161 Digamma iota DE FRATRIBUS NIGRIS. O my Son, know this concerning the Black Brothers, t

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161 {Digamma }{iota } 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 Brethern 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. 162 {Digamma }{kappa } 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 these Supernals 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. 163 {Digamma }{lambda } 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. 164 {Digamma }{mu } 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 herin 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 a Whit. 165 {Digamma }{nu } 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 Mem 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. 166 {Digamma }{xi } 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. 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. 167 {Digamma }{omicron } 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. 168 {Digamma }{pi } DE VIIS MORTIS ET DIABOLI, ARCANIS TOU 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. 169 {Digamma }{koppa } 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. 170 {Digamma }{rho } 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 isminished, 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. 170 {Digamma }{sigma } DE SUA INITIATIONE. My son, my Delight, Honey of the Comb of my Life, I will say also this concerning the Odds of the Formulae 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 into the Degree of Magus, the Cat '{Iota }{Lambda }{Alpha }{Rho }{Iota }{Omega }{Nu } 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. 171 {Digamma }{tau } 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 Nuith, 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 Aeon, and in Ten Lives I could no declare it. 172 {Digamma }{upsilon } 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 Myriad 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. 173 {Digamma }{phi } DE QUORUM MODO MEDITATIONES. 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 Subtilty. 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 Sangreal. 174 {Digamma }{chi } 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. 175 {Digamma }{psi } 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, 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. 176 {Digamma }{omega } CONCLUSIO DE HAC 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 Aethyrs, 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 Nuith and Hadith 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. 177 {Gamma }{alpha } 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 often times 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. 178 {Delta }{beta } 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. 179 {Gamma }{gamma } 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. 180 {Gamma }{delta } 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 Aeon 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

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