Liber CCCXLIII: AMRITA
Some Comments on the Elixir of Life
Extracted from the Magical Record of the Beast 666
for the year 1920 e.v.
By Aloster Kerval (Aleister Crowley)
7 June 1:55 a.m.
I feel inspired to jot down a few notes upon the Elixir of
The Elixir of Life by the Master Therion
The conditions of life are that the organism should be
able to adjust itself continually to its environment. Any
individual, to do this for long, needs either very great
intelligence or very great luck. His chief physical asset is
elasticity, the power of compensation and recuperation. Our
bodies are some 75% pure water; we are a mere sponge, our
strength arises from the great mechanical ingenuity of our
structure. But we are not `solid bodies' like most inanimate
beings. This water, by kidneys, lungs, and skin, constantly
cleanses us, and carries off most of our waste and noxious
matter. Block one of these conduits; death follows very
rapidly. However, this drainage system is not quite perfect;
our pipes `fur' like a kettle. Disease and accident apart, we
die of arterio-sclerosis caused by the gradual deposits of
insoluble salts which harden the arteries and destroy the
elasticity which enables them to adjust themselves to new
conditions. In fact, we `perish' like india rubber. Old age
is simply a solidification of the tissues, all of which become
hard, dry and brittle.
As in philosophy, change is life, stagnation death; we
should not fear a brisk metabolism. Why should the process
which we call growth only a few years ago become degeneration?
For the same reason that a well-kept well-oiled machine works
more easily with age while a rusty one wrecks itself.
Exercise helps us to sluice our sewers, but we must flush them
well with water to dissolve mineral waste. We must avoid the
ingestion of foods likely to leave insoluble deposits.
But there is another cause of decay, cause also in part
of this poisoning. Our organs would repair themselves
perfectly, if they were given sufficient rest. In their haste
they absorb the first material to hand, be it good or bad.
Also, we call on them to work before they are fully rested and
so wear them gradually out. Exercise is necessary to keep us
clean; but our rest must be perfect restoration also. We can
give the muscles this benefit by Asana, and also reduce to a
minimum the work of heart and lungs. We can give our diges-
tions rest by eating only at noon and sunset, thus allowing
them a clear twelve hours of the twenty-four. Pranayama is
the ideal exercise as it promotes metabolism to the utmost
with the minimum of fatigue, and can be combined with Asana.
The Hindus, to whom we owe these practices, realize also
(as I, above) that the solidity of the food is an objection.
They try to live on the Prana (subtle energy) contained in it.
For instance, they teach people to reject their food before it
has passed out of the stomach. In the West, we have sought
rather to discover concentrations of good, and pre-digested
preparations with a minimum of substance liable to form waste
insoluble or poisonous products. We thus endeavor to diminish
the work necessary to assimilation, as well as to avoid dirt
and disorder in our Temple. We even eliminate on occasion the
whole alimentary canal, and feed our patients by direct
injection into the blood, or by absorbtion of nutriment in
some convenient mucous membrane.
But mankind--in temperate climes--does not ask merely to
exist; it demands joy; and joy, physiologically speaking,
consists in the expenditure of surplus energy. Men living in
the tropics need very little food since all we require beyond
the repair of tissues and supply of mechanical force, is the
heat required to keep our bodies at 37o Centigrade, as above
the temperature of the air. If that be already 27o or so, we
need but half of that necessary if it be 17o, or one third if
it be 7o. Yet men in the tropics are not more energetic than
our Scots and Norsemen. Those like dolce far niente, repose,
as these take pleasure in activity. Even their phantasies
attest to it, the one inventing Nirvana as the other Valhalla.
We admire the frolics of the young horse turned out to
grass; we cultivate rough games, wild sports, and athletics.
The Struldbruggs of Swift are perhaps, to us, of all his
creations the most horrible. The immortality we ask is
neither idleness nor stagnation. We want infinite Youth to
squander, just as we wish a bottomless purse not to hoard but
to spend. We cannot rest, just as the tropical peoples cannot
work properly and efficiently. By our theory they should live
longer than we do; but the same high temperature that favours
them befriends their enemies, bacteria; and they lack our
science of health.
Now all the means that we take to prolong life, such as I
have outlined above, have so far failed to supply this
superfluity of energy which we really desire. People with
diets and breathing exercises and the like are usually walking
sepulchres--some of them whited! The animal who thinks about
his health is already sick. Absence of noise and friction is
the witness of free mechanical function. Fear actually
creates disease, for the mind begins to explore and so
interferes with, the unconscious rhythm of the body, as the
Edinburgh Review killed John Keats.
The man with the best chance of prolonged youth is he who
eats and drinks heartily, not much caring what; who does
things vigorously in the open air, with the minimum of common-
sense precautions; and who keeps his mind at the same time
thoroughly active, free from worry, and his heart high. He
has come, with William Blake, to the Palace of Wisdom by the
Road of Excess. He is on friendly terms with Nature, and
though he does not fear her he heeds her, and does not provoke
her. It is better says he, to wear out than to rust out.
True, but is there need to wear out? He tires himself
improperly, and he digs his grave with his teeth.
It is this surplus of good food, this codocil to our Will
to Live, that makes us, like the Englishman on the fine day,
want to go out and kill something. And so Death pays in some
much Uric-Acid at his human Savings-Bank.
There are only two solutions possible, the invention of
either a solvent more perfect than water, or a super-Food.
The first alternative is theoretically none too probable. As
to the second, if food were merely a chemical and mechanical
agent in us, the problem would be one of diet. But there is
some reason to believe that food contains a substance yet
unanalyzed and unweighed which is of the nature of pure
Energy. Live foods, like oysters, stimulate inexplicable;
foods long stored lose their nutrive value, though the chemist
and physicist can detect no change. We need no psychical
research but only common sense and common experience to tell
us that there is a difference between a live thing and a dead
one beyond the detective powers of the laboratories of Mid-
Victorian arrogance and dogmatism.
A copper wire changes not in colour, weight, or chemical
composition when a current of electricity passes through it;
must we deny the existence of that force whose nature is still
perfectly mysterious despite our knowledge of its properties,
our measurements and our control of it? Why then deny a Life-
bearing force? Ostensibly because `there is no evidence of
it'; but mainly because the hypothesis happened to be packed
in with the theological parcel of rubbish. But we have
nothing to span the gap between the two well-ascertained
groups of facts familiar to all; namely the facts of `matter'
and the facts of `mind'.
To our copper wire again! Electricity is matter of a
subtle and tenuous sort, in a peculiar state of motion; so is
my hypothetical Life-bearing force. The charged copper wire
does not wear out; why should the human body do so, if only we
could feed it with pure Life?
Nature everywhere is prolific of live things, animal and
vegetable. (Pray note that these things, and only these avail
to feed us.) What wealth of `spriritual' force in and acorn!
What history, its beginning veiled beyond all search! What
potentiality of future life, of growth, of multiplication,
beyond all conjecture! Like us, it has the power of Life; it
can take live things and dead things into its own substance,
bidding them, for its own purposes, to live again, transfigur-
ed! There's far more energy in the acorn than in radium, at
which fools gape so wide in wonder. Far more, and far higher;
radium only degenerates and dissipates; the acorn lives!
But all that energy is latent and potential; the acorn
must be fed, like the fire that it is. (For every growth is a
chemical change, a kind of combustion, element married to
element with violence, with change of state, with heat, light
pleasure, pain, as its by-products. Growth crowns itself with
bloom or scent, with flame or colour, with wisdom conscious or
unconscious.) The acorn cannot hoard its wealth or experi-
ence, use its credit of possibility, except by taking earth,
air, and water into partnership, and invoking on the Venture,
the Benediction of the Sun. If we destroy the fragile walls
of its huge Library of Wisdom, we do not otherwise than the
Saracen at Alexandria. The ages draw black hoods over their
mighty foreheads; they cover their inscrutable eyes; they
breathe no more upon us; their voice is Silence, Mystery,
Oblivion; and we are left orphan, exposed like Oedipus,
cheating croupier, Malice, has loaded with a curse. Where is
the treasured wisdom of that dead world? Where is the Sphinx
that hid in our crushed acorn? It was; it is not. Love
itself no more intangible, more fugitive, more tragic, or more
heedless. Its Fate? The oracles sneer; the hieroglyphs are
indecipherable; the black lamb is found without a heart, and
we must make our pilgrimage perforce to the altar of the
Unknown God. All we can say is: It is not. Nay, but It was;
and so, in some strange form, must be; else were all science
and all mathematics falsehood and mockery.
But, as long since we learned, first to distinguish
rubbed from unrubbed amber, next to measure, last control,
though never yet to understand, the nature of, the force that
made that distinction; so we can tell the living from the
dead, can even measure life roughly, by taking heed of its
external shews and proofs; so we shall come to control it,
perhaps--nay, surely!--to create it.
We cannot yet direct the forces of the acorn, save within
narrowest limits; we can stop, thwart or foster, even distort
its growth; but we cannot lure it so far from its path as to
grow Elms from it. But that is due to the definite bent and
scope of the particular structure of the physical basis of the
Life-force which must be one even as Electricity is one.
We shall be able to gather, if not to create, this Life;
to transmute it into other forms of force, as now we transmute
heat to light. We shall be able to store it, to harness it,
to guide it; to absorb its energy ourselves directly, without
resorting to our present gross, inefficient, cumbrous and
dangerous means of abstracting it from ores (if I may say so)
mechanically, blindly, empirically, and with such toil and
strife. Our journey--by such means of transit--is necessary
and hateful; our travelling companions are our diseases, and
the host to ease us at the end of the short, the weary day, is
As we cannot drink at the source of Life, keep Youth
perpetual as we can keep Light--strange realization of the
Rosicrucian's dream, or, it may be, discovery of his secret!
But we have found the Super-food. We know a vehicle of
which a few grains can house enough pure light to fill a man
not only with nourishment, but with Energy almost superhuman,
and parallel, Intelligence incredibly sun-bright for four-and
twenty hours. That substance is theoretically easy, but
practically hard to obtain. In England and America it would
be impossible to procure any quantity even of the raw materi-
al, at least in strength and purity; much less to prepare it.
We know how to charge this substance with the Life-force. The
process is at present laborious and expensive; great skill is
required, and much precaution for errors in preparation are
hard to detect, and may result in hideous mischance.
It is now six years since we gained our knowledge. They
have been crowded with experiment; we are arrived at the
practical stage. We cannot understand the true Nature of this
force; we cannot measure it; we cannot create it, or obtain it
synthetically. But we can purify and intensify it; we can,
within wide limits, determine at will the quality and scope of
its action; we can postpone death, increase energy, or prolong
youth; and we are justified in saying that we possess the
Elixir of Life
Note: The Elixir is only administered to selected
individuals for good reason shown. The normal course of
treatment consists of two or three months' preparation in the
place prepared for the purpose in Sicily, followed by the
necessary period, usually one month, of the actual experiment
which is made in the greatest secrecy.
Here at 5:50 a.m. (legal time) on the Day of Diana, being
the 7th of June, An XVI Sol in Gemini.