165
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DE OPERE SUO
I am not I. Then, sayst thou, why is this Word? Know o my Son, that this
first Person is but the common Figure of the Speech of Men whereof the Magus may
avail himself without Implication of Metaphysick. Yet in the Mystery of
Illusion, which is the Instrument of the Universal Will, I will not say the
Harlot of its Pleasure, are manifested these many Stars, and amongst them that
Logos of the Æon of Horus whom thou callest TO MEGA QHRION
and thy Father. And this is by-come through Virtue of the Intensity of the Will
to Change, through many a Serpent-Phase of Life and Death, until in the Play of
the Game its Manifestation is the Utterance of this Word of the Æon, this Law of
Thelema, that shall be for a Season the Formula of the Magick of the Earth. Who
then should inquire of the further Destiny of that Star, or of another? It is
the Play of the Game, and the Operation of its Function shall suffice it. Rid
thyself therefore of this Thought of "I" apart from all, but, attaining to
Consciousness of All by Our True Way, contemplate the Play of Illusion by thine
Instrument of Mind and Sense, leaving it without Care to continue in its own
Path of Change.
166
Fi
DE FRATRIBUS NIGRIS
O my Son, know this concerning the Black Brothers, that cry: I am I. This is
Falsity and Delusion, for the Law endureth not Exception. So then these Brethren
are not apart, as they vainly think being wrought by Error; but are peculiar
Combinations of Nature in Her Variety. Rejoice then even in the Contemplation of
these, for they are proper to Perfection, and Adornments of Beauty, like a Mole
upon the Cheek of a Woman. Shall I then say that were it of thine own Nature,
even thine, to compose so sinister a Complex, thou shouldst not strive
therewith, destroying it by Love, but continue in that Way? I deny not this
hastily, nor affirm; nay, shall I even utter a Hint of that which I may foresee?
For it is in mine own Nature to think that in this Matter the Sum of Wisdom is
Silence. But this I say, and that boldly, that thou shalt not look upon this
Horror with Fear, or with Hate, but accept all this as thou dost all else, as a
Phenomenon of Change, that is, of Love. For in a swift Stream thou mayst behold
a Twig held steady for a while by the Play of the Water, and by this Analogue
thou mayst understand the Nature of this Mystery of the Path of Perfection.
167
Fk
DE ARTE ALCHEMISTICA
Wilt thou acquaint thyself now further at my Reproof concerning this Arcanum
of Alchymia, the Art Egyptian, how to make Gold? Of a Surety this is already in
thy Knowledge, if thou examine by Our Holy Qabalah, what be the Forces that are
the Influx upon Tiphereth, which is the Harmony and Beauty, or Sol, in every
Kingdom of the Universe, so then also among Metals. Now this Influx is Fivefold.
First, from the Crown descendeth the High Priestess in the Path of the Moon, for
Inspiration, and Imagination, and Idea: see to it that this Virgin be Pure, for
herein Error is Illusion. Next, from the Father floweth the Power of the Emperor
in the Path of the Ram, for Initiative, and Energy, and Determination. Third,
from the Mother are the Lovers in the Path of the Twins, for Intellectual
Wholeness, and for Adjustment to Environment. These Three are from this Superna
and complete the Theorick of thy Work. After this, in the Praxis and Executive
thereof thou hast the Hermit as an Influence from the Sphere of Jupiter in the
Path of the Virgin, for Secrecy, and for Concentration, and for Prudence.
Lastly, from the Sphere of Mars, travelleth Justice in the Path of the Balance,
for good Judgment, and Tact, and Art. O my Son, in this Chapter is more wisdom
than in Ten Thousand Folios of the Alchemists! Study therefore to acquire Skill
in this Method, and Experience; for this Gold is not only of the Metals, but of
every Sphere, and this Key is of virtue to enter every Palace of Perfection.
168
Fl
DE FEMINA QUAE EST PROPRIA JOCO
O my Son, hear this Wisdom of Experience, how at thy first Sight, when I put
thee into the Arms of Ahitha, thy sweet Stepmother my concubine, such was thy
Beauty that she became enamoured of thee, crying aloud; Ay me, an such he the
Fruit of thy Magick, o my Master, then let me, me also, even me, give myself
utterly to this Holy Art! Then did I, becoming heavy in Spirit, make Question of
her, saying: To what End? And at this was she confounded and brought into
Bewilderment; but after a great While, fumbling in her Mind, made Answer, like a
Scarecrow in a Field, so was it for Rags and Tatters of Thought. Thus yet more
Atrabilious and Sluggard was this Liver of thy Father, so that I fell into a
Gloom night unto Weeping. Then she beholding me with Amazement cried upon me
thus: Art thou not glad in Heart, o my Master? At this I gave a Sigh even as one
night unto Death. And She: if this be so, then is no need anymore for me to give
myself to Magick. Thereat, perceiving yet again the Just Universal of Our Lord
Pan, was I swallowed up (like unto Jonah of the Old Fable) in the Belly of the
Whale called Laughter, and it seemeth to me at this present Writing that I am
like to abide therein for the Time that remaineth to me in this Body.
169
Fm
DE FORMULA FEMINAE
Now this is the right Power and Property of a Woman, to arrange and to adjust
all Things that exist in their proper Sphere, but not to create or to transcend.
Therefore in all practical Matters is she of Might and of Wit to produce an
Effect consonant with her Mood. And her Symbol is Water, that seeketh the Level,
whether for Wrath, eating away the Mountains (yet even in this making smooth the
Plains) or for Love, in Fecundity of Earth. But it is the Fire of Man that hath
heaved up those Mountains, in huge Turmoil. Man them maketh Mischief and Trouble
by his Violence, be his Will convenient to His Environment, or antipathetic; but
Woman disturbeth by Manipulation, adroit or sinister as her Mood may be of Order
or of Disorder. For any Man to meddle in her Affair is Folly, for he
comprehendeth not Quiet; so also for her to emulate him in his Office is
Fatuity. Therefore in Magick though a Woman excel all men in every Quality that
is profitable for her for Attainment, yet she is Naught in that Work, even as a
Man without Hands in the Shop of a Carpenter; for She hath not the Organism that
might make Use of this Opportunity. Of all this is she aware by her Instinct,
for her Nature is to Understand, even without Knowledge; and if thou doubt
herein the Wisdom of thy Sire, do thou seek out a Woman (but with Precaution)
and affirm these my Words. So shall she wax woundily wrath, and look grisly upon
thee, proclaiming in a shrill Voice her manifold Excellences, which she hath,
and concern the Matter not one Whit.
170
Fn
VERBA MAGISTRI SUI DE FEMINA
Of a Thousand Years it is nigh unto the Fiftieth Part, o my Son, since I
obtained Favour in the Light of a great Master of the Truth, whom Men call Allan
Bennett, so that he received me for his Disciple in Magick. And he was instant
with me in this Matter, and vehement, adjuring his Gods that this (which I have
myself here above declared unto thee) was the Truth concerning the Nature of
Woman. But I being but a Youth, and Headstrong, and being enraptured in Love of
Women, and Admiration of Them, and Worship, delighting in them eagerly, and
learning constantly from them, nourished by the Milk of their Mystery, as it
should be for all true Men, did resist angrily the Doctrine of that most holy
Man of God. And because, (as it was written) he was a vowed Virgin from his
Birth, and had no Commerce with any in the Way of Carnality, I disabled his
Judgment herein, as if he, being a Fish, had disallowed the Flight of Birds. But
I, o my Son, am not wholly ignorant of Women, save as all Men must be in the
Limitation of their Nature, for the Number of my Concubines is not notably or
shamefully exceeded by that of the Phases of the Moon since my Birth. Many also
have been my Disciples in Magick that were Women; and (more also) I do owe,
acknowledging the same with open Gladness, the greater Part of mine own
Initiation and Advancement to the Operation of Women. Notwithstanding all these
Things, I bow humbly before Allan Bennett, and repent mine Insolence, for his
Saying was Sooth.
171
Fx
DE VIA PROPRIA FEMINIS
It is indeed easy for a Woman to obtain the Experience of Magick, in a
certain Sort, as Visions, Trances, and the like; yet they take not Hold upon
Her, to transform Her, as with Men, but pass only as Images upon a Speculum. So
then a Woman advanceth never in Magick, but remaineth the same, rightly or
wrongly ordered according to the Force that moveth Her. Here therefore is the
Limit of Her Aspiration in Magick, to abide joyous and obedient beneath the Man
that her Instinct shall divine so that by Habit becoming a Temple well-ordered,
comely and consecrated, she may in her next Incarnation attract by her Fitness a
Man-soul. For this Cause hath Man esteemed Constancy and Patience as Qualities
preeminent in Good women, because by these she gaineth her Going toward Our
Godliness. Her Ordeal therefore is principally to resist Moods, which make
Disorder, that is of Choronzon. Unto the which be Restriction in the Name of
B A B A L O N. Also, let her be
content in this Way, for verily she hath a noble and an excellent Portion in Our
Holy Banquet, and escapeth many a Peril that is proper to us others. Only, be
she in Awe and Wariness, for in her is no Principle of Resistance to Choronzon,
so that if she become disordered in her Moods, as by Lust, or by Drunkenness, or
by Idleness, she hath no Standard whereunto she may rally her Forces. In this
see thou her Need of a well-guarded Life, and of a True Man for her God.
172
Fo
DE HAC RE ALTERA INTELLIGENDA
Mark then, o my Son, how in the Ancient Books of Magick it is Man that
selleth his Soul unto the Devil, but Woman that maketh Pact with him. For she
hath constantly the Wit and Power to arrange Things at his Bidding, and she
payeth this Price of his Alliance. But a Man hath one Jewel, and, bartering
this, he becometh the Mockery of Satanas. Let then this tutor thee in thine own
Art of Magick, that thou employ Women in all Practical Matters, to order them
with Cunning, but Men in thy Need of Transfiguration or Transmutation. In a
Trope, let the Woman direct the Chess-Play of Life, but the Man alter the Rules,
if he so will. Lo! in ill Play is Mischief and Disorder, but in a New Law is
Earthquake, and Destruction of the Root of Things. Therefore is Fear of any Man
that is in Commerce with his Genius, for none knoweth if his Law shall amend the
Game or do it Hurt; and of this the Proof is in Experience, won after the
Victory of his Will, when there is no Way of Return; as saith the Poet,
Vestigia Nulla Retrorsum. Nor do thou
fear to create: for, even as I have written in
The Book of Lies (falsely so-called),
thou canst create nothing that is not God. But beware of false Creations wrought
by Women in whom is no Function thereof; for they are Phantoms, poisonous
Vapours, bred of the Moon in her Witchcraft of Blood.
173
Fp
DE CLAVIBUS MORTIS ET DIABOLI
ARCANIS TAROT FRATERNITATIS R. C.
It shall profit thee much, o my Son, or I err, that I instruct thee in the
Mysteries of the Paths of Nun and of Ayin, that in our rota are figured in the
Atu called Death, and that called the Devil. Of these Nun joineth the Sun with
Venus, and is referred to Scorpio in the Zodiac. This Path is perilous, for it
seeketh the Level, and may abase thee, except thou take Head unto the Going. Of
its three Modes, the Scorpio destroyeth himself, as if it were a Type of animal
Pleasure. Next, the Serpent is proper to Works of Change, or Magick; yet is he
poisonous also unless thou hast Wit to enchant him. Lastly the Eagle is subtlest
in this Sort, so that this Path is proper to a Transcendental Labour. Yet all
these are in the Way of Death, so that thy Wand is dissolved and corroded in the
Waters of the Cup, and must be renewed by Virtue of thy Nature in its Course.
For Fire is extinguished by Water; but upon Earth it burneth freely, and is
inflamed by the Wind. Understand also that which is written concerning the
Vesica, that it is the Mother, giving Ease, Sleep, and Death, which Consolations
are eschewed by the True Man or Hero.
174
Fo
½
SEQUITUR DE HIS VIIS
Now the Path of Ayin is a Link between Mercury and the Sun, and in the Zodiac
importeth the Goat. This Goat is called also Strength, and standeth in the
Meridian at the Sunrise of Spring; and it is His Nature to leap upon the
Mountains. So therefore he is a Symbol of true Magick, and his Name is Baphomet,
wherefore did I design him as an Atu of Thoth, the Fifteenth, and put his Image
in the Front of my Book, The Ritual of High
Magick, which was the second Part of my Thesis for the Grade of Major
Adept, when I was clothed about with the Body called Alphonse Louis Constant.
Now the Goat flieth not as doth the Eagle; but consider this also that it is the
true Nature of Man to dwell upon the Earth, so that his Flights are oft but
Phantasy; yea, the Eagle also is bound to his Eyrie, nor feedeth upon Air.
Therefore this goat, making each leap with Fervour, yet all Times secure in his
own Element, is a true Hieroglyph of the Magician. Mark also, this Path sheweth
One continuous in Exaltation upon a Throne, and so is it the Formula of the Man,
as the other was of the Woman.
175
Fr
DE OCULO HOOR
I say furthermore that this Path is of the Circle, and of the Eye of Horus
that sleepeth not, but is vigilant. The Circle is all-perfect, equal every Way,
but the Vesica hath bitter Need, and seeketh thy Medicine, that is of right
compounded for High Purpose, to ease her Infirmity. Thus is thy Will frustrated,
and thy Mind distracted, and thy Work lamed, if it be not brought to Naught.
Also thy Puissance in thine Art is minished, by a full Moiety, as I do esteem
it. But the Eye of Horus hath no Need, and is free in his Will, not seeking a
Level, or requiring a Medicine, and is fit and worthy to be the Companion and
the Ally of thee in thy Work, as a Friend to thee, not Mistress and not Slave,
that seek ever with Slyness and Deceit to encompass their own Ends. There is
moreover a Reason in Physics for my Word; study thou this matter in the Laws of
the Changes of Nature. For Things Unlike do in their Marriage produce a Child
which is relatively Stable, and resisteth Change; but Things like increase
mutually the Potential of their particular Natures. Howbeit, each Path hath his
own Use; and thou, being instructed in all Ways, choose thine with Discretion.
176
Fs
DE SUA INITIATIONE
My son, my Delight, Honey of the Comb of my Life, I will say also this
concerning the Odds of the Formulæ of Male and Female, that mine Initiation was
ordered as followeth. First, unto the Middle of the Way, the Attainment of the
Knowledge and Conversation of the Holy Guardian Angel, were these Men appointed
to mine Aid, Jerome Politt of Kendal, Cecil Jones of Basingstoke, Allan Bennett
of the Border, and Oscar Exkenstein of the Mountain with no Woman. But after
that Attainment hath Word come to me only through Women, Ouarda the Seer, and
Virakam, and in mine Initiation in to the Degree of Magus, the Cat 'ILARIWN
thy Mother, Helen the Play Actress the Serpent, with Myriamme the Drunkard, and
Rita the Harlot to bear Dagger and Poison; then these others Alice the Singing
Woman for an Owl; then Catherine the Dog of Anubis, and Ahitha the Camel that
renewed the Work of Virakam, with Ollun the Dragon and --- but here I do
restrict myself in Speech, for the End is wrapped about with a Veil, as the Face
of a Virgin. But do thou meditate strictly upon these Things, distinguishing the
right Property, Order, and Use of the Other and the other in the Relative, even
as thou makest them All-One, that is None, in the Absolute.
177
Ft
DE HERBO SANCTISSIMO ARABICO
Recall, o my Son, the Fable of the Hebrews, which they brought from the City
Babylon, how Nebuchadnezzar the Great King, being afflicted in his Spirit, did
depart from among Men for Seven Years' Space, eating Grass as doth an Ox. Now
this Ox is the Letter Aleph, and is that Atu of Thoth whose Number is Zero, and
whose name is Maat, Truth, or Maut, the Vulture, the All-Mother, being an Image
of Our Lady Nuit, but also it is called the Fool, who is Parsifal, "der reine
Thor", and so referreth to him that walketh in the Way of the Tao. Also, he is
Harpocrates, the Child Horus, walking, (as saith David, the Badavi that became
King in his Psalms) upon the Lion and the Dragon; that is, he is in Unity with
his own secret Nature, as I have shewn thee in my Word concerning the Sphinx. O
my Son, yester Eve came the Spirit upon me that I also should eat the Grass of
the Arabs, and by Virtue of the Bewitchment thereof behold that which might be
appointed for the Enlightenment of mine Eyes. Now then of this may I not speak,
seeing that it involveth the Mystery of the Transcending of Time, so that in One
Hour of our terrestrial Measure did I gather the Harvest of an Æon, and in Ten
Lives I could not declare it.
178
Fu
DE QUIBUSDAM MYSTERIIS, QUAE VIDI
Yet even as a Man may set up a Memorial or Symbol to import Ten Thousand
Times Ten Thousand, so may I strive to inform thine Understanding by Hieroglyph.
And here shall thine own Experience serve us, because a Token of Remembrance
sufficeth him that is familiar with a Matter, which to him that knoweth it not
should not be made manifest, no, not in a Year of Instruction. Here first then
is one amid the uncounted Wonders of that Vision; upon a field blacker and
richer than Velvet was the Sun of all Being, alone. Then about Him were little
Crosses, Greek, over-running the Heaven. These changed from Form to Form
geometrical, Marvel devouring Marvel, a Thousand Times a Thousand in their
Course and Sequence, until by their Movement was the Universe churned into the
Quintessence of Light. Moreover at another Time did I behold All Things as
Bubbles, iridescent and luminous, self-shining in every Colour, Myriad pursuing
Myrad until by their perpetual Beauty they exhausted the Virtue of my Mind to
receive them, and whelmed it, so that I was fain to withdraw myself from the
Burden of that Brilliance. Yet, o my Son, the Sun of all this amounteth not to
the Worth of one Dawn-Glimmer of Our True Vision of Holiness.
179
Ff
DE QUORUM MODO MEDITATIONIS
Now for the Chief of that which was granted unto me, it was the Apprehension
of those willed Changes or Transmutations of the Mind which lead into Truth,
being as Ladders unto Heaven, or so I called them at that Time, seeking for a
Phrase to admonish the Scribe that attended on my Words, to grave a Balustre
upon the Stele of of my Working. But I make Effort in vain, o my Son, to record
this matter in Detail; for it is the quality of the Grass to quicken the
Operation of Thought it may be Thousandfold, and moreover to figure each Step in
Images complex and overpowering in Beauty, so that one hath no Time wherein to
conceive, much less to utter, any Word for a Name or any of them. Also, such was
the multiplicity of these Ladders, and their Equivalence, that the Memory
holdeth no more any one of them, but only a certain Comprehension of the Method,
wordless by Reason of its Subtility. Now therefore must I make by my Will a
Concentration mighty and terrible of my Thought, that I may bring forth this
Mystery in Expression. For this Method is of Virtue and Profit, by it mayst thou
come easily and with Delight to the Perfection of Truth, it is no Odds from what
Thought thou makest the first Leap in thy Meditation, so hat thou mayst know how
every Road endeth in Monsalvat, and the Temple of the Sangraal.
180
Fc
SEQUITUR DE HAC RE
I believe generally, on Ground both of Theory and Experience, so little as I
have, that a Man must first be initiate, and established in Our Law, before he
may use this Method. For in it is an Implication of our Secret Enlightenment,
concerning the Universe, how its Nature is utterly Perfection. Now every Thought
is a Separation, and the Medicine of that is to marry Each One with its
Contradiction, as I have shewed formerly in many Writings. And thou shalt clap
the one to the other with Vehemence of Spirit, swiftly as Light itself, that the
Ecstasy be spontaneous. So therefore it is Expedient that thou have travelled
already in this Path of Antithesis, knowing perfectly the Answer to every Griph
or Problem, and thy Mind ready therewith. For by the Property of this Grass all
passeth with Speed incalculable of Wit, and an Hesitation should confound thee,
breaking down thy ladder, and throwing back thy Mind to receive Impression from
Environment, as at thy first beginning. Verily; the nature of this Method is
Solution, and the Destruction of every Complexity by Explosion of Ecstasy, as
every Element thereof is fulfilled by its Correlative, and is annihilated (since
it loseth separate Existence) in the Orgasm that is consummated within the Bed
of thy Mind.
181
Fy
SEQUITUR DE HAC RE
Thou knowest right well, o my Son, how a Thought is imperfect in two
Dimensions, being separate from its Contradiction, but also constrained in its
Scope, because by that Contradiction we do not (commonly) complete the Universe,
save only that of its Discourse. Thus if we contrast health with Sickness, we
include in their Sphere of Union no more than one Quality that may be predicated
of all Things. Furthermore, it is for the most Part not easy to find or to
formulate the true Contradiction of any Thought as a positive Idea, but only as
a Formal Negation in vague Terms, so that the ready Answer is but the
Antithesis. Thus to "White" one putteth not the Phrase "all that which is not
White", for this is void, formless; it is neither clear, simple, nor positive in
Conception; but one answereth "Black", for this hath an Image of his
Significance. So the Cohesion of Antitheticals destroyeth them only in Part, and
one becometh instantly conscious of the Residue that is unsatisfied or
unbalanced, whose Eidolon leapeth in thy Mind with Splendour and Joy
unspeakable. Let not this deceive thee, for its Existence proveth its
Imperfection, and thou must call forth its Mate, and destroy them by Love, as
with the former. This Method is continuous and proceedeth ever from the Gross to
the Fine, and from the Particular to the General, dissolving all Things into the
One Substance of Light.
182
Fw
CONCLUSIO DE HOC MODO SANCTITATIS
Lean now that Impression of Sense have Opposites readily conceived, as long
to short, or light to dark; and so with Emotions and Perceptions, as Love to
Hate, or false to true; but the more violent is the Antagonism, the more is it
bound in Illusion, determined by Relation. Thus the Word "Long" hath no Meaning
save it be referred to a Standard; but Love is not thus obscure, because Hate is
its Twin, partaking bountifully of a Common Nature therewith. Now, hear this; it
was given unto me in my Visions of the Æthyrs, when I was in the Wilderness of
Sahara, by Tolga, that above the Abyss, contradiction is Unity, and that Nothing
could be true save by Virtue of the Contradiction that is contained in itself.
Behold, therefore, in this method thou shalt come presently to Ideas of this
Order, that include in themselves their own Contradiction, and have no
Antithesis. Here then is thy Lever of Antinomy broken in thine Hand; yet, being
in true Balance, thou mayst soar, passionate and eager, from Heaven to Heaven,
by the Expansion of thine Idea, and its Exaltation, of Concentration as thou
understandest by thy Studies in The Book of
the Law, the Word thereof concerning Our Lady Nuit and Hadit that is
the Core of every Star. And this last Going upon thy Ladder is easy, if thou be
truly Initiate, for the Momentum of thy Force in Transcendental Antithesis
serveth to propel thee, and the Emancipation from the Fetters of Thought that
thou hast won in that Praxis of Art maketh the Whirlpool and Gravitation of
Truth of Competence to Draw thee unto itself.
183
Za
DE VIA SOLA SOLIS
This is the Profit of mine Intoxication of this Holy Herb, the Grass of the
Arab, that it has shewed me this Mystery (with many others) not as a new Light,
for I had that aforetime, but by its swift Synthesis and Manifestation of a Long
Sequence of Events in a Moment, I had Wit to analyse this Method, and to
discover its Essential Law, which before had escaped the Focus of the Lens of
mine Understanding. Yea, o my Son, there is no true Path of Light, save that
which I have formerly made plain; yet in every Path is Profit, if thou be
cunning to perceive it and to clasp it. For we win Truth oftentimes by
Reflection or by the Composition and Selection of an Artist in his Presentation
thereof, when else we were blind thereunto; lacking his Mode of Light. Yet were
that Art of none avail unless we had already the Root of that Truth in our
Nature, and a Bud ready to flower at the Summoning of that Sun. In Witness, nor
a Boy nor a Stone hath Knowledge of the Sections of a Cone, and their
Properties; but thou mayst teach these to the Boy by right Presentation, because
he hath in his Nature those laws of Mind that are consonant with our Art
Mathematical, and hath Need only of the Fledging (I may say this) so that he
apply them consciously to the Work, when all being in Truth, that is, in the
necessary Relations that rule our Illusion, he cometh in Course to Apprehension.
184
Zb
DE PRUDENTIA ORDINIS A\ A\
Here then o my Son, that shall be mightier than all the Kings of the Earth,
as it is prophesied, --- an thou be He! --- because thou shalt establish the Law
which I have given, even the Law of Thelema, here in this which I have written
is a Point of Judgment in they Work to bring into the Light of Initiation such
as come unto thee, affirming their Will to this Attainment. For every One hath
his own Path and his own Law, and there is no Art in Magick but to seek out that
Path and that Law, that he may pursue the one by the right Used of the Other. It
shall be that one cometh unto thee, desiring Amen-Ra (I speak in a Figure or
Exemplar) another Asi, a third Hoor-Pa-Kraat; or again, one seeketh Instruction
in Obeah, and his Fellow in Wanga; and of all these not one in Ten Thousand
shall be aware of his true Way. For albeit our last step is one for all, yet his
next stem is particular to each. Therefore is the Preparation of a Student that
seeketh Our Holy Order of A\ A\
most general, informing his Mind of all known Methods, so that his Will
may select among these by Instinct: then after, as a Probationer, he practiseth
those which he hath preferred, and by the Examination of his Record after the
Period appointed thou mayst have Wisdom concerning him, to confirm him in those
Ways which are shewed thereby to be germane to his True Nature.
185
Zg
ALTERA DE SUA VIA
Thus I was brought unto the Knowledge of myself in a certain secret Grace,
and as a Poet, by Jerome Politt of Kendal; Oscar Eckenstein of the Mountain
discovered Manhood in me, teaching me to endure Hardship, and to dare many
Shapes of Death; also he nurtured me in Concentration, the Art of the Mystics,
but without Lumber of Theology. Allan Bennett bestowed upon me the right Art of
Magic, and Our Holy Qabalah, with a great Treasure of Learning in many Matters,
but especially concerning Egypt, and Asia, the Mysteries of their Arcane Wisdom.
But of Cecil Jones had I the Great Gift of the Holy Magick of Abramelin, and he
inducted me into that Order which we name not, because of the Silliness of the
Profane that pretend thereto, and he brought me to the Knowledge and
conversation of the Holy Guardian Angel; also, he was the Herald of the Masters
of the Temple when They bade me welcome to their Order, appointing a Siege for
me in the City of the Pyramids, under the Night of Pan; but for three Years I
was not willing to avail myself thereof. Now mark well this, o my Son, that this
Path was peculiar to the law of my Star, and none other should follow me herein,
or seek to follow me, for he hath his own proper Orbit. O my Son, err not by
Generalisation and Conformity, for this is the very Idleness, and breedeth
Ideals and Standards that are Death.
186
Zd
DE PRUDENTIA ARTIS DOCENDI
Nevertheless, this one Affliction shall touch nigh all that come to thee, and
that is this great Pox of Sin, that is our Bane inherited of the Æon of Slain
Gods. Look the first of all, when any Postulant boweth before thee, whether
there be not Conflict and Restriction in his Mind, and in his Will. If he deem
Good and Evil to be absolute, instead of as relative to the Health of this Body,
or the Weal of the Society of which he is a Member, or what not, as it may be,
instruct him. Or, if he will say that he will sacrifice all for Initiation,
correct him, as it is written: "but whoso gives one Particle of Dust shall lose
all in that Hour." For it is Conflict if he weigh one Thing with another; and
Renunciation, being sorrowful, is not worthy of Acceptance. But he must with Joy
unite all he is and hath, heaping the Whole into one Billow of Love, under Will.
Yea, o my son, until thou hast brought the Postulant into our Freedom from Sin,
and the Sense and Conviction thereof, he is not ready for the Path of our Magick
and Illumination; because every Way soever is a Going, and this Sin is an
obstacle and a Fetter and an Hoodwink on every one of them, for it is
Restriction, whether he set out by the Meditations of the Dhamma, or by Our
Qabalah, or by Vision or Theurgy, or how else soever.
187
Ze
DE MENTE INIMICA ANIMO
How shall a Man attain to the Trance where All is One, if he yet debate
within his Mind concerning Virtue as a Thing Absolute? Thus, o my Son, there be
those that are fuddled with Doubt whether Meat is to be eaten (I choose this as
a Reference with Habit is proper to the Lion, as Grass to the Horse, so that his
right Problem is solely thus, what is fitting to his own Nature. Or again, I
suppose that he is in Vision, and an Angel, visiting him, imparteth a Truth
contrary to his Prejudice, as it fell out in mine own Case, when I inhabited the
Body of Sir Edward Kelly, or so do I in Part remember, as it seemeth dimly. This
nevertheless is sure (or the learned Casaubon, publishing the Record of that
Word with the Magician Dee, sayeth falsely) that an Angel did declare unto Kelly
the very Axiomata of our Law of Thelema, in good Measure, and plainly; but Dee,
afflicted by the Fixity of his Tenets that were of the Slave-Gods, was wroth,
and by his Authority prevailed upon the other, who was indeed not wholly
perfected as an Instrument, or the World ready for that Sowing. Consider also
how in this very Life I was the Enemy of mine own Law, and wrote down
The Book of the Law contrary to my
conscious Will by the Virtue of Obedience as a Scribe, and strove constantly to
escape mine own Work, and the Utterance of my Word, until by Initiation I was
made All-One.
188
ZF
DE ILLUMINATUM OPERIBUS DIVERSIS
Do thou understand how few be they whose Work in this their present Lives is
our Way of Initiation. Yet it is written in
The Book of the Law that the Law is for all, so that thou shalt in no
wise err if thou establish it as the formula of the Æon, universal among Men.
Also, ever for them that are fitted to advance in our Light, there is Order and
Diversity in Function, as regardeth their Work in our Sublime Brotherhood, Thus,
it might well be that, in a Profess-House of the Temple, or College of the Holy
Ghost, each Knight or Brother might severally attain Experience of every Trance,
unto the Perfection of all Illumination; yet by this there ought not to arise
Confusion, one usurping the appointed office of another. For the Abbot, although
he be not enlightened wholly, is yet Abbot; and the Place of the Cook, were he
Saint, Arhan, and Paramahamsa in one Person, is in his Kitchen. Confound not
thou in any wise therefore the Degree of Attainment of any Man with his right
Function in our Holy Order; for although by initiation cometh the Light, and the
Right, and the Might to accomplish all Works soever, yet these are inoperative
save as they are able to use a Machine which is of the same Order of Things as
the Effect required. As the best Swordsman hath Need of a Sword, so hath every
magician of a Body and Mind capable to the Work that he willeth; and he can do
nothing, save it be proper to his Nature.
189
Zz
DE EADEM RE ALTERA VERBA
By this Understanding be they rebuked that make a Reproach to our Art, saying
in their Insolence that if we have all Power, why are we betimes in Stress of
Poverty, and in Contempt of men, and in Pain of Disease, and so forth, mocking
us, and holding our Magick for Delusion. But they behold not our Light, how it
guideth us in our Path unto a Goal that is not in their Comprehension, so that
we crave not that which seemeth to them the Sole Food and Comfort of Life. Also,
this which we attain, though it be the Essence of Omniscience and Omnipotence,
informeth and moveth the Material World (so to call it) only according to the
Nature of that which is therein. For the Light of the Sun (by His very Wholeness
itself) sheweth a Rose Red, but a Leaf Green; and His Heat gathereth the Clouds,
and disperseth them also. So I then, though I were perfect ion Magick, might not
work in Metals as a Smith, or become rich by Commerce as a Merchant; for I have
not in my Nature the Engines proper to these Capacities, and therefore it is not
of my will to seek to exercise them. Here then is my Case, that I can not
because I will not, and it were Conflict, should I turn thither. But let every
man become perfect in his own Work, not heeding the Rebuke of another, that some
Way not his own is more Noble, or Profitable, but being constant in mindfulness
concerning his Business.
190
Zn
DE PACE PERFECTA LUCE
How shall the measure our Statue and our Success by that Cannon of Relation
and Illusion, and their ignorance of our Nature? Time is but Sequence, and a
moment of Light outweigheth an Age of Darkness. What is Happiness but the Issue
of the Harmony of our Consciousness with our Truth, and the Conformity of Will
with Action? To the Initiate is Certainty of his Fulfilment, which to the
Profane is but the Effect of Hazard, and he feareth to lose what he loveth, or
thinketh he loveth. But we, loving only in Light, suffer not by Fear or by
Bereavement, because to us every Event is Welcome, being right, necessary and
proper to our particular Path. The Knowledge of this one Matter is the End of
Dread and of Regret; make it the Governor of thy Mind, to rule its Pace, lest it
hasten or lag by Stress of thine Environment. How this Attainment is possible
for all Mankind, since it asketh but Resolution of Complexities that already
exist; so that this true Wisdom and Happiness cometh by the Acceptance of our
Law, and its Use is the Key to all locked Doors of the Mind, and the
Reconcilement of every Contention. O my Son, in the Promulgation of the Law
lieth the Reward of our Chief Work, the making whole of Mankind from the
Conscience of Sin which divideth him, and afflicteth his Spirit.
191
Zq
DE PACE PERFECTA
O my Son, is it not a marvel, this Light whereof we are the Quintessence and
the Seed? By it are we made Whole, dissolved in the Body and in the Soul of Our
Lady Nuit even as Her Lord Hadit, so that the Gnostic Sacrament of the Cosmos is
perpetually Elevated before us. We behold all that is and comprehend its
Mystery, and its Order in this High Mass eternally celebrated among us,
acknowledging the Perfection of the Rite, neither confusing the Parts thereof,
nor discriminating in Worship between them. So unto us is every Phenomenon a
Shew of Godliness, proceeding continually in a Pageant that returneth unto
itself, identical in the Phase of Naught as of Many, but whirling in the Orgia
of Ineffable Holiness as it were a Dance that weaveth Figures of Beauty in
Variety inexhaustible. Shall the Initiate bestir him, to better so prime a
Perfection? Nay, this Will that was his is accomplished; he hath attained the
Summit; so without Hope or Fear he abideth, and leaveth his Vehicle of Illusion
and Magical Engine, that is, as Man say, his Body and Mind, to work out their
Ritual of Change without his interference. O my son, ask not to what End! As it
is written in The Book of the Heart Girt with
the Serpent, concerning the Boy and the Swan: is there not Joy
ineffable in this aimless Winging?
192
Zi
DE MORTE
Thou hast made Question of me concerning Death, and this is my Opinion, of
which I say not: this is the Truth. First in the Temple called Man is the God,
his Soul, or Star, individual and eternal, but also inherent in the Body of Our
Lady Nuit. Now this Soul, as an Officer in the High Mass of the Cosmos, taketh
on the Vesture of his Office, that is, inhabiteth a Tabernacle of Illusion, a
Body and Mind. And this Tabernacle is Subject to the Law of Change, for it is
complex, and diffuse reacting to every Stimulus or Impression. If then the mind
be attached constantly to the Body, Death hath no Power to decompose it wholly,
but a decaying Shell of the dead Man, his Mind holding together for a little his
Body of Light, haunteth the Earth, seeking a new Tabernacle (in its Error that
feareth Change) in some other Body. These Shells are broken away utterly from
the Star that did enlighten them, and they are Vampires, obsessing them that
adventure themselves into the Astral World without Magical Protection, or invoke
them, as do the Spiritists. For by Death is Man released only from the Gross
Body, at the first, and is complete otherwise upon the Astral Plane, as he was
in his Life. But this Wholeness suffereth Stress, and its Girders are loosened,
the weaker first and after that the stronger.
193
Zk
DE ADEPTIS R. C. ESCHATOLOGIA
Consider now in this Light what shall come to the Adept, to him that hath
aspired constantly and firmly to his Star, attuning the Mind unto the Musick of
its Will. In him, if his Mind be knit perfectly together is itself, and
conjoined with the Star, is so strong a Confection that it breaketh away easily
not only from the Gross Body, but the fine. It is this Fine Body which bindeth
it to the Astral, as did the Gross to the Material World so then it
accomplisheth willingly the Sacrament of a second Death and leaveth the Body of
Light. But the Mind, cleaveth closely, by Right of its Harmony, and Might of its
Love, to its Star, resisteth the Ministers of Disruption, for a Season,
according to its Strength. Now, if this Star be of those that are bound by the
Great Oath, incarnating without Remission because of Delight in the Cosmic
Sacrament, it seeketh a new Vehicle in the appointed Way, and indwelleth the
Fœtus of a Child, and quickeneth it. And if at this Time the mind of its Former
Tabernacle yet cling to it, then is there Continuity of Character, and it may be
Memory, between the two Vehicles. This is, briefly and without Elaboration, is
the Way of Asar in Amennti, according to mine Opinion, of which I say not: This
is the Truth.
194
Zl
DE NUPTIIS SUMMIS
Now then to this Doctrine, o my Son, add thou that which thou hast learned in
The Book of the Law, that Death is
the Dissolution in the Kiss of Our Lady Nuit. This is a true Consonance as of
Bass with Treble for here is the Impulse that setteth us to Magick, the Pain of
the Conscious Mind. Having then Wit to find the Cause of this Pain in the Sense
of Separation, and its Cessation by the Union of Live, it is the Summit of our
Holy Art to present the whole Being of our Star to Our Lady in the Nuptial of
our Bodily Death. We are then to make our whole Engine the true and real
Appurtenance of our Force, without Leak, or Friction, or any other Waste or
Hindrance to its Action. Thou knowest well how an Horse, or even a Machine
propelled by a Man's feet, becometh as it were as Extension of the Rider, though
his Skill and Custom. Thus let thy Star have profit of thy Vehicle, assimilating
it, and sustaining it, so that it be healed of its Separation, and this even in
Life, but most especially in Death. Also thou oughtest to increase thy Vehicle
in Mass by true Growth in Balance, that thou be a Bridegroom comely and well
favoured, a Man of might, and a Warrior worthy of the Bed of so divine a
Dissolution.
195
Zm
DE ARTE VOLUPTATE DILEMMA QUAEDAM
There is a named Objection, o my Son, to our Thesis concerning Will that it
should flow freely in its Way: vide licet,
that for such as I am it is well, because I am endowed by Nature with a Lust
insatiable in every Kind, so that the Universe itself seemeth incapable to
appease it. For I have poured myself out unceasingly, in Bodily Passion, and in
Battles with Men, and with Wild Beasts, and with Mountains and Deserts, and in
Poetry and other Writings of the Musick of mine Imagination, and in Books of our
own Mysteries, and in Works Magical, and so forth, so that in Mine Age I am
become verily a Slave to mine own Genius; and my Law is that unless I sleep or
create, my Soul is sick, and fain to claim the Reward and the Recreation of my
Death. But (I hear thee say it) this is not the Case of All, or even of many,
Men; but their Act of Will is satisfied easily at its first Guerdon. Should not
then their Wisdom be to resist themselves for a Space, as Water heaped up by a
Dam gathereth Force, and Hunger feedeth upon Abstinence? Also, there is that
which I have written in a former Chapter of the right Use of Discipline; and
thirdly, this free Flowing is without Subtility of Art, as it were an Harlot
that plucketh Men by the Sleeve.
196
Zn
DE HOC MODO DISSOLUTIO
Here therefore will I write down the Answer to this Indictment of our Wisdom;
that every Act of Will is to be made in its Perfection, which State is to be
attained according to these Conditions: firs, those of its own Law; second,
those of its Environment. Judge thine own Case individually, each as it pleadeth;
for there is no Cannon or Code, since every Star hath its own Law diverse from
every other. Now there is the Restraint of Conflict which is Impotence and
Disruption; the the Restraint of Discipline is a Fortification of the Will by
Repose and by Preparation, as a Conqueror resteth his Armies, and feedeth them,
and looketh to their Furniture and to their Spirit, before he joineth the
Battle. Also, there is the Restraint of Art, which includeth that other of
Discipline, and its Nature is to adorn the Will and to admire its Strength and
its Beauty, and to enjoy its Victory by Anticipation in full Confidence, not
fearful of Time that robbeth them that are ignorant concerning him, how he is
but Mirage and Illusion, incapable to besiege the Fortress of the Soul. Work
thou thy Will, knowing (as I said aforetime by the Mouth of Eliphas Levi Zahed),
thyself Omnipotent, and thine Habitation Eternity. O my Son, attend well this
Word, for it is an Heirloom, and a Ring of Ruby and Emerald in thine
Inheritance.
197
Zx
DE COMEDIA QUAE PAN DICTUR
Subtler than the Serpent of Hermes, o my Son, is this Way of Restraint of
Art, and thou shalt meet therein with the God Pan, and have him to thy Playmate.
So shalt thou devise Comedy and Tragedy, as it were Settings for the Jewel of
thy Will, to enhance the Beauty thereof, and to refine thy Pleasures. This is
that which is written in The Book of the Law:
"Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine
thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou
love, exceed by delicacy; and if thou do aught joyous, let there be subtlety
therein! But exceed! exceed!" Thus thou mayst even toy with thy tamed Devil of
Sin, and use the Pain thereof to sharpen the taste of thy Meat, being Adult, and
thy Tongue keen to the Olive, and cloyed by the Sweet, while a Child is opposite
to this in his Preference; or as a skilled Match of Love aboundeth in Pinchings,
Slappings, Bitings and the like, to intensify the Bout and to prolong it. But
this is Risk and Peril, unless thou be wholly Master, One in thy Will; for there
is Poison in these dead Snakes, to destroy thee if thou lend them of thy Life by
so little as one Doubt of thyself, as a Seed of Division.
198
Zo
DE LUDO AMORIS
In this Mystery of the Restraint of Art is also the Secret of Illusion. Why,
sayest thou, hath not Our Lady Nuit her Will of Her Lord Hadit, and He of Her,
and so all ended? But this is the Play of Her Love, that She veileth Her Beauty
in the Robe of Illusion many-coloured, and evadeth Him in Sport, yea, and
divorceth Him from the Embrace, weaving new Modesties and allurements in Her
Dance. Now, o my Son, the full Comprehension of this Arcanum is the Fruit of
Contemplation, if this be prepared by the Experience of this Art in thine own
Case. But to them that understand not, and have Grief and Separation, being
deceived by this Play so that they deem it the Division of Hate, She can but
speak in Simplicity by that Word written in
The Book of the Law: "To me!" For until thou love, the Play of Love
is but Emptiness; and its cruelty is Cruelty indeed, except thou know it to be
but a Sauce to wet Appetite, and to give Emphasis of Contrast, as a Painter
dimmeth the Light by Cunning of his Shadows. But all this Delight that thou
mayst have of the Universe both in its Veils and in its Nakedness is a Reward of
thine Attainment of Truth, and followeth after it. Nor canst thou comprehend
this Doctrine by Mind, for the Division in thee crieth aloud in its Agony,
denying it, unless thou be wholly Initiate.
199
Zp
DE GAUDIO STUPRI
O my Son, this Sin itself that is our Disease is but Misunderstanding of the
Art of Love of Our Lady Nuit. Yea, verily, it is all a Trick of Her Wit, and a
Device of Her Delight, that Sin should appear, and also (mark thou well!) the
Misapprehension of its Nature. Therefore the Pain of any Sinner in his Division
and His Separation is to Her a little Spasm of Pleasure. But as for him, let him
apprehend this Doctrine, and dissolve himself in Her Love. Thou then, being
Initiate and Illuminated in this Truth, mayst accept thine own Sorrow, or rather
that of thy Vehicle, as Lackey to the Joy that thou hast in thy True Self, the
Star among the Stars of Her Body. The Adept of our Art is not compassionate
concerning Sin, in his own Vehicle or another's, unless the Healing thereof were
proper to his Will, for he is aware of the whole Truth of the Matter. So goeth
he upon his Way, and tighteneth not a Rein upon the Horses of the Universe, but
is content, beholding the Speed of their Course. Verily, o my Son, it is well
written in The Book of the Magus
that it is the Curse of my Grade that I must needs preach my Law unto Men. For I
am afflicted in my Tabernacle on this Count, but in my Self, I rejoice, and join
in the Laughter of Her Love.
200
Zo
½
DE CAECITIA PHILOSOPHORUM ANTIQUORUM
Behold, how comfortable is this my Wisdom, wherein I have resolved every
Conflict soever that is or that can be, even in all Dimensions, that Antagonism
of Things no less than their Limitations. I have said: Evil, be thou my Good;
for it is the Magical Mirror of our Astarté, and the Caduceus of our Hermes. Now
this was the Error of Elder Philosophers, that perceiving Changeful Duality as
the Cause of Sorrow, they sought the Reconcilement in Unity and in Stability.
But I shew thee the Universe as the Body of Our Lady Nuit, who is None and Two,
with Hadit Her Lord as the Alternator of those Phases. This Universe is then a
perpetual By-coming, the Vessel of every Permutation of infinity, wherein every
Phenomenon is a Sacrament, Change being the act of Love, and Duality the
Condition prodromal to that Act even as an Axe must be taken back from a Cedar
that it may deliver its Stroke. The Error therefore of thee Philosophers lay in
their false Assumption that Bliss, Knowledge and Being (the Qualities of their
Changeless Unity) could be States. O my Son, how pitiful is their Beggary, these
Paupers of Sense and of Experience and of Observation! The Emptiness of their
Bellies was it that bred Phantoms of Ideal, so that they sought Joy by a crude
Denial of what Truth (or rather, Fact) they had perceived concerning the
Universe, so that they set up an Idol of Death for their God, in very Rage of
Hatred against the Sum of their own Selves.
201
Zr
DE HERESIA MANICHAEA
These Philosophers, or shall I not say Misosophers and Pseudo-Sophists, have
been hard put to it to explain the Mystery of the Existence of their Evil. They
have cried, frothing with Words, the Evil is Illusion. But if so, that Illusion
is Evil, whence came it, and to what End? If their Devil created it, who created
that Devil? All their contention resolveth to this Dilemma of Change in a
Changeless, Falsity in a True, Hate in a Loving, Weakness in an Almighty,
Duality in a Simple, Being as they define their God. Nor do they see that they
restrict their God (whom yet they would have to be All) by admitting Opposites
to this Nature, ever when they sum these Opposites as Illusion, since Illusion
is the Denial of His Truth. But the Indians, seeing this, seek Escape by denying
all Duality soever to their God, or True State, I speak of Parabrahman and of
Nibbana, thus in any Reality of Thought rather denying Him or It than destroying
Illusion. But in our Light we have no Need of any Denial, and accept all, yea,
Illusion itself, discriminating only in our Minds between Phenomena by
Comparison with some convenient Standard, for the Purpose of maintaining the
Order of our Conceptions in Respect of the Relation of any Being with its
Environment.
202
Zs
DE VERITATE RERUM MENSURANDA
So do thou apprehend this Wisdom, o my Son, laying it to thine Heart, as a
Mistress, and hiding it in the Treasury of thy Mind as a Jewel of Enlightenment.
Consider a Dream, how it is unreal in Respect of thine Experience of the Objects
of thy Waking Sense, but real also, both as it did in Fact impress thy Mind, and
as it did express some Hunger of thy Secret Nature, as I have already shewed in
this Letter. Consider the Play of the Chess, how its Law hath made for itself a
Language and a Literature, yet it is but an arbitrary invention; without
impinging (save as it operateth though Pleasure and Interest upon Minds) on any
other Sphere soever of the Universe. Equally, Things called (vulgarly) Real and
Material exist in the Universe of our Consciousness only by the Apprehension of
their Images in Mind through Sense; as, how is Colour Real or Material to a
blind man; or a Law mathematical true to him that is imbecile or demented. All
Things therefore, even if unreal and irrational, nay, inconceivable and
impossible (such as Iota in the Theorem of De Moivre), exist in one Form or
another; but the Reality of any, though in itself absolute, is in Regard of its
Relation with any other thing dependent upon the Intercourse and Language
between them, conscious or unconscious. Consider Azote, that hath nigh Four
Parts in Five of the Air, how it is not real to direct Perception of any human
Sense, but yet most real to our Lungs, diluting the Oxygen, by whose Love we
were else violently combust. This is the Measure of Reality.
203
Zt
DE APHORISMO UBI DICO: OMNIA SUNT
My son, long did I await thee, yearning, and with Price and Great Gladness
did I bid thee Welcome to my City of the Pyramids, under the Night of Pan. Now
then in my dear Love of thee will I reveal this Secret of Wisdom which I wrote
occultly in my last Chapter, in these Words: All Things Exist. Considered by
right Understanding, this is to deny that there is anything imaginable or
unimaginable which doth not exist. That is, the Body of Our Lady Nuit hath no
Limit, and there is no void that She filleth not with the Variety and Beauty of
Her Stars in Her Space. Nor is there any one Law of her Nature, but in Her are
all Laws, so that each Thing or each Truth that thou perceiveth is as it were
one Gesture of Her Dance. Shut up the Book of thy Questions, o my Son,
concerning nature, Her Way, Her Origin, or Her Purpose, except in those Matters
which concern thee and thine own Orbit, o thou Star, begotten of my Loins in my
Lust of Hilarion, the Golden Rose, mystic and Joyous, the Lily of a Thousand
Petals and One Petal, subtle and perverse, that thou mightest fulfil this Work
of a Magus which I cam to accomplish, robing myself in Flesh of man, as was my
Nature and the Will of my Nature, the Name of my Star that flameth in the Body
of Nuit our Lady.
204
Zu
DE RATIONE HUIUS EPISTOLAE SCRIBENDAE
Behold, I draw unto the End of this Discourse of Wisdom, as a Ship that hath
adventured upon Ocean, from whose mast the Watcher espieth in the Dimness of the
Horizon a Point of Snow, being the Peak of a great Mountain that is Guardian of
the Harbour, the Term of that Voyage. So now do I commit thee wholly unto
thyself, for I exist not in thine Universe, save in my Relation with thee,
wherefore this Part of me is in Truth thou rather than I. Yet do thou treasure
this Letter, for it is mine especial Gift, and hath Radiance of the Light of my
Wisdom, and flameth, being the Blood of my Love of thee and of Mankind. Also, it
is the Word of my Will, the Charter of the Liberty of my Soul, and thine, and
that of every Man, and every Woman; for we are Stars, O my Son, for many Days
was I silent, until thou wast fearful lest thou hadst, by Ignorance or by
Inadvertance, enkindled the Fire of my Wrath. But I spake not, because I knew in
my Wisdom that thou must pass a certain Ordeal of thine Initiation by thine own
Virtue. For this Cause I held aloof; but in my Love I made a Beginning of this
Letter, beholding thy triumph beforehand; and with Prescience, divining thy next
Need, that is to say, this Book of the Words of my Wisdom.
205
Zf
DE NATURA HUIUS EPISTOLAE
O my Son, in this Letter have I written the Name of my own Nature, its Law,
its Quality, its Will and its Appurtenance or Ornament. For it is the Child of
my Love toward thee, and the Expression through mine Art of my Will so far as
that regardeth thee. Now every Child is made of the Essence of his Father, so
that every Creation is a Likeness or Image of the Creator, but modified by the
Mother, that is to say, the Material whereon he begetteth it. So then this
Letter is a Projection of mine own Star in a Mirror, to wit, mine Idea in thy
Regard; and it shall be unto thee as a clear Vision of thy Father, and of the
Word of the Æon that he hath uttered unto Man. But also, because this Word is
the Formula of the Æon, that is the Law of its Changes or Phenomena, the
Equation that expresseth its Energy and its Motion, it shall serve every Man in
his Measure as a Text-Book or Comment upon the Theorick and Praxis of Magick. By
it may he discover his true Nature, and its Will, and apply his Force and his
Intelligence to the right Fulfilment thereof. It shall be a beacon to enlighten
him, to comfort him, and to direct him; and it shall be a Witness and Memorial
of my Word and of my Work, as of mine Attainment unto Wisdom.
206
Zc
DE MODO QUO HANC EPISTOLAM SCRIPSI
There is not one Word in this Letter that is not writ with mine own Hand and
Style, slowly and heedfully (as is contrary with my custom) being the Fruit of
the Tree of my Mediation, well-ripened by the Sun of mine Illumination. With
much Toil have I done this, being oftentimes seated without Motion save of the
Hands, while Earth rolled from Twilight unto Twilight, so that my Body became
cold and rigid, even as is a Corpse. Also, in the Intervals of this Scripture,
have I been given to Contemplation and to Works of High Magick, notably the Mass
of the Holy Ghost, in the Concentration of my Will to impart this Wisdom unto
thee, and to reveal the Mysteries of Truth. Now of all these this is the Root,
that Truth is not fixed with the Rigour of Death, but vital with Lust of Change,
and enflamed with the Love of its opposite. Thus even Falsehood is not alien to
Truth, for the Perfection of Nature comprehendeth all. But all these Things are
written in The Book of the Law,
after which do I limp painfully, afar off, upon the poor Crutch of mine
Understanding of its Word; yea, I am well assured that in that Book are writ all
Things soever; but we, being mostly without Wit are not able to distinguish
them. For the Stature of Aiwass is beyond our Measure, seeing that he was able
to comprehend the whole Mystery of Nuit and of Hadit, and yet to declare Their
Message in the Language of Men.
207
Zy
DE SAPIENTIA ET STULTITIA
O my Son, in this the Colophon of my Epistle will I recall the Title and
Superscription thereof; that is, The Book of
Wisdom or Folly. I proclaim Blessing and Worship to Nuit Our Lady and
Her Lord Hadit, for the Miracle of the Anatomy of the Child Ra-Hoor-Khuit, as it
is shewn in the Design Minutum Mundum,
the Tree of Life. For though Wisdom be the Second Emanation of his Essence,
there is a Path to separate and to join them, the Reference thereof being Aleph,
that is One indeed, but also an Hundred and Eleven in his full Orthography; to
signify the Most Holy Trinity, and by Metathesis it is Thick Darkness, and
Sudden Death. This is also the Number of A U M,
which is A M O U N, and the
Root-Sound of O M N E, or, in
Greek, P A N, and it is a Number of
the Sun. Yet is the Atu of Thoth that correspondeth thereunto marked with
Z E R O, and its Name is
M A T, whereof I have spoken formerly,
and its Image is the Fool. O my Son, gather thou all these Limbs together in One
Body, and breathe upon it with thy Spirit, that it may live; then do thou
embrace it with Lust of they Manhood, and go in unto it, and know it; so shall
ye be One Flesh. Now at last in the Reinforcement and Ecstasy of this
Consummation thou shalt with by what Inspiration thou didst choose thy Name in
the Gnosis, I mean P A R Z I V A L,
"der reine Thor", the True Knight that won Kingship in Monsalvat, and made whole
the Wound of Amfortas, and ordered Kundry to right Service, and regained the
Lance, and revived the Miracle of the Sangraal; yea, also upon himself did he
accomplish his Work in the End: "Höchsten Heiles Wunder! Erlösung dem Erlöser!"
This is the last Word of the Song that thine Uncle Richard Wagner made for
Worship of this Mystery. Understand thou this, o my Son, as I take leave of thee
in this Epistle, that the Summit of Wisdom is the opening of the Way that
leadeth unto the Crown and Essence of all, to the Soul of the Child Horus, the
Lord of the Æon. This Way is the Path of the Pure Fool.
208
Zw
DE ORACULO SUMMO
And who is this Pure Fool? Lo, in the Sagas of old Time, Legend of Scald, of
Brad, of Druid, cometh he not in Green Like Spring? O thou Great Fool, thou
Water that art Air, in whom all Complex is resolved! Yes, Thou in ragged
Raiment, with the Staff of Priapus and the Wineskin! thou standest up on the
Crocodile like Hoor-pa-Kraat; and the Great Cat leapeth upon thee! Yea, and more
also, I have known Thee who Thou art, Bacchus Diphues, none and two, in thy Name
I A O! Now at the End of all do I
come to the Being of Thee, beyond By-coming, and I cry aloud My Word, as it was
given unto Man by thine Uncle Alcofribas Nasier, the Oracle of the Bottle of
B A C B U C, and this Word is
T R I N C.
But in the antient right Spelling this is
T R I N U whereof the Number is the Number of the Name of Me thy
Father! to wit, Six Hundred and Three Score and Six.
Love is the law, love under will.
666
An. XIV
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