111
Dz
DE VIRIS MAGNANIMIS
AMORE PRAECLARISSIMIS
Know that in the Mind of Man is much Wisdom that is hidden, being the
Treasure of his Sire that he inheriteth. Thus, night all of his moral Nature is
unknown to him until his Puberty; that is, this Nature pertaineth not unto the
Recording and Judging Apparatus of his Brain until it is put therein by the
Stirring of that deeper Nature within him. Thou wilt mark also that great Men
are commonly great Lovers; and this is in Part also because (consciously or not)
they are ware of that Secret following, that every Act of Love communicateth
somewhat of the Wisdom stored within him to his percipient Mind. Yet must such
Act be done rightly, according to Art; and unless such Act is of Profit alike to
Mind and Body, it is an Error. This then is true Doctrine; which if it be
understanded aright of thee, shall make diamond-clear thy Path in Love, which
(to them that know not this) is so obscure and perilous that I believe there is
not one Man in Ten Thousand that cometh not to Misadventure therein.
112
Dh
DE CASTITATE
My son, be fervent! Be firm! Be stable! Be quick to make Impurity, how one
Course of Ideas seeketh to infringe upon another, to quell the Virtue thereof.
Gold is pure, but to drink molten Gold were Impurity to thy Body, and its
Destruction. Law is a Code of the Customs of a People; if it intrude thereon to
alter them, it is an Impurity of Oppression. So also Diet is to be in Accord
with Digestion; Ethics were an Impurity therein. Love is an Expression of the
Will of the Body, yea, and more also, of That which created the Body; and its
Operation is commonly between One and One, so that the Interference of a Third
Person is Impurity, and not to be endured. Nay, even the thought of Third Person
hath but ordinary not Part in Love; so that, as thou seest constantly in thy
Life, Love being strong, taketh no heed of others, and some after Interference
bringeth Misfortune. Now then shell we therefore cast out Love, or accept
Impurity therein? God forbid. And for this Cause see thou well to it that in thy
Kingdom there be no Interference there with, nor Hindrance from any. For it is
perfect in itself.
113
Dq
DE CEREMONIO EQUINOCTI
My Son, our Father in Heaven hath passed into the Sign of the Ram. I have
performed the Rite of Union with Him according to the ancient Manner, and I know
the Word that shall rule the Semester. Also it is given unto my Spirit to write
unto thee concerning the Virtue of this Rite, and many another of Antiquity. And
it is this, that our Forefathers made of these Ceremonies an Epitome Mnemonic,
wherein certain Truths, or true Relations, should be communicated in a magical
Manner. Now therefore by the Practice of these mayst thou awaken thy Wisdom,
that it may manifest in thy conscious Mind. And this Way is of Use even when the
Ceremonies, as those of the Christians, are corrupt and deformed; but in such a
Case thou shalt seek out the true ancient Significance thereof. For there is
that within thee which remembereth Truth, and is ready to communicate the same
unto thee when thou hast Wit to evoke it from the Aditum and Sanctuary of thy
Being. And this is to be done by this Repetition of the Formula of that Truth.
Note thou further that this which I tell thee is the Defence of Formalism; and
indeed thou must work upon a certain Skeleton, but clothe it with live Flesh.
114
Di
DE LUCE STELLARUM
It was that most Holy Prophet, thine Uncle, called upon Earth William O'Neill, or Blake, who wrote for our Understanding these Eleven Sacred Words:
If the Sun and Moon should doubt
They'd immediately go out.
O my Son, our Work is to shine by Fore and Virtue of our own Natures without
Consciousness or consideration. Now, notwithstanding that our Radiance is
constant and undimmed, it may be that Clouds gathering about us conceal our
Glory from the Vision of other Stars. These Clouds are our Thoughts; not those
true Thoughts which are but conscious Expressions of our Will, such as manifest
in our Poesy, or our Music, or other Flower-Ray of our Life quintessential. Nay,
the Cloud-Thought is born of Division and of Doubt; for all Thoughts, except
they be creative emanations, are Witnesses to Conflict within us. Our settled
Relations with the Universe do not disturb our Minds, as, by Example, our
automatic Functions, which speak to us only in the Sign of Distress. Thus all
Consideration is Demonstration of Doubt; Doubt postulateth Duality, which is the
Root of Choronzon.
115
Dk
DE CANTU
So then, o my Son, there is my Wisdom, that the Voice of the Soul in its true
Nature Eternal and Unchangeable, comprehending all Change, is Silence; and the
Voice of the Soul, dynamic, in the Way of its Will, is song. Nor is there any
Form of utterance that is not, as song is, the Music proper to that Motion,
according to the Law. Thus, as thy Cousin Arthur Machen hath rejoiced to make
plain unto Men in his Book called
Hieroglyphics, the first Quality of Art is its Ecstasy. So, night to
all Men at one Time or other, cometh Joy of Creation, with the Belief that their
Utterance is holy and beautiful, glorious with Banners. This would indeed be the
Case, an we could discern their Thought from their Words; but because they have
no technical Skill to express themselves, the do not enable others to reproduce
or recreate the original Passion which inspired them, or even any Memory
thereof. Understand then what is the Agony of the Great Soul who hath every Key
of Paradise at his Girdle, when he would open the Gate of Holiness, or of
Beauty, or any Virtue soever, to the Men of his Age!
116
Dl
DE STULTITIA HUMANA
Know that a Mind can only apprehend those Things with which it is already
familiar, at least in Part. Moreover, it will ever interpret according to the
Distortion of its own Lenses. Thus, in a great War, all Speech soever may be
understood as if it were of Reference thereunto; also, a Guilty Person, or a
Melancholic may see in every Stranger an Officer of Justice, or one of them that
are banded together (him seemeth) to persecute him, as the Case may be. But
consider moreover that the Mysterious is always the Terrible, for Vulgar Minds.
How then when a New Word is spoken? Either it is not heard, or it is
misunderstood; and it evoketh Fear and Hate as a Reaction against Fear. Then Men
take him and set him at naught, and spit upon him and scourge him, and lead him
away to crucify him; and the third Day he riseth from among the Dead, and
ascendeth into Heaven, and sitteth at the right Hand of God, and cometh to judge
the Quick and the Dead. This, o my son, is the History of Everyman unto whom is
given a Word.
117
Dm
DE SUO PROELIO
Now therefore thou seest how Men take the Son of Science, and burn him for a
Sorcerer or a Heretic; the Poet and cast him out as Reprobate; the Painter, as
deforming Nature, the Musician, as denying Harmony; and so for every New Word.
How much more, then, if the Word be of Universal Import, a Word of Revolution
and of Revelation in the Deep of the Soul? A new Star; that is for the
Astronomers, and maybe setteth them by the Ears. But a new Sun! That were for
all Men; and a Seed of Tumult and Upheaval in every Land. consider in thyself,
therefore, what is the Might of the Adepts, the Energy of the Sanctuary, that
can endow one Man with the Word of an Æon, and bring him to the End in Victory,
with his Chariot wreathed in Flowers, and his Head bound round with a Fillet of
blood- honoured Laurel! My Son, thou are entered into the Battle; and the Men of
our Race and our Clan return not save in Glory.
118
Dn
DE NECESSITATE VERBI CLAMANDI
He that striveth against his own Nature is a Fool, and wotteth not his Will,
darkening Counsel in himself, and denying his own God, and giving Place to
Choronzon. So then his Work becometh Hotchpot, and he is shattered and dispersed
in the Abyss. Nor is it better for him if he do this for the supposed Good of
another, and for that other is it Evil also in the End of the Matter. For to
manifest thine own Division to another, and to deceive him, is but to confirm
him in blindness, or Illusion, and to hinder or to deflect him in his Way. Now
to do thine own Will is to leave him free to do his own Will, but to mask thy
Will is to falsify one of the Beacons by which he may steer his Ship. My son,
all division of Soul, that begetteth Neurosis and Insanity, cometh from wrong
Adjustment to Reality, and to Fear thereof. Wilt thou then hide Truth from thy
Brother, lest he suffer? Thou dost not well, but confirmest him in Iniquity, and
in Illusion, and in Infirmity of Spirit.
119
Dx
DE MYSTERIO EUCHARISTICO UNIVERSALI
My son, heed also this Word of thine Uncle William O'Neill; Everything that
lives is holy. Yea, and more also, every Act is holy, being essential to the
Universal Sacrament. Knowing this, thou mayst conform with that which is written
in The Book of the Law: to make no
Distinction between any one Thing and any other Thing. Learn well to apprehend
this Mystery, for it is the Great Gate of the College of Understanding, whereby
each and all of thy Senses become constant and perpetual Witnesses of the One
Eucharist, whereunto also they are Ministers. So then to thee every Phenomenon
soever is the Body of Nuit in her Passion; for it is an Event; that is, the
Marriage of some one Point of view with some One Possibility. And this State of
Mind is notably an Appurtenance of thy Grade of Master of the Temple, and the
Unveiling of the Arcanum of Sorrow, which is thy Work, as it is written in
Liber Magi. Moreover, this State,
assimilated in the very Marrow of thy Mind, is the first Stop toward the
comprehension of the Arcanum of Change, which is the Root of the Work of a Magus
of Our Holy Order. O my Son, bind this within thine Heart, for its Name is the
Beatific Vision.
120
Do
DE RECTO IN RECTO
Now also then I bid thee use all filial Diligence, and attend to this same
Word in the Mouth of thine earliest Ancestor (except we adventure to invoke the
Name F U - H S I) in our known
Genealogy, the Most Holy, the True Man, Lao- Tze, that gave His Light unto the
Kingdom of Flowers. For being questioned concerning the abode of the Tao, he
gave Answer that It was in the Dung. Again, the Tathagata, the Buddha, most
blessed, most perfect and most enlightened, added His Voice, that there is no
Grain of Dust which shall not attain to the Arhan. Keep therefore in just
Balance the Relation of Illusion to Illusion in that Aspect of Illusion, neither
confusing the Planes, nor confounding the Stars, nor denying the Laws of their
Reaction, yet with Eagle's Vision beholding the One Sun of the True Nature of
the Whole. Verily, this is the Truth, and unto it did also Dionysus and Tahuti
and Sri Krishna set the seal of their Witness. Cleanse therefore thine Heart, o
my son, in the Waters of the Great Sea, and enkindle it with the Fire of the
Holy Ghost. For this is His peculiar Work of Sanctification.
121
Dp
DE VIRGINE BEATA
Understand then well this Mystery of Universal Godliness; for it is the naked
Beauty of the Virgin of the World. Lo! Since the End is Perfection, as I have
already shewn unto thee, and since also every Event is inexorably and
ineluctably interwoven in the Web of that Fate, as it is certain that every
Phenomenon is (as thou art sworn to understand) "a particular Dealing of God
with thy Soul". Yea, and more also, it is a necessary Rubric in this Ritual of
Perfection. Turn not therefore away thine Eyes, for that they are too pure to
behold Evil; but look upon Evil with Joy, comprehending it in the Fervour of
this Light that I have enkindled in thy Mind. Learn also that every Thing soever
is Evil, if thou consider it as apart, static and in Division; and thus in a
Degree must thou apprehend the Mystery of Change, for it is by Virtue of Change
that this Truth of Beauty and Holiness is made steadfast in the Universe. O my
son, there is no Delight sweeter than the continuous Contemplation of this
Marvel and Pageant that is ever about thee; it is the Beatitude of the
Beatitudes.
122
Do
½
DE LOCO SUAE MOECHAE
Resist not Change, therefore, but act constantly according to thy True
Nature, for here only thou standest in Sorrow, if there be a Division conscious
of itself, and hindered from its Way (whose Name is Love) unto its Dissolution.
It is written in The Book of the Law
that the Pain of Division is as nothing, and the Joy of Dissolution all. Now
then here is an Art and Device of Magick that I will declare unto thee, albeit
it is a Peril if thou be not fixed in that Truth and in that Beatific Vision
whereof I have written in the three Chapters foregoing. And it is this, to
create by Artifice a Conflict in thyself, that thou mayst take thy Pleasure in
its Resolution. Of this Play is thy sweet Stepmother, my concubine, the Holy and
Adulterous Olun, sublimely Mistress; for she invoketh in her Fancy a thousand
Obstacles to Love, so that she shuddereth at a Touch, swooneth at a Kiss, and
suffereth Death and Hell in the Ecstasy of her Body. And this is her Art, and it
is of Nuit Our Lady, for it is the Drama of Commemoration of the whole mystery
of By-coming.
123
Dr
DE PERICULO JOCORUM AMORIS
Yet be thou heedful, o my son, for this Art is set upon a Razor's Edge. In
our Blood is this great Pox of Sin, whose Word is Restriction, as Inheritance of
our Sires that served the Slave-Gods. Thou must be free in the Law of Thelema,
perfectly one with thy true Self, singly and wholly bound in thy true Will,
before thou durst (in Prudence) invoke the Name of Choronzon, even for thy good
Sport and Phantasy. It is but to pretend, thou sayst; and that is Sooth; yet
thou must make Pretence so well as to deceive thyself, albeit for a Moment; else
were thy Sport savourless. Then, and thou have one point of Weakness in thee,
that Thought of thine may incarnate, and destroy thee. Verily, the wise
Enchanter is sure beyond Doubt of his Charm ere he toy with a Fanged Cobra; and
thou will knowest that this Peril of Division in thy Self is the only one that
can touch thee. For all other Evil is but Elaboration of this Theme of Choronzon.
Praise therefore thy sweet Stepmother my concubine, the Holy and Adulterous Olun;
and thine own Mother Hilarion, for in this Art was she also pre-eminent.
124
Ds
DE LIBIDINE SECRETA
It is said among Men that the Word Hell deriveth from the Word
helan, to hele or conceal, in the
Tongue of the Anglo- Saxons. That is, it is the concealed Place, which, since
all things are in thine own Self, is the Unconscious. How then? Because Men were
already aware how this Unconscious, or Libido, is opposed, for the most Part ,
to the conscious Will. In the Slave-Ages this is a Truth Universal, or well
night to it; for in such Times are Men compelled to Uniformity by the Constraint
of Necessity herself. Yea, of old it was a continual Siege of every Man of every
Clan, of every Environment; and to relax guard was then Self-Murder, or else
Treachery. so then no Man might chose his way, until he were Hunter, Fighter,
Builder; not any Woman, but she must first be Breeder. Now in the Growth of
States by Organisation came, stepping stealthily, a certain Security against the
grossest Perils, so that a few Men could be spared from Toil to cultivate
Wisdom, and this was first provided by the Selection of a caste Pontifical. By
this Device came the Alliance of King and Priest, Strength and Cunning
fortifying each the other through the Division of Labour.
125
Dt
DE ORDINE CIVITATUM
So presently, O my son, this first Organisation among Men, by a Procedure
parallel to that of the Differentiation of Protoplasm, made the State competent
to explore and to control Nature; and every Profit of this sort released more
Energy, and enlarged the Class of the Learned, until, as it is this Day, only a
small Proportion of any Man's Work must needs go to the satisfaction of first
Will essential and common, the provision of Shelter, Food, and Protection.
Verily also thou seest many Women made free to live as they will, even o the
Admiration and Delight of the Sage whose eye laugheth to contemplate Mischief.
Thus the Duty of every Unit towards the Whole is diminished, and also the
Necessity to conform with those narrow Laws which preserve primitive Tribes in
their Struggle against Environment. Thus the State need suppress only such
Heresies as directly threaten its political Stability, only such Modes of Life
as work manifest and proven Hurt to others, or cause general Disorder by their
Scandal. Therefore save and except he interferes thereby with the Root Laws of
Common Weal, a Man is free to develop as he will according to his True Nature.
126
Du
DE SCIENTIAE MODO
To the Mind of the early Philosopher, therefore, any Variation in Type must
appear as a Disaster; yea, Intelligence itself must perforce prove its Value to
the Brute, or he distrusteth it and destroyeth it. Yet as thou knowest, that
Variation which is fitted to the Environment is the Salvation of the Species.
Only among Men, his Fellows turn ever upon the Saviour, and rend him, until
those who follow him in secret, and it may be unconsciously, prove their Virtue
and his Wisdom by their Survival when his Persecutors perish in their Folly. But
we, being secure against all primary Enemies to the Individual, or the common
Weal, may, nay, we must, if we would attain the summit for our Race, devote all
spare Leisure, Wealth, and Energy to he Creation of Variation from the Norm, and
thus by clear Knowledge bought of Experiment and of Experience, move with Eyes
well open upon our True Path. So therefore Our Law of Thelema is justified also
of Biology and of Social Science. It is the true Way of Nature, the right
Strategy in the Way of Man with his Environment, and the Life of his Soul.
127
Df
DE MONSTRIS
Sayst thou, o my son, that not thus, but by forced Training, one cometh to
Perfection. This indeed is Sooth, that by artificial Selection and well-watched
Growth and Environment, one hath Dogs, Horses, Pigeons, and the like, which
excel their Forebears in Strength, in Beauty, in Speed, as one will. Yet is this
Work but a false magical Artifice, temporary and of Illusion; for thy
Masterpieces are but Monsters, not true Variations, and if thou leave them, they
revert swiftly to their own proper and authentic Type, because that Type was
fitted by Experience to its Environment. So every Variation must be left free to
perpetuate itself or perish, not cherished for its Beauty, or guarded for its
Appeal to thine Ideal, or cut off in thy Fear thereof. For the Proof of its
Virtue lieth in the Manifestation of its Power to survive, and to reproduce
itself after its Kind. Nurse not the Weakness of any Man, nor swaddle and cosset
him, not though he were Poet or Artist because of his Value to thy Fancy, for if
thou do this, he shall grow in his Informity, so that even his Work for which
thou lovest him, shall be enfeebled also.
128
Dc
DE INFERNO PALATIO SAPIENTIAE
Now then thou seest that this Hell, or concealed Place within thee, is no
more a Fear or Hindrance to Men of a free Race, but the Treasure House of the
assimilated Wisdom of the Ages, and the Knowledge of the True Way. Thus are we
just and wise to discover this Secret in ourselves, to conform the conscious
Mind therewith. For that Mind is compact solely (until it be illuminated) of
Impressions and Judgments, so that its Will is but directed by the Sum of the
shallow Reactions of a most limited Experience. But thy true Will is the Wisdom
of the Ages of thy Generations, the Expression of that which hath fitted thee
exactly to thine Environment. Thus thy conscious Mind is oftentimes foolish, as
when thou admirest an Ideal, and wouldst attain it, but thy true Will letteth
thee, so that there is Conflict, and the Humiliation of that Mind. Here will I
call to witness the common Event of "Good Resolutions" that defy the Lightning
of Destiny, being puffed up by the Mind of an indigestible Ideal putrefying
within thee. Thence cometh Colic, and presently the Poison is expelled, or else
thou diest. But Resolutions of true Will are mighty against Circumstance.
129
Dy
DE VITIIS VOLUNTATIS SECRETAE
Learn moreover concerning this Hell, or Hidden Wisdom, that is within thee,
that it is modified, little by little, through the Experience of the conscious
Mind, which feedeth it. For that Wisdom is the Expression, or rather Symbol and
Hieroglyph, of the true Adjustment of thy Being to its Environment. Now, then,
this Environment being eroded by Time, this Wisdom is no more perfect, for it is
not absolute, but standeth in relation to the Universe. So then a Part thereof
may become useless, and atrophy as (I will instance this case) Man's wit of
Smell; and the bodily Organ corresponding degenerateth therewith. But this is an
Effect of much Time, so that in thy Hell thou art like to find Elements vain, or
foolish, or contrary to thy present Weal. Yet, o my Son, this Hidden Wisdom is
not thy true Will, but only the Levers (I may say so) thereof. Notwithstanding,
there lieth therein a Faculty of Balance, whereby it is able to judge whether
any Element in itself is presently useful and benign, or idle and malignant.
Here then is a Root of Conflict between the Conscious and the Unconscious, and a
Debate concerning the right Order of Conduct, how the Will may be accomplished.
130
Dw
DE RATIONE PRAESIDIO VOLUNTATIS
O my Son, in this Case is there Darkness, yet this Comfort as a Lamp therein,
that there is no Error in the Will, but only Doubt as to the Means of Success,
else were we as Children afeared of Night. Thus we have Need of naught but to
consider the Matter by Wit of Reason, and of Prudence, and on common Sense, and
of Experience, and of Science, adjusting ourselves so far as we may. Here is the
Key of Success, and its Name is the Skill to make right Use of Circumstance.
This, then is the Virtue of the Mind, to be the Wazir of the Will, a true
Counsellor, through Intelligence of the Universe. But o, my Son, do thou lay
this Word beneath thine Heart, that the Mind hath no Will, nor Right thereto, so
the Usurpation bringeth forth a fatal Conflict in thyself. For the Mind is
sensitive, unstable as Air, and may be led foolishly in leash by a stronger Mind
that worketh as the cunning Tool of a Will. Therefore thy Safety and Defence is
to hold thy Mind to his right Function, a faithful Minister to thine own True
Will, but Election of Nature. Heed well this, o my Son, for thy Mind Passive is
rightly a Mirror to reflect all Things clearly without Prejudice, and to remain
unstained by them.
131
Ea
DE CURSU SAPIENTIS
Therefore consider this again in a Figure, that thy Mind is as the Marshal of
an Army, to observe the Dispositions of the Enemy, and to order his own Forces
rightly, according to that Information; but he hath no Will, only Obedience to
the Word of his King to outwit and to overcome the Opposite. Nor doth that King
make War by his own Whim, if he be wise and true, but solely because of the
Necessity of his Country, and its Nature, whereof he is but executive Officer
and Interpreter, its Voice as the Marshal is its Arm. Thus then do thou
understand thyself, not giving Place to thy Mind to dispute thy Will, nor
through Ignorance and Carelessness allowing the Enemy to deceive thee, nor by
Fear, by Imprudence and Foolhardiness, by Hesitation and Vacillation, by
Disorder and the Lack of firm Correctness, by Failure in Elasticity or in
Obstinacy, each at its Moment, suffering Defeat in the hour of Shock. So, then,
o my Son, this is thy Work, to know the Word of thy Will without Error, and to
make perfect every Faculty of thy Mind, in right Order and Readiness to impose
that Word as Law upon the Universe. So mote it be!
132
Eb
DE RATIONE QUAE SINE
VOLUNTATE EST FONS MANIAE
Is it not a Marvel how he that worketh with his Will and is in constant Touch
with the Reality External, maketh his Mind to serve him? How eagerly runneth it
and returneth, gathering, arranging, clarifying, classifying, organizing,
comparing, setting in array, with Skill and Might and Energy that faileth never!
Nay, my son, in this Way thou canst be pitiless with thy Mind, and it will not
rebel against thee, or neglect thine Ordinance. But now consider him that
worketh not with his Will, how his Mind is Idle, not reaching out after Reality,
but debating within itself of its own Affairs, like a Democracy, introspective.
Then this Mind, not reacting equally and with Elasticity to the World, is lost
in its own Anarchy and civil War, so that although it works not, it is overcome
by Weakness of Division, and becometh Choronzon. And unto these Words I call to
my Witness the Madness of the Soul of Muscovy, in this year XIII of our Æon that
is ended. Therefore behold how this our Law of Thelema, Do what thou wilt, is
the first Foundation of Health, whether in the Body or in the Mind, either of a
simple, or a complex Organism.
133
Eg
DE VERITATE QUEM
FEMINAE NON DICERE LICET
My Son, I charge thee, however thou beest provoked thereunto, tell not the
Truth to any Woman. For this is that which is written: Cast not thy Pearls
before Swine, lest they turn again and rend thee. Behold, in the Nature of Woman
is no Truth, nor Apprehension of Truth, nor Possibility of Truth, only, if thou
entrust this Jewel unto them, they forthwith use it to thy Loss and Destruction.
But they are ware of thine own Love of Truth, and thy Respect thereunto; so
therefore they tempt thee, flattering with their Lips, that thou betray thyself
to them. And they feign falsely, with every Wile, and cast about for thy Soul,
until either in Love, or in Wrath, or in some other Folly thereof, thou speak
Truth, profaning thy Sanctuary. So was it ever, and herein I call to my Witness
Samson of Timmath, that was lost by this Error. Now for any Woman, any Lie
sufficeth; and think not in thine Extremity that Truth is mighty, and shall
prevail, as it does with any Man; for with a Woman her whole Craft and Device is
to persuade thee of this, so that thou utter the Secret of thy Soul, and become
her Prey. But so long as thou feed her with her own Food of Falsity, thou art
secure.
134
Ed
DE NATURA FEMINAE
The Nature of Woman, o my Son, is as thou hast learned in our most Holy
Qabalah; and she is the Clothing in Sex of Man, the magical Image of his Will to
love. Therefore was it said by thine Uncle Wolfgang von Goethe:
Das Ewigweibliche zieht uns hinan.
But therefore also hath she no Nature of Truth, because she is but the Eidolon
of an Excitement and a Going of thy Star, and appertaineth not unto its Essence
and Stability. So then to thee she is but Matter and to her thou art but Energy,
and neither is competent to the Formula of the other. Therefore also thy Will is
itself Imperfection, as I have shewed thee aforetime, thou art not in the Way of
Love except thou be dressed in that Robe of thine which thou callest Woman. And
thou canst not lure her to this Action proper to her by thy Truth; but thou
shalt, as our Grammar sayeth, assume the Mask of the Spirit, that thou mayst
evoke it by Sympathy. But thou shalt appear in thy Glory only when she is in thy
Power, and bewildered utterly by Ecstasy. This is a Mystery, o my Son, and of
old Times it was Declared in the Fable of Scylla and Charybdis, which are the
Formula of the Rock and the Whirlpool. Now then meditate thou strictly upon this
most worthy and adorable Arcanum, to thy Profit and Enlightenment.
135
Ee
DE DUOBUS PRAEMIIS VIAE
Let it be a Treasure in thine Heart, o my Son, this Mystery that I shall next
unveil before thine Eyes, O eagle that art undazzled by the brilliance of Light,
that soarest continually with virile Flight to thine august Inheritance. Behold
the Beatific Vision is of two Orders, and in the Formula of the Rosy Cross it is
of the Heart and is called Beauty; but in the Formula of the Silver Star (id
est, of the Eye within the Triangle) it is of the Mind, and is called
Wonder. Otherwise spoken, the former is of Art, a sensuous and creative
Perception; but the latter of Science, and intellectual and intelligible
Insight. Or again, in our Holy Qabalah, the one is of Tiphereth, the other of
Binah, and in pure Philosophy, this is a Contemplation of the Cosmos, causal and
dynamic, and that of its Effect in static Presentation. Now this Rapture of Art
is a Virtue or Triumph of Love in his most universal Comprehension, but the
Ecstasy of Science is a continual Orgasm of Light; that is, of the Mind. Thou
sayest, o my Father, how may I attain to this Fullness and Perfection? Art thou
there, o my Son? It is well, and blessed be the Bed wherein thou wast begotten,
and the Womb of thy sweet Mother Hilarion, my Concubine, holy and adulterous,
the Scarlet Woman! Amen.
136
EF
DE ECSTASIA SAMADHI, QUO ILLIS DIFFERT
Confuse thou not this beatific Vision with the Trances called Samadhi; yet is
Samadhi the Pylon of the Temple thereof. For Samadhi is the Orgasm of the
Coition of the Unlike, and is commonly Violent, even as the Lightning cometh of
the Discharge between two Vehicles of extreme Difference of Potentials. But as I
shewed formerly concerning Love, how each such Discharge bringeth either
Component more nigh to Equilibrium, so is it in this other Matter, and by
Experience thou comest constantly to Integration of Love (or what not) within
thyself, just as all Effort becometh harmonious and easy by Virtue of Practice.
Rememberest thou the first Time thou was thrown into Water, thy Fear and thy
Struggles, and the Vehemence of thy Joy when first thou didst swim without
Support? Then, little by little all Violence dieth away, because thou art
adjusted to that Condition. Therefore the Fury of thine early Victory in these
Arts magical and Sciences is but the sign of thine own Baseness and
Unworthiness, since the Contrast or Differential is so overwhelming to thee;
but, becoming expert and adept, thou art balanced in the Glory, and calm, even
as the Stars.
137
Ez
DE ARTE AMORIS ET DELICIARUM MYSTICI
The Path therefore unto this Beatific Vision of Beauty, o my Son, is that
Practice of Bhakti Yoga which is written in the Book called Eight Score and
Fifteen, or Astarté, by this mine
Hand when I was in Gaul the beloved, at Montigny that is hard by the Forest of
the Blue Fountain, with Agatha my concubine, the very Soul of Love and of Musick,
that had ventured herself from beneath the Cross Austral that she might seek me,
to inspire and comfort me, and this was my Reward from the Masters, and
Consolation in the Years of my Sorrow. But the Way that leadeth to the other
form of this Vision of Beatitude, to with, Science is Gñana Yoga or Raja Yoga,
of which I have written only here and there, as one who should throw great
Stones upon the Earth in Disorder, by default of building them nobly into a
Pyramid. And of this do I most heartily repent me, and ask of the God Thoth that
he may give me (albeit at the Eleventh Hour) Virtue and with that I may compose
a true Book upon these Ways of Union. Thy first Step, therefore, o my Son, is to
attain unto Samadhi, and to urge thyself perpetually to Repetition of thy
Successes therein, for it hat been said by Philosophers of old that Practice
maketh perfect, and that Manners, being the constant Habit of life, maketh Man.
138
Eh
DE PRAEMIO SUMMO VERA SAPIENTIA ET
BEATITUDINE PERFECTA
Now then presently shall it some to pass, as by Dint of each Experience that
Component thereof which is within thee is attuned to it, and this without Shock,
so that thou art no longer thrown back from the Trance, as exhausted, but
abidest therein, almost without Knowledge of thy State. So then at last this
Samadhi shall become normal to thy Common Consciousness, as it were a Point of
View. Thus all Things shall appear to thee very continually as to one in his
first Love, by the Vision of Beauty, and by the Vision of Science thou shalt
marvel constantly with Joy unfathomable at the Mystery of the Laws whereby the
Universe is upheld. This is that which is written: True Wisdom and Perfect
Happiness. O my Son, it is in this Contemplation that one hath the Reward of the
Oath; it is by this that the Tribulations are rolled away as a Stone from thy
Tomb; it is with this that thou art wholly freed from the Illusions of
Distinctions, being absorbed into the Body of our Lady Nuit. May she grant thee
this Beatitude; yea, not to thee only, but to all that are.
139
Eq
DE INFERNO SERVORUM
Now, o my Son, having understood the Heaven that is within thee, according to
thy Will, learn this concerning the Hell of the Slaves of the Slave-gods, that
it is a true Place of Torment. For they, restricting themselves, and being
divided in Will, are indeed the Servants of Sin, and they suffer, because, not
being united in Love with the whole Universe, they perceive not Beauty, but
Ugliness and Deformity, and, not being united in Understanding thereof, conceive
only of Darkness and Confusion, beholding Evil therein. Thus at last they come,
as did the Manichæans, to find, to their Terror, a Division even in the One, not
that Division which we know for the Craft of Love, but a Division of Hate. And
this, multiplying itself, Conflict upon Conflict, endeth in Hotchpot, and in the
Impotence and Envy of Choronzon, and in the Abominations of the Abyss.
And of such the Lords are the Black Brothers, who seek by their Sorceries to
confirm themselves in Division, yet in this even is no true Evil, for Love
conquereth All, and their Corruption and Disintegration is also the Victory of
B A B A L O N.
140
Ei
RHAPSODIA DE DOMINA NOSTRA
Blessed be She, ay, blessed unto the Ages be our Lady
B A B A L O N, that plieth her Scourge
upon me, TO MEGA QHRION, to compel me to Creation and
to Destruction, which are One, in Birth and in Death, being Love! Blessed be
She, uniting the Egg with the Serpent, and restoring Man unto his Mother the
Earth! Blessed be She, that offereth Beauty and Ecstasy in the Orgasm of every
Change, and that exciteth thy Wonder and thy Worship by the Contemplation of her
Mind many-wiled! Blessed be She, that hath filled her Cup with every Drop of my
Blood, so that my Life is lost wholly in the Wine of her Rapture! Behold, how
She is drunken thereon, and staggereth about the Heavens, wallowing in Joy,
crying aloud the Song of uttermost Love! Is not She thy true Mother among the
Stars, o my Son, and hast thou not embraced Her in the Madness of Incest and
Adultery? Yea, blessed be She, blessed be Her Name, and the Name of Her Name,
unto the Ages!
141
Ek
RHAPSODIA DE ASTRO SUO
O my Son, knowest thou not the Joy to lie in the Wilderness and to behold the
Stars, in their Majesty of Motion calm and irresistible? Hast thou thought there
that thou art also a Star, free because consciously in Accord with the Law and
Determination of thy Being? It was thine own True Will hat bound thee in thine
Orbit; therefore thou speedest on thy Path from Glory unto Glory in continual
Joy. O Son, o Reward of my Work, o Harmony and Completion of my Nature, o Token
of my Toil, o Witness of my Love for thy sweet Mother, the holy and adulterous
Hilarion, my Concubine, adorable in thine Innocence as she in her Perfection, is
not this verily Intoxication of the Spirit in the Innermost, to be free
absolutely and eternally, to run and to return upon the Course in the Play of
Love, to fulfil Nature constantly in Light and Life? "Afloat in the æthyr, o my
God, my God!" Without Support, without Constraint, wing thine own Way, o Swan, o
Bliss of Brightness!
142
El
DE HARMONIA VOLUNTATIS ET PARCARUM
This is the evident and final Solvent of the Knot Philosophical concerning
Fate and Free Will, that it is thine own Self, omniscient and omnipotent,
sublime in Eternity, that first didst order the Course of thine Orbit, so that
that which befalleth thee by Fate is indeed the necessary Effect of thine own
Will. These two, then, that like Gladiators have made War in Philosophy through
these many Centuries, are One by the Love under Will which is the Law of Thelema.
O my son, there is no Doubt that resolveth not in Certainty and Rapture at the
Touch of the Wand of our Law, as thou apply it with Wit. Do thou grow constantly
in the Assimilation of the Law, and thou shalt be made perfect. Behold, there is
a Pageant of Triumph as each Star, free from Confusion, sweepeth free in his
right Orbit; all Heaven acclaimeth thee as thou goest, transcendental in Joy and
in Splendour; and thy Light is as a Beacon to them that wander afar, strayed in
the Night. Amoun.
143
Em
PARANTHESIS DE QUADAM VIRGINE
Now, o my Son, I will declare unto thee the Virtue of that Part of Love which
receiveth and draweth, being the Counterpart of thine own. For behold! I am
moved in myself by the Absence of the Virgin that is appointed for me. And her
eagerness of Purity doth encompass me with its soft Tenderness, and twineth
about me with sweet Scent so that my Mind is enkindled with a gentle Flame,
luminous and subtle, and I write unto thee as in a Dream; for in this
Enchantment of her Devotion I am caught up cunningly into Beautitude, with great
Joy of the Gods that have bestrewn my Way with Flowers, ay, many Flowers and
Herbs of Magick and of Holiness withal to match their Beauty. Nay, o my Son, I
will cease this Epistle unto thee for awhile, that I may rest in the Pleasure of
this Contemplation, for it is Solace ineffable, and Recreation like unto Sleep
among the Mountains. Yea, can I wish thee more than this, that, coming to mine
Age, thou mayst find a Virgin like unto this to draw thee with her Simplicity,
and her embroidered Silence?
144
En
DE CONSTANTIA AMORIS
CORVO CANDIDO
Think it not strange, my Son, that I, praising Adultery, should Praise also
Constancy and Delight therein. For this is to state ill thy Question. Herein is
Truth and Wisdom concerning this Matter, that so long as Love be not wholly
satisfied, and equilibrated by entire Fulfilment and Exchange, Constancy is a
Point of thy Concentration and Adultery a Division in thy Will. But when thou
hast the Summit and Perfection of any Work, of what Worth is it to continue
therein? Hast thou two Stomachs, as has a Cow, to chew the Cud of a digested
Love? Yet, o my Son, this Constancy is not of Necessity a Stagnation. Nay,
behold the Body of Our Lady Nuit, therein are found twin Suns, that revolve
constantly about each other. So also it may be in Love, that two Souls, meeting,
discover each in the other such Wealth and Richness of Light and Love, and in
one Phase of Life (or Incarnation) or even in many, they exhaust not that
Treasure. Or will I say that such are not in their Degree and Quality thrice
fortunate. But to persist in Dullness, in Satiety, and in mutual Irritation and
Abhorrence, is contrary to the Way of Nature. So therefore there is no Rule in
any such Case, but the Law shall give Light to every one that hath it in his
Heart, and by that Wisdom let him govern himself.
145
Ex
DE MYSTERIO MALI
Moreover, say not thou in thy Syllogism that, since every Change soever, be
it the Creation of a Symphony, or a Poem, or the Putrefaction of a Carcass, is
an act of Love, and since we are to make no Difference between any Thing and any
other Thing, therefore all Changes are equal in respect of our Praise. For
though this be a right Conclusion in the term of thy Comprehension as a Master
of the Temple, yet it is false in the Eyes of the Mind that hath not attained
this Understanding. So therefore any Change (or Phenomenon) appeareth noble or
base to the imperfect Mind, according to its Consonance and Harmony with the
Will that governeth the Mind. Thus if it be thy Will to delight in Rythm and
Œconomy of Words, the Advertisement of a Commodity may offend thee; but if thou
art in Need of that Merchandise, thou wilt rejoice therein. Praise then or blame
aught, as seemeth good unto thee; but with this Reflection, that thy Judgment is
relative to thine own Condition, and not absolute. This also is a Point of
Tolerance, whereby thy shalt avoid indeed those Things that are hateful or
noxious to thee, unless thou canst (in our Mode) win them by Love, by
withdrawing thine Attention from them; but thou shalt not destroy them, for that
they are without Doubt the Desire of another.
146
Eo
DE VIRTUTE TOLERANTIAE
Understand then heartily, o my Son, that in the Light of this my Wisdom all
Things are one, being of the Body of Our Lady Nuit, proper, necessary and
perfect. There is then none superfluous or harmful, and there is none honourable
or dishonourable more than another. Lo! in thine own Body, the vile Intestine is
of more worth to thee than the noble Hand or the proud Eye, for thou canst lose
these and live, but not that. Esteem therefore a Thing in Relation to thine own
Will, preferring the Ear if thou love Musick, and the Palate if thou love Wine,
but the essential Organs of Life above these. Have respect also to the Will of
thy Fellow, not hindering him in his way save as he may overly jostle thee in
thine. For by the Practice of this Tolerance thou shalt come sooner to the
Understanding of this Equality of all Things in Our Lady Nuit, and so the high
Attainment of universal Love. Yet in thy partial and particular Action, as thou
art a Creature of Illusion, do thou maintain the right Relation of one Thing to
another; fighting if thou be a Soldier, or building if thou be a Mason. For if
thou hold not fast this Discipline and Proportion, which alloweth its true Will
to every part of thy Being, the Error of one shall draw all after it into Ruin
and Dispersion.
147
Ep
DE FORMULA DEORUM MORIENTIUM
Alas, my son! this hath been fatal constantly to many a Man of noble
Aspiration, that these Words were hidden from his Understanding. For there is a
Balance in all Things and the Body hath Charter to fulfil his Nature, even as
the Mind hath. So to repress one Function is to destroy that Proportion which is
wholesome, and wherein indeed all Health and Sanity have Consistency. Verily, it
is the Art of Life to develop each Organ of Body and Mind, or, as I may say,
each Weapon of the Will to its Perfection, neither distorting any Use, nor
suffering the Will of one Part to tyrannize over that of another. And this
Doctrine (be it accursèd!) that Pain and Repression are wholesome and profitable
in themselves is a Lie born of Sin and of Ignorance, the false Vision of the
Universe and of its Laws that is the Basis of the Averse Formula of the Slain
God. It is true that on Occassion one Limb must be sacrificed to save the whole
Body, as when one cutteth away one Hand that is bitten by a Viper, or as when a
Man giveth his Life to save his City. But this is a right and natural
Subordination of the superficial and particular to the fundamental and general
Will, and moreover it is a Case extraordinary, relating to Accident or
Extremity, not in any wise a Rule of Life, or a Virtue in its Absolute Nature.
148
Eo
½
DE STULTIS MALIGNIS
My Son, there are Afflictions many and Woes many, that come of the Errors of
Men in respect of the Will; but there is none greater than this, the
Interference of the Busy-Body. For they make Pretence to know a Man's thought
better than he doth himself, and to direct his Will with more Wisdom than he,
and to make Plans for his Happiness. And of all these the worst is he that
sacrificeth himself for the Weal of his Fellows. He that is so foolish as not to
follow his own Will, how shall be be so wise as to pursue that of another? If
mine Horse balk at a Fence, should some Varlet come behind him, and strike at
his Hoofs? Nay, Son, pursue thy Path in Peace, that thy Brother beholding thee
may take courage from thy Bearing, and Comfort from his Confidence that thou
wilt not hinder him by thy Superfluity of Compassion. Let me not begin to tell
thee of the Mischiefs that I have seen, whose Root was in Kindness, whose Flower
was in Self-sacrifice, and whose Fruit in Catastrophe. Verily I think there
should be no End thereof. Strike, rob, slay thy Neighbour, but comfort him not
unless he ask it of thee, and if he ask it, be wary.
149
Er
APOLOGIA PRO SUIS LITERIS
How then, sayest thou, concerning this my Counsel unto thee? I say Sooth, it
is of my Will to bring up this my Wisdom from its Silence into my conscious
Mind, that I may the more easily reflect thereon. Thou art but a Pretext for my
Action, and a Focus for my Light. Nevertheless heed these my Words, for they
shall profit thee, thou being of Age responsible in Judgment, and free in the
Law of Thelema. Thus thou mayst read or no, concur or no, as thou wilt. Have I
not tutored thee in the Way of the Balance, or of Antithesis, shewing thee the
Art of Contradiction, whereby thou dost accept no Word save as the Victor in thy
Mind over its Opposites, nay more, as the Child Transcendental of a Marriage of
Opposites. This Book then shall serve thee but as a Food for thy Meditation, as
Wine to excite thy Mind to Love and War. It shall be unto thee as a Chariot to
carry thee whither thou wilt; for I have seen in thee Independence and Sobriety
of Judgment, with that Faculty (most rare, most noble!) to examine freely,
neither obsequious nor rebellious to Authority.
150
Es
LAUS LEGIS THELEMA
This Property of thy Mind, my Son, is verily of sublime Virtue; for the
Vulgar are befogged, and their Judgment made null, by their emotional Reaction.
They are swayed by the Eloquence of a Numscull, or overpowered by a Name or an
Office, or the Magic of a Tailor; else, it may be, they, being made Fools too
often, reject without Reflection even as at first they accepted. Again, they are
wont to believe the best of the worst, as Hope or Fear predominateth in them at
the Moment. Thus, they lose Touch of the Blade of Reality, and it pierceth them.
Then they in Delirium of their Wounds increase Delusion fortifying themselves in
Belief of those Phantasies created by their Emotions or impressed upon their
Silliness, so that their Minds have no Unity, or Stability, or Discrimination,
but become Hotchpot, and the Garbage-Heap of Choronzon. O my Son, against this
the Law of Thelema is a Sure Fortress, for through the Quest of thy True Will
the Mind is balanced about it, and confirmeth its Flight, as the Feathers upon
an Arrow, so that thou hast a Touchstone of Truth, Experience holding thee to
Reality, and to Proportion. Now therefore see from yet another Art of Heaven the
Absolute Virtue of Our Law.
151
Et
DE SPHINGE AEGYPTIORUM
It is now expedient that I instruct thee concerning the Four Powers of the
Sphinx, and firstly, that this most arcane of the Mysteries of Antiquity was
never at any Period the Tool of the Slavegods, but a Witness of Horus through
the dark Æon of Osiris to His Light and Truth, His Force and Fire. Thou canst by
no means interpret the Sphinx in Terms of the Formula of the Slain God. This did
I comprehend even when as Eliphas Levi Zahed I walked up and down the Earth,
seeking a Reconciliation of these Antagonisms, which was a Task impossible, for
in that Plane they have Antipathy. (Even so may no Man form a Square Magical of
Four Units.) But the Light of the New Æon revealeth this Sphinx as the true
Symbol of this our Holy Art of Magick under the Law of Thelema. In Her is the
equal Development and Disposition of the Forces of Nature, each in its Balanced
Strength; also Her True Name has the Digamma for Phi, and endeth in Upsilon, not
in Xi, so that Her Orthography is SFINU whose
Numeration is Six Hundred and Three Score and Six. For the Root thereof is
S F, which signifieth the
Incarnation of the Spirit; and of Kin are not only the Sun, Our Father, but
Sumer, where Man knew himself Man, and Soma, the Divine Potion that giveth Men
Enlightenment, and Scin, Light Astral, and Scire also, by a far Travelling. But
especially is this Root hidden in Sus, that is of the Sow, Swine, because the
Most Holy must needs take its Delight under the Omphalos of the Unclean. But
this was hidden by Wisdom in Order that the Arcanum should not be profaned
during the Æon of the Slain God. But now it has been given unto me to understand
the Heart of Her Mystery, wherefore, o my Son, by Right of the Great Love that I
bear unto thee, I will inform thee thereof.
152
Eu
DE NATURA SFINU
Firstly, this Sphinx is a Symbol of the Coition of Our Lady
B A B A L O N with me
T H E B E A S T in its Wholeness. For
as I am of the Lion and the Dragon, so is She of the Man and the Bull, in our
Natures, but the Converse thereof in our Offices, as thou mayst understand by
the Study of the Book of The Vision and the
Voice. It is thus a Glyph of the Satisfaction and Perfection of the
Will and of the Work, the completion of the True Man as the Reconcilor of the
Highest with the Lowest, so for our Convenience conventionally to distinguish
them. This then is the Adept, who doth Will with solid Energy as the Bull, doth
dare with fierce Courage as the Lion, doth know with swift Intelligence as the
Man, and doth keep Silence with soaring Subtlety as the Eagle or Dragon.
Moreover, this Sphinx is an Eidolon of the Law, for the Bull is Life, the Lion
is Light, the Man is Liberty, the Serpent Love. Now then this Sphinx, being
perfect in true Balance, yet taketh the Aspect of the Feminine Principle that so
She may be partner of the Pyramid, that is the Phallus, pure Image of Our Father
the Sun, the Unity Creative. The Signification of this Mystery is that the Adept
must be Whole, Himself, containing all Things in true Proportion, before he
maketh himself Bride of the One Universal Transcendental, in its most Secret
Virtue. And now therefore, o my Son, comprehending this Mystery by thine
Intelligence, I will write further unto thee of these Four Beasts of Power.
153
Ef
DE TAURO
Concerning the Bull, this is thy Will, constant and unwearied, whose Letter
is Vau, which is Six, the Number of the Sun. He is therefore the Force and the
Substance of thy Being; but besides this, he is the Hierophant in the Taro, as
if this were said: that thy Will leadeth thee unto the Shrine of Light. And in
the Rites of Mithras the Bull is slain, and his Blood poured upon the Initiate,
to endow him with that Will and that Power of Work. Also in the land of Hind is
the Bull sacred to Shiva, that is God among that Folk, and is unto them the
Destroyer of all Things that be opposed to Him. And this God is also the
Phallus, for this Will operateth through Love even as it is written in our Own
Law. Yet again, Apis the Bull of Khem hath Kephra the Beetle upon His tongue,
which signifieth that it is by this Will, and by this Work, that the Sun cometh
unto Dawn from Midnight. All these Symbols are most similar in their Nature,
save as the Slaves of the Slave- gods have read their own Formula into the
Simplicity of Truth. For there is naught so plain that Ignorance and Malice may
not confuse and misinterpret it, even as the Bat is dazzled and bewildered by
the Light of the Sun. See then that thou understand this Bull in Terms of the
Law of this our Æon of Life.
154
Ec
DE LEONE
Of this, Lion, o my Son, be it said that this is the Courage of thy Manhood, leaping upon all Things, and seizing them for their Prey. His letter is Teth, whose Implication is a Serpent, and the Number thereof Nine, whereof is Aub, the secret Fire of Obeah. Also Nine is of Jesod, uniting Change with Stability. But in The Book of Thoth He is the Atu called Strength, whose Number is E L E V E N which is Aud, the Light Odic of Magick. And therein is figured the Lion, even T H E B E A S T, and Our Lady B A B A L O N astride of Him, that with her Thighs She may strangle Him. Here I would have thee to mark well how these our Symbols are cognate, and flow forth the one into the other, because each Soul partaketh in proper Measure of the Mystery of Holiness, and is kin with his Fellow. But now let me show how this Lion of Courage is more especially the Light in thee, as Leo is the House of the Sun that is the Father of Light. And it is thus: that thy Light, conscious of itself, is the Source and Instigator of thy Will, enforcing it to spring forth and conquer. Therefore also is his Nature strong with hardihood and Lust of Battle, else shouldst thou fear that which is unlike thee, and avoid it, so that thy Separateness should increase upon thee. For this Cause he that is defective in Courage becometh a Black Brother, and to Dare is the Crown of all thy Virtue, the Root of the Tree of Magick.
155
Ey
ALTERA DE LEONE
Lo! In the firs of thine Initiations, when first the Hoodwink was uplifted
from before thine Eyes, thou wast brought unto the Throne of Horus, the Lord of
the Lion, and by Him enheartened against Fear. Moreover, in Minutum Mundum, the
Map of the Universe, it is the Path of the Lion that bindeth the two Highest
Faculties of thy Mind. Again, it is Mau, the Sun at Brightness of high Noon,
that is called the Lion, very lordly, in our Holy Invocation. Sekhet our Lady is
figured as a lioness, for that She is that Lust of Nuit toward Hadit which is
the Fierceness of the Night of the Stars, and their Necessity; whence also is
She true Symbol of thine own Hunger of Attainment, the Passion of thy Light to
dare all for its Fulfilling. It is then the Possession of this Quality which
determineth thy Manhood; for without it thou art not impelled to Magick, and thy
Will is but the Salve's Endurance and Patience under the Lash. For this Cause,
the Bull being of Osiris, was it necessary for the Masters of the Æons to
incarnate me as (more especially) a Lion, and my Word is first of all a Word of
Enlightenment and of Emancipation of the Will, giving to every Man a Sprint
within Himself to
determine His Will, that he may do that Will, and no more another's. Arise
therefore, o my son, arm thyself, haste to the Battle!
156
Ew
DE VIRO
Learn now that this Lion is a natural Quality in Man, and secret, so that he
is not ware thereof, except he be Adept. Therefore is it necessary for thee also
to know, by the Head of the Sphinx. This then is thy Liberty, that the Impulse
of the Lion should become conscious by means of the Man; for without this thou
art but an Automaton. This Man moreover maketh thee to understand and to adjust
thyself with Environment, else being devoid of Judgment, thou goest blindly upon
an headlong Path. For every Star in his Orbit holdeth not his Way obstinately,
but is sensitive to every other Star, and his true Nature is to do this. Oh how
many are they whom I have seen persisting in a fatal Course, in Sway of the
Belief that their dead Rigidity was Exercise of Will. And the Letter of the Man
is Tzaddi, whose Number is Ninety; which is Maim, the Water that conformeth
itself perfectly with its Vessel, that seeketh constantly its Level, that
penetrateth and dissolveth Earth, that resisteth Pressure maugre its
Adaptability, that being heated is the Force to drive great Engines, and being
frozen breaketh the Mountains in Pieces. O my Son, seek well To Know!
157
Fa
DE DRACONE, QUAE EST AQUILA
SERPENS SCORPIO
Threefold is the Nature of Live, Eagle, Serpent, and Scorpion. And of these
the Scorpion is he that, having no Lion of Light and of Courage within him,
seemeth to himself encircled by Fire, and, driving his Sting into himself, he
dieth. Such are the Black Brothers, that cry: I am I, they that deny Love,
restricting it to their own Nature. But the Serpent is the secret Nature of Man,
that is Life and Death, and maketh his Way through the Generations in Silence.
And the Eagle is that Might of Live which is the Key of Magick, uplifting the
Body and its Appurtenance unto high Ecstasy upon his Wings. It is by Virtue
thereof that the Sphinx beholdeth the Sun unwinking, and confronteth the Pyramid
without Shame. Our Dragon, therefore, combining the Natures of the Eagle and the
Serpent, is our Love, the Organon of our Will, by whose Virtue we perform the
Work and Miracle of the One Substance, as saith thine Ancestor Hermes
Trismegistus, in his Tablet of Smaragda. And this Dragon, is called thy Silence,
because in the Hour of his Operation that within thee which saith "I" is
abolished in its Conjunction with the Beloved. For this Cause also is its Letter
Nun, which in our Rota is the Trump Death; and Nun hath the value of Fifty, the
Number of the Gates of Understanding.
158
Fb
DE QUATTUOR VIRTUTIS SFINU
See now our Sphinx, with what Subtility and Art is She made Whole! Here is
thy Light, the Lion, the Necessity of thy Nature, fortified by thy Life, the
Bull, the Power of Works, and guided by thy Liberty, the Man, the Wit to adapt
Action to Environment. These are three Virtues in One, necessary to all proper
Motion, as I may say in a Figure, the Lust of the Archer, the propulsive Force
of his Arm, and the equilibrating and directing Control of his Eye. Of these
three if one fail, the Mark is not hit. But hold! Is not a Fourth Element
essential in the Work? Yea, soothly, all were vain without the Engine, Arrow and
Bow. This Engine is thy Body, possessed by thee and used by thee for thy Work,
yet not Part of thee, even as are his Weapons to this Archer in my Similitude.
Thus is thy Dragon to be cherished of thy Lion, but if thou lack Energy and
Endurance of thy Bull, thy Tools lie idle, and if Cunning and Intelligence, with
Experience also of thy Man, thy Shaft flight crooked. So then, o my son, do thou
perfect thyself in these Four Powers, and that with Equity.
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DE LIBRA, IN QUA GUATTUOR VIRTUTES AEQUIPOLLENT
By Gñana Yoga cometh thy Man to Knowledge; by Karma Yoga thy Bull to Will; by
Raja Yoga is thy Lion brought to his Light; and to make perfect thy Dragon, thou
hast Bhakti Yoga for the Eagle therein, and Hatha Yoga for the Serpent. Yet mark
thou well how all these interfuse, so that thou mayst accomplish no one of the
Works separately. As to make Gold thou must have Gold (it is the Word of the
Alchemists), so to become the Sphinx thou must first be a Sphinx. For naught may
grow save to the Norm of its own Nature, and in the Law of its own Law, or it is
but Artifice, and endureth not. So therefore is it Folly, and a Rape wrought
upon Truth to aim at aught but the Fulfilment of thine own True Nature. Order
then thy Workings in Accord with thy Knowledge of that Norm as best thou mayst,
not heeding the Importunity of them that prate of the Ideal. For this Rule, this
Uniformity, is proper only to a Prison, and a Man Liveth by Elasticity, nor
endureth Rigor save in Death. But whoso groweth bodily by a Law foreign to his
own Nature, he hath a Cancer, and his whole Œconomy shall be destroyed by that
small Disobedience.
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DE PYRAMIDE
Now then at last art thou made ready to confront the Pyramid, if thou art
established as a Sphinx. For It also hath the foursquare Base of Law, and the
Four Triangles of Light, Life, Love and Liberty for its Sides, that meet in a
Point of Perfection that is Hadit, poised to the Kiss of Nuit. But in this
Pyramid there is no Difference of Form between the Sides, as it is in thy Shinx,
for these are wholly One, save in Direction. Thou art then an Harmony of the
Four by Right of thy Attainment of Adeptship, the Crown of thy Manhood, but not
an Identity, as in Godhead. Therefore may it be said from one Point of Sight
that thine Achievement is but a Preparation, an Adornment of the Bride for the
Temple of Hymen, and his Rite. Verily, o my Son, I deem in my Wisdom that this
whole Work of thy Development to Sphinxhood cometh before the Work of Theurgy,
for the Lord descendeth not upon a Temple ill-conceived, and builded wry, nor
abideth in a Shrine unworthy. Accomplish then this Task in Patience, with
Assiduity, not hasting furiously after Godliness. For this is most sure, that to
the Beauty of a Maiden answereth the Lust of her Lord, spontaneous and without
Effort or Appeal of her Contriving.
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PROLEGOMENA DE SILENTIO
But now concerning Silence, o my Son, I will have a further Word with thee. For thereby we mean not the Muteness of him that hath a dumb Devil. This Silence is the Dragon of thine unconscious Nature, not only the Ecstasy or Death of thine Ego in the Operation of its Organ, but also, in its Unity with thy Lion, the Truth of thy Self. Thus is thy Silence the Way of the Tao, and all Speech a deviation therefrom. This Lion and Dragon are therefore of thy Self, and the Man and the Bull the Feminine Counterparts thereof, being the Grace of Our Lady B A B A L O N that She bestoweth upon thee in thine Adultery with Her. They are then as a Vesture of Honour, and a Reward, that are won by the Intensity of thy Light and of thy Love. So properly we esteem Men by the Measure of their Intelligence and their Strength, since they are equal in their essential Godhead, so far as concerneth the Quality thereof. See thou closely moreover into it, that if thou be well favoured of Our Lady, thy Lion and thy Dragon grow in like Measure, for the Excess of the Feminine is Dead Weight. The Intellectual without Virility is a Dreamer of Follies, and the laborious Giant without Courage is a Slave.
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DE NATURA SILENTII NOSTRI
The Nature of this Silence is shewn also by the God Harprocrates, the Babe in the Lotus, who is also the Serpent and the Egg, that is, the Holy Ghost. This is the most secret of all Energies, the Seed of all being, and therefore must He be sealed up in an Ark from the Malice of the Devourers. If then by thine Art thou canst conceal thyself in thine own Nature, this is Silence, this, and not Nullity of Consciousness else were a Stone more perfect in Adeptship that thou. But, abiding in thy Silence, thou art in a City of Refuge, and the Waters prevail not against the Lotus that enfoldeth thee. This Ark or Lotus is then the Body of Our Lady BABALON, without which thou wert the Prey of Nile and of the Crocodiles that are therein. Now, o my Son, mark thou well this that I will write for thine Advertisement and Behoof, that this Silence, though it be Perfection of Delight, is but the Gestation of thy Lion, and in thy Season thou must dare, and come forth to the Battle. Else, were not this Practice of Silence akin to the Formula of Separateness of the black Brothers?
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DE FORMULA RECTA DRACONIS
Verily, o my Son, herein lieth the Danger and the Treason of thy Scorpion.
For his Nature is against himself, being the deepest Ego, that is, a Being
separate from the Universe; and this is the Root of the while Mystery of Evil.
For he hath in him the Magick Power, which if he use not, he is self- poisoned,
even as any Organ of the Body that refuseth its Function. So then his Cure is in
his Ally the Lion, that feareth not the Crocodiles, nor hideth himself, but
leapeth eagerly forward. The Path of the Mystic hath this Pitfall; for though he
unite himself with his God, his Mode is to withdraw from that which him seemeth
is not God. Whereby he affirmeth and confirmeth the Demon, that is Duality. Be
thou instant therefore, o my Son, to turn from every Act of Love at the Moment
of full satisfaction, flinging the invoked Might thereof against a new Opposite;
for the Formula of every Dragon is Perpetual Motion or Change, and therefore to
dwell in the Satisfaction of thy Nature is a Stagnation, and a Violation
thereof, making the Duality of Conflict, which is the Falling Away to Choronzon.
Unto the which be Restriction in the Name of B
A B A L O N.
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DE SUA CARTA COELORUM
I pray thee to mark, o my Son, how the Grace of Nature was benignant at my Nativity, to the right Balance and Formulation of my Shinx. For Neptune was in the Sign of the Bull, giving Strength and Stability to my Spiritual Essence. Uranus was ascending in the Lion, to fortify my Magical Will with Courage, and to turn it to the Salvation of Man. In the Waterman was Saturnus, to make mine Intelligence sober, profound, and capable of Labour. Jupiter, with Mercury His Herald, was in Scorpio, harmonizing me and my Word according to the Essence of my Nature. Then of the others, Mars was exalted in the Goat, for physical Endurance of Toil; Sol was conjoined with Venus in the Balance, for judgment in Art and in Life, and for Equability of Temple. Lastly, the Moon was in the Sign of the Fishes, her loved abode, for a Gift of Sensitiveness and of Glamour. What then am I? I am a transient Effect of infinite Causes, a Child of Changes. There is no I, o thou that art not thou, else were I segregated, a Stagnation, a Thing of Hate and of Fear. But ever-moving, ever-changing, there is a Star in the Body of Our Lady Nuit, whose Word is None and Two.