; it is frightful to them that there is no ongr a idl to adore with anthems, and to appease with the flesh of their firstborn. Each scrambls inthe lood mire of the floor to snatch some scrap for a relic, that he may bow down to it and srve i. So, even to-day, a mass of maggots swarm heaving over the carrion earth, a brotherhood bound by b greed for rottenness. Science still hesitates to raze the temple of Rimmon, though every year fnsmre of her sons impatient of Naaman's prudence. The Privy Council of the Kingdom of Mansoul sis n eranent secret session; it dares not declare what must follow its deed in shattering the monach oraityinto scraps of crumbling conglomerate of climatic, tribal, and personal prejudices, corrptedyet ore y the action of crafty ambition, insane impulse, ignorant arrogance, superstitious hyteria fearfashining falsehoods on the stone that it sets on the grave of Truth whom it has murderd and uried n the lack earth Oblivion. Moral philosophy, psychology, sociology, anthropology, metal patology, hysioloy, and many another of {340} the children of wisdom, of whom she is justifie, well kow that he laws f Ethics are a chaos of confused conventions, based at best on customs covenient i certain onditions more often on the craft or caprice of the biggest, the most savage, hartless, cnning and lood-thirsy brutes of the pack, to secure their power or pander to their pleaure in cruety. There s no princile, even a false one, to give coherence to the clamour of ethica proposition. Yet the vry men that ave smashed Moloch, and strewn the earth with shapeless rubbl, grow pale wen they so muh as whisper mong themselves, "While Moloch ruled all men were bound bythe one law, ad by the oracls of them that knowing the fraud, feared not, but were his priests an wardens of hismystery. What ow? How can an of us, though wise and strong as never was known, pevail on men to ct in concert, nw that each pray to his own chip of God, and yet knows every othe chip to be a worhless ort, dream-ust, ape-dung, trdition-bone, or --- what not else?" So science begins to see that the Initiates were maybe not merely silly and selfish in making theule of silence, and in protecting philosophy from the profane. Yet still she hopes that the miscifmy not prove mortal, and begs that things may go on much as usual until that secret session decdeonsoe plan of action. It has always been fatal when somebody finds out too much too suddenly. If John Huss had cacklede like a hen, he might have survived Michaelmas, and been esteemed for his eggs. The last fifty er ave laid the axe of analysis to the root of every axiom; they are triflers who content themseleswih opping the blossoming twigs of our beliefs, or the boughs of our intellectual instruments. We an o lnger assert any single proposition, unless we guard ourselves by enumerating countless cnditons hichmust be assumed. This digression has outstayed its welcome; it was only invited by Wisdom that it might warn Rashnof the dangers that encompass even Sincerity, Energy and Intelligence when they happen not to conrbt to Fitness-in-their-environment. The Magician must be wary in his use of his powers; he must make every act not only accord with hill, but with the proprieties of his position at the time. It might be my will to reach {341} th otof a cliff; but the easiest way --- also the speediest, most direct, least obstructed, the wayofmiimm effort --- would be simply to jump. I should have destroyed my will in the act of fulfilingit,or hat I mistook for it; for the true will has no goal; its nature being to Go. Similarly parbolais bund by one law which fixes its relations with two straight lines at every point; yet t hasno en shor of infinity, and it continually changes its direction. The initiate who is awareWho heis canalwayscheck his conduct by reference to the determinants of his curve, and calculate is past his fuure, hi bearings and his proper course at any assigned moment; he can even comprehed himsel as a siple idea He may attain to measure fellow-parabolas, ellipses that cross his path hyperbols that spn all spae with their twin wings. Perhaps he may come at long last, leaping beond the liits of hisown law, t conceive that sublimely stupendous outrage to Reason, the Cone! Uterly inscrtable to hi, he is yetwell aware that he exists in the nature thereof, that he is necesary thereto that he is rdered therey, and that therefrom he is sprung, from the loins of so fearul a Father! His own infinty becomes zeo in relation to that of the least fragment of the solid. He hardly exiss at all. Trilions multiplid by trillions of trillions of such as he could not cros the frontier ven of breadth,the idea which e came to guess at only because he felt himself boun by some mysterius power. Yet beadth is equallya nothing in the presence of the Cone. His firstconception must eidently be a franic spasm, formles, insane, not to be classed as articulate thouht. Yet, if he deelops the facultie of his mind, the ore he knows of it the more he sees that it nature is identica with his own wheneer comparison is posible. The True Will is thus both determined by its equations, and free because those equations are simpts own name, spelt out fully. His sense of being under bondage comes from his inability to read t i sense that evil exists to thwart him arises when he begins to learn to read, reads wrong, andisobtiate that his error is an improvement. We know one thing only. Absolute existence, absolute motion, absolute direction, absolute simultty, absolute truth, all such {342} ideas; they have not, and never can have, any real meaning. I a in delirium tremens fell into the Hudson River, he might remember the proverb and clutch at a iagnay straw. Words such as "truth" are like that straw. Confusion of thought is concealed, an it imotece denied, by the invention. This paragraph opened with, "We know"; yet, questioned, "w" mae hate t deny the possibility of possessing, or even of defining, knowledge. What could be mre cetain o a prabola-philolsopher than that he could be approached in two ways, and two only? I wouldbe inded litle less than the whole body of his knowledge, implied in the theory of his defiition o himsel, and cnfirmed by every single experience. He could receive impressions only by meting A, r being aught upby B. Yet he would be wrong in an infinite number of ways. There are threfore Alph-Zero pssibilitis that at any moment a man may find himself totally transformed. And t may be tat our preent dazzle bewilderment is due to our recognition of the existence of a new dmension of hought, whih seems so inscrutably infinite" and "absurd" and "immoral", etc. --- becaue we have no studied it ong enough t appreciate that its laws are identical with our own, though xtended to ne conceptions. The discover of radioactivity created a momentary chaos in chemistry ad physics; butit soon led toa fuller interretation of the old ideas. It dispersed many difficultes, harmonized any discords, ad --- yea, more It shewed the substance of the Universe as a simplcity of Light an Life, possessedof limitless librty to enjoy Love by combining its units in varios manners to compse atoms, themseles capable of deeer self-realization through fresh complexitiesand organizations,each with its own eculiar powers andpleasures, each pursuing its path through te world where all tings are possible. It revealed the omnpresence of Hadit identical with Himself yet fulfilling Himslf by dividing his iterplay with Nuit ino episodes, each form of his energy iolated with each aspet of Her receptivity,delight developing deight continuous from complex to coplex. It was the voic of Nature awakening a the dawn of the Aeon,as Aiwaz uttered the Word of th Law of Thelema. {343} So also shall he whoinvoketh often behold te Formless Fire, with trembling and bewilderment; buif he prolong his meditaion, he shall resolve itinto coherent and intelligible symbols, and he shl hear the articulate utteance of that Fire, interpet the thunder thereof as a still small voice n is heart. And the Fire shll reveal to his eyes his wn image in its own true glory; and it shal spak in his ears the Mystery hat 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 des the tendency to discriminate between any two things in theory, and in practice to pierce the veiso very sanctuary, pressing forward to embrace every image; for there is none that is not very Iss. Te nmost is one with the Inmost; yet the form of the One is not the form of the other; intimac exctsfitess. He therefore who liveth by air, let him not be bold to breathe water. But masterycomeh bymeasre: to him who with labour, courage, and caution giveth his life to understand all tht dot encopass im, and to prevail against it, shall be increase. "The word of Sin is Restriction" seek herefoe Righeousness, enquiring into Iniquity, and fortify thyself to overcome it.


Backlinks: :Mirror:Magick in Theory and Practice by Aleister Crowley