41 Alpha rho DE GRADIBUS AEQUIS SCIENTIAE. I say in sooth, my son, that this Extension of

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41 {Alpha }{rho } DE GRADIBUS AEQUIS SCIENTIAE. I say in sooth, my son, that this Extension of thy Nature is not in Violation thereof; for it is the Nature of thy Nature to grow continually. Now there is no Part of Knowledge which is foreign to thee; yet Knowledge itself is of no avail unless it be assimilated and co-ordinated into Understanding. Grow therefore, easily and spontaneously, developing all Parts equally, lest thou become a Monster. And if one Thing tempt thee overmuch, correct it by Devotion to its Opposite until Equilibrium be re-established. But seek not to grow by sudden Determination toward Things that be far from thee; only, if such a Thing come into thy Thought, construct a Bridge thereunto, and take firmly the first Step upon the Bridge. I shall explain this. Dost thou speculate upon the Motives of the Stars, and on their Elements, their Size and Weight? Then thou must first gain Knowledge of Doctrine mathematical, of Laws physical and chemical. So then first, that thou mayst understand clearly the Nature of thine whole Work, map out thy Mind, and extend its Powers from the essential outwards, from the near to the far, always with Firmness and great Thoroughness, making every Link in thy Chain equal and perfect. 42 {Alpha }{sigma } DE VIRTUTE AUDENDI. Yet this I charge thee with my Might: Live Dangerously. Was not this the Word of thine Uncle Friedrich Nietzsche? Thy meansest Foe is the Inertia of the Mind. Men do hate most those things which touch them closely, and they fear Light, and persecute the Torchbearers. Do thou therefore analyse most fully all those Ideas which Men avoid; for the Truth shall dissolve Fear. Rightly indeed Men say that the Unknown is terrible; but wrongly do they fear lest it become the Known. Moreover, do thou all Acts of which the common Sort beware, save where thou hast already full knowledge, that thou mayest learn Use and Control, not falling into Abuse and Slavery. For the Coward and the Foolhardy shall not live out their Days. Every Thing has its right Use; and thou art great as thou hast Use of Things. This is the Mystery of all Art Magick, and thine Hold upon the Universe. Yet if thou must err, being human, err by excess of courage rather than of Caution, for it is the Foundation of the Honour of Man that he dareth greatly. What sayth Quintus Horatius Flaccus in the third Ode of his First Book? Die thou standing! 43 {Alpha }{tau } DE ARTE MENTIS COLLENDI. (1) MATHEMATICA. Now concerning the first Foundation of thy Mind I will say somewhat. Thou shalt study with Diligence in the mathematics, because thereby shall be revealed unto thee the Laws of thine own Reason and the Limitations thereof. This Science manifesteth unto thee thy true Nature in respect of the Machinery whereby it worketh; and showeth in pure Nakedness, without Clothing of Personality or Desire, the Anatomy of thy conscious Self. Furthermore, by this thou mayst understand the Essence between the Relation of all Things, and the Nature of Necessity, and come to the Knowledge of Form. For this Mathematics is as it were the last Veil before the Image of Truth, so that there is no Way better than our Holy Qabalah, which analyseth all Things soever, and reduceth them to pure Number; and thus their Natures being no longer coloured and confused, they may be regulated and formulated in Simplicity by the Operation of Pure Reason, to thy great Comfort in the Work of our Transcendental Art, whereby the Many become One. 44 {Alpha }{upsilon } SEQUITUR. (2) CLASSICA. My son, neglect not in any wise the Study of the Writings of Antiquity, and that in the original Language. For by this thou shalt discover the History of the Structure of thy Mind, that is, its Nature regarded as the last term in a Sequence of Causes and Effects. For thy Mind hath been built up of these Elements, so that in these Books thou mayst bring into the Light thine own subconscious Memories. And thy Memory is as it were the Mortar in the House of thy Mind, without which is no Cohesion or Individuality possible, so that the Lack thereof is called Dementia. And these Books have lived long and become famous because they are the Fruits of ancient Trees whereof thou art directly the Heir, wherefrom (say I) they are more truly german to thine own Nature than Books of Collateral Offshoots, though such were in themselves better and wiser. Yes, o my Son, in these Writings thou mayst study to come to the true Comprehension of thine own Nature, and that of the whole Universe, in the Dimension of Time, even as the Mathematic declareth it in that of Space: That is, of Extension. Moreover, by this Study shall the Child comprehend the Foundation of Manners: the which, as sayeth one of the Sons of Wisdom, maketh Man. 45 {Alpha }{phi } SEQUITUR. (3) SCIENTIFICA. Since Time and Space are the Conditions of Mind, these two Studies are fundamental. Yet there remaineth Causality, which is the Root of the Actions and Reactions of Nature. This also shalt thou seek ardently, that thou mayst comprehend the Variety of the Universe, its Harmony and its Beauty, with the Knowledge of that which compelleth it. Yet this is not equal to the former two in Power to reveal thee to thy Self; and its first Use is to instruct thee in the true Method of Advancement in Knowledge, which is fundamentally, the Observation of the Like and the Unlike. Also, it shall arouse in thee the Ekstacy of Wonder; and it shall bring thee to a proper Understanding of Art Magick. For our Magick is but one of the powers that lie within us undeveloped and unanalysed; and it is by the Method of Science that it must be made clear, and available to the Use of Man. Is not this a Gift beyond Price, the Fruit of a Tree not only of knowledge by to Life? For there is that in Man which is God, and there is that also which is Dust; and by our Magick we shall make these twain one Flesh, to the Obtaining of the Empery of the Universe. 46 {Alpha }{chi } DE MODO QUO OPERET LEX MAGICA. Give Ear attentively, o my Son, while I expound unto thee the true Doctrine of Magick. Every force acteth, in due Proportion, on all Things with which it is connected. Thus a burning Forest causes chemical Change by Combustion, and giveth Heat and Motion to the Air about it by the Operation of physical Laws, and exciteth thought and Emotion in the Man whom it reacheth through his Organs of Perception. Consider (even though it were by Legent) the Fall of the apple of Isaac Newton, its Effect upon the Spiritual Destinies of Man! Consider also that no Force cometh ever to the end of its work! The Air that is moved by my Breath is a Disturbance or Change of Equilibrium that cannot be fully compensated and brought to naught, though the Aeons be endless. Who then shall deny the Possibility of Magick? Well said Frazer, the most learned Doctor of the College of the Holy Trinity in the University of Cambridge, that Science was but the Name of any Magick which failed not of its intended Effect. 47 {Alpha }{psi } DE MACHINA MAGICA. Lo! I put forth my Will, and my Pen moveth upon the Paper, by Cause that my will mysteriously hath Power upon the Muscle of my Arm, and these do Work at a mechanical Advantage against the Inertia of the Pen. I cannot break down the Wall opposite me by Cause that I cannot come into mechanical Relation with it; or the Wall at my Side, by Cause that I am not strong enough to overcome its Inertia. To win that Battle I must call Time and Pick-axe to mine aid. But how could I retard the Motion of the Earth in Space? I am myself Party of its Momentum. Yet every Stroke of my Pen affecteth that Motion by changing the Equilibrium thereof. The Problem of every Act of Magick is then this: to exert a Will sufficiently powerful to cause the required Effect, through a Menstruum or Medium of Communication. By the common Understanding of the Word Magick, we however exclude such Media as are generally known and understood. Now then, o my Son, will I declare unto thee first the Nature of the Power, and afterward that of the Medium. 48 {Alpha }{omega } DE HARMONIA ANIMAE CUM CORPORE. All Things are interwoven. The most spiritual Thought in thy Soul (I speak as a Fool) is also a most material Change in Blood or Brain. Anger maketh the Blood acid; Hate poisoneth Mother's milk; even as I showed formerly in reverse, how Disturbance of physical Function altereth the States of Consciousness. Now no Man doubteth the Power of the Will of Man, whether it be his love that begetteth Children or causes wars wherein many Men be slain, whether it be his Eloquence that moveth a Mob or his Vanity that destroyeth a People. Only in all such Cases we understand how Nature worketh, though known Laws physical or psychical. That is, there is a State of unstable Equilibrium, so that one Machine setteth another in Motion as soon as the first Disturbance ariseth. Therefore, it is not proper to regard all Consequence of a Will as its Effect. Without the Revolution there could have been no great Effect of the Will of Napoleon; and moreover his Will was broken in the End, to the present Misfortune (as it seems to many beside myself) of Mankind. This Magick therefore, dependeth greatly on the Art to set many other Wills in sympathetic Motion; and the greatest Magus may not be the most successful in a mean conception of a Limit of Time. He may need to strike many Blows before he breaketh down his Wall, if that be strong, while a Child may push over one that is ready to crumble. 49 {Beta }{alpha } DE MYSTERIO PRUDENTIAE. Behold now nature, how prodigal is She of her Forces! The evident Will of every Acorn is to become an Oak; yet night all fail of that Will. Therefore one Secret of Magick is Oeconomy of thy Force; to do no Act unless secure of its Effect. And if every Act has an Effect on every Plane, how canst thou do this unless thou be connected with all Planes? For this Reason must thou know thoroughly not only thy Body and thy Mind, but thy Body of Light and all its subtler Principles soever. But I will have thee consider most especially what powers thou hast within thee which are certainly capable of great Effects, yet which are constantly wasted. Think then whether, if these Powers, frustrate of their End upon one Plane, might not be turned to high Purpose and assured Success upon another. For an hundred Acorns, rightly set in Conditions fit for their true Growth, will become an hundred Oaks, while otherwise they make but one Meal for one Hog, and their subtle Nature is wholly lost to them. Learn then, o my Son, this Mystery of Oeconomy, and apply it faithfully and with Diligence in thy Work. 50 {Beta }{beta } DE ARTE ALCHEMICA. Here then I must write concerning Talismans for thine Instruction. Know first that there are certain Vehicles proper for the Incarnation of the Will. I instance Paper, whereon by thine Art thou writest a symbolic Representation of thy Will, so that when thou next seest it, thou are reminded of that Will, or it may be that another, seeing it, will obey that Will. Here then is a case of Incarnation and Assumption, which, before it was understood, was rightly considered Gramarye or Magick. Again, thy Will to live causeth thee to plant Corn, which in due Season being eaten is again transmuted into Will. Thus thou mayst in many Ways impress any particular Will upon the proper Substance, so that by due Use thou comest at last to its Accomplishment. So general is this Formula, in Truth, that all conscious Actions may be included within its scope. There is also the Converse, as when external Objects create Appetite, whose Satisfaction again reacteth upon the physical Plane. Praise thou the wonder of the Mystery of Nature, rising and falling with every Breath, so that there is no Part which is not mystically Partaker of the Whole. 51 {Beta }{gamma } DE ARCANO SUBTILISSIMO. O my Son, there is that within thee of marvellous Puissance which is by its own Nature the Incarnation of thy Will, most ready to receive the Seal thereof. Therein lie hidden all Powers, all Memories, more than thou hast teen thousand fold! Learn then to draw from that great Treasure-House the Jewel of which thou art in any present Need. For all things that are possible to thy Nature are already hidden within thee; and thou hast but to name them, and to bring them back into the Light of thy Consciousness. Then squander not this Gold of thine, but put it to most fruitful Usury. Now then of the Art and Craft of this most Holy Mystery I write not, for a Reason that thou already knowest. Moreover, in this Matter, thou shalt best learn by thine own Experience, and thine Observation in true Science shall guide thee. For this Secret is still of Magick, and Occult, so that I know not certainly if thy Will lieth with my Way or no. 52 {Beta }{delta } DE MENSTRUO ARTIS. But concerning the Medium by whose sensitive Nature our Magick Force is transmitted to the Object of our Working, doubt not. For already in other Galaxies of Physics have we been compelled to postulate an Aethyr wholly hypothetical in order to explain the Phenomena of Light, Electricity, and the like; nor doeth any Man demand Demonstration of the Existence of that Aethyr other than its Conformity with general Law. Thou therefore, Creator and Transmitter of thine own Energy, needest not to ask whether by this or by some other Means thou performest thy Work. Yet I know not why this Aethyr of the Mathematicians and the Physicians should not be one with the Astral Light, or Plastic Medium or Aub, Aud, Aur (these three being a Trinity) of which our own Sages have spoken. And this Meditation may bring forth much Knowledge physical, which is good, for that which is above is like that which is beneath, and the Study of any Law leadeth to the Understanding of all Law. So mayst thou learn in the End that there is no Law beyond Do what thou wilt. 53 {Beta }{epsilon } DE NECESSITATE VOLUNTATIS. And how then (mayest thou) shall I reconcile this Art Magick with that Way of the Tao which achieveth all Things by doing nothing? But this have I already declared to thee in Part, showing that thou canst do no Magick save it be thy Nature to do Magick and so the true Nothing for thee. For to do nothing signifieth to interfere with nothing so that for a Magician to do no Magick is to commit Violence on himself. Yet learn also that all Action is in some sense Magick, being an essential Part of that Great Magical Work which we call Nature. Then thou hast no free Will? Verily, thou hast said. Yet nevertheless it is thy necessary Destiny to act with that free Will. Thou canst do nothing save in accordance with that true Nature of thine and of all Things, and every Phenomenon is the Resultant of the Totality of Forces; Amen. Then thou needest take no Thought and make no Effort? Thou sast sooth; yet, art thou not compelled to Thought and Effort in the Way of Nature? Yea, I, thy Father, work for thee solicitously, and also I laugh at thy Perplexities; for so was it fore- ordained that I should do, by Me, from the Beginning. 54 {Beta }{digamma } DE COMEDIA UNIVERSA, QUAE DICTUR MAN. So, therefore, o my Son, count thyself happy when thou understandest all these Things, being one of those Beings (or By-comings) whom we call Philosophers. All is a never ending Play of Love wherein our Lady Nuit and her Lord Hadit rejoice; and every Part of the Play is Play. All pain is but sharp Sauce to the Dish of Pleasure; for it is the Nature of the Universe that hath devised this everlasting Banquet of Joy. And he that knoweth not this is necessary as an Ingredient even as thou art; wouldst thou change all and spoil the Dish? Art thou the Master-Cook? Yea, for thy Palate is become fine with thy great Dalliance with the Food of Experience; therefore thou art one of them that rejoice. Also it is thy Nature as it is mine, o my Son, to will that all Men share our Mirth and Jollity; wherefore have I proclaimed my Law to Man, and thou continuest in that Work of Joyance. 55 {Beta }{zeta } DE CAECITIA HOMINUM. Learn also of my wisdom that this Vision of the Cosmos whereof I have written unto thee is not given unto thy Sight at all Times; for in that Vision is all Will fulfilled. Thou seest the Universe as None, and as One, and as many, and the Play thereof; and therewith art thou (who art no longer thou) content. For in one Phase art thou also None, in another One, and in the third an organised and necessary Part of that great Structure, so that there is no more conflict at all in thy whole By-coming. But now will I make Light for thine Eyes in this Matter as thou gropest, asking: but of them that see not this, what sayst thou, o my Father? But in that Vision thou sayst not thus, my Son! Learn then of me the Secret Mystery of Illusion, and how it Worketh, and other Holy Law that is its Nature, and of thine Action therein; for this is an Arcanum of the Wisdom of the Magi, and proper unto thee that dwellest in the Land of Understanding. 56 {Beta }{eta } ALLEGORIA DE CAISSA. Consider for an Example the Game and Play of the Chess, which is a Pastime of Man, and worthy to exercise him in Thought, yet by no means necessary to his Life, so that he sweepeth away Board and Pieces at the least Summons of that which is truly dear to him. Thus unto him this Game is as it were an Illusion. But insofar as he entereth into the Game he abideth by the Rules thereof, though they be artificial and in no wise proper to his Nature; for in this Restriction is all his Pleasure. Therefore, though he hath All-Oower to move the Pieces at his own Will, he doth it not, enduring Loss, Indignity, and Defeat rather than destroy that Artifice of Illusion. Think then that thou hast thyself created this Shadow-world the Universe, and that it pleasureth thee to watch or to actuate its Play according to the Law that thou hast made, which yet bindeth thee not save only by Virtue of thine own Will to do thine own Pleasure therein. 57 {Beta }{theta } DE VERITATE FALSORUM. Moreover this Matter touches the Nature of Truth. For although to thee in thy True Self, absolute and without Conditions, all this Universe, which is relative and conditioned is an Illusion; yet to that Part of Thee by which thou perceivest it, the Law of its Being (or By-coming) is a Law of Truth. Learn then that all Relations are true upon their own Plane, and that it would be a Violation of Nature to adjust them skewwise. Thus, albeit thou hast found thy Self, and knowest Thy Self immortal and immutable beyond Time and Space, free of Causality, so thoroughly that even thy Mind partaketh constantly thereof, thou hast in no wise altered the Relations of thy Body with its Syndromics in the World whereof it is a Part. Wouldst thou lengthen the Life of thy Body? Then accommodate thou the Conditions of thy Body to its Environment by giving it Light, Air, Food, and Exercise as its Nature requireth. So also, mutatis mutandis, do thou cherish the Health of thy Mind. 58 {Beta }{iota } DE RELATIONE ILLUSIONUM. Of this will I speak further with thee, for here behold a great Rock of Ignorance on the one Hand, and on the other a Whirlpool of Error; in this Strait are many Wrecks of Magick Ships. Knowest thou not that Riddle of old, whether it be lawful to pay Tribute to Caesar or no? Give therefore to the Body the Things of the Body, and to the Mind the Things of the Mind. Yet because of the interior Harmony of all Things that proceedeth from their Original One Nature, there is Action and Reaction of the one upon the other, as I have already set forth in this mine Epistle. But Law is universal, and between these two Kinds of Illusion there is an ordered Proportion, and it is proper to thy Science to delimit and describe this Law of Interaction, for to deny it wholly (as to extend it to Infinity) is Folly, born of Ignorance, Idleness, and Incapacity to observe Fact. 59 {Beta }{kappa } DE PRUDENTIA. Consider Drunkenness, how by Variation of bodily Conditions thou mayst alter its Effect upon the Mind, and the Contrary, remembering the Discipline of Theophrastus Paracelsus, how, opposing Wine to bodily Exercise, he obtained a certain Purification and Exaltation/ Yet, were he seven times greater, he had not done this with Oil of Vitriol. Learn then that there are certain definite Channels of Action and Reaction between Body and Mind; sound these, and trim thy Sails accordingly, not thinking that thou art in the open Sea. And if so be that thou in thy sounding findest new Channels, rejoice and map them for the Profit of thy Fellows; But remember always that to find a new Way up a Precipice removeth not the Precipice. For where thou, o Angel and yet Man, hast trod delicately albeit without Fear, Fools will rush in to their Destruction. 60 {Beta }{lambda } DE RATIONE MAGI VITAE. Study Logic, which is the Code of the Laws of Thought. Study the Method of Science, which is the Application of Logic to the Facts of the Universe. Think not that thou canst ever abrogate these Laws, for though they be Limitations, they are the rules of thy Game which thou dost play. For in thy Trances though thou becomest That which is not subject to those Laws, they are still final in respect of these Things which thou hast set them to govern. Nay, o my son, I like not this Word, govern, for a Law is but a Statement of the nature of the Thing to which it applieth. Nor nothing is compelled save only by Nature of its own true Will. So therefore human Law is a Statement of the Will and of the Nature of Man, or else it is a Falsity contrary thereunto, nad becometh null and


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