CHAPTER LXX MORALITY (1) Cara Soror, Do what thou wilt shall be the whole of the Law. +quo

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CHAPTER LXX MORALITY (1) Cara Soror, Do what thou wilt shall be the whole of the Law. "Tu l'as voulu, Georges Dandin!" I knew from the first that your sly, insidious, poisoned poniard, slipped in between my ribs, would soon or late involve a complete exposition of the whole subject of Morality. Of we go! What really is it? The word comes from Mos, Latin for custom, manner. Similarly, ethics: from Greek ESOC custom. "It isn't done" may be modern slang, but it's correct. Interesting to study the usage of "moeurs" and "maniŠres" in French. "Manner" from "manus" --- hand: it is "the way to handle things." But the theological conception has steered a very wrong course, even for theology; brought in Divine Injunction, and Conscience, and a whole host of bogeys. (Candles in hollow turnips deceive nobody out- side a churchyard!) So we find ourselves discussing a "palely wandering" phantom idea whose connotations or extensions depend on the time, the place, and the victim. We know "the crimes of Clapham chaste in Martaban," and the difference between Old and New Testament morality in such matters as polygamy and diet; while the fur flies when two learned professors go down with a smart attack of Odium Theologicum, and are ready to destroy a civilization on the question of whether it is right or wrong for a priest (or presbyter? or minister?) to wear a white nightie or a black in the pulpit. But what you want to know is the difference between (a) common or area morality, (b) Yogin -- or "holy man's" morality, and (c) the Magical Morality of the New Aeon of Thelema. 1. Area Morality: This is the code of the "Slave-Gods," very thor- ougly analysed, pulverized, and de-loused by Nietzsche in Antichrist. It consists of all the meanest vices, especially envy, cowardice, cruelty and greed: all based on over-mastering Fear. Fear of the nightmare type. With this incubus, the rich and powerful have devised an engine to keep down the poor and the weak. They are lavish alike with threats and promises in Ogre Bogey's Castle and Cloud-Cuckoo-Land. "Religion is the opium of the people," when they flinch no longer from the phantom knout. 2. Eight Lectures on Yoga gives a reasonable account of the essence of this matter, especially in the talks on Yama and Niyama. (A book on this subject might well include a few quotations, notably from paragraphs 8, 9 and 10 in the former). It might be summarized as "doing that, and only that, which facilitates the task in hand." A line of conduct becomes a custom when experience has shown that to follow it makes for success. "Don't press!" "Play with a straight bat!" "Don't draw to five!" do not involve abstract considerations 1 of right and wrong. Orthodox Hinduism has raped this pure system, and begotten a bastard code which reeks of religion. A political manoeuvre of the Brahmin caste. Suppose we relax a little, come down to earth, and look at what the far-famed morality of the Holy Man was, and is, in actual practice. You will find this useful to crush Toshophist and Antroposophagist1 cockroaches as well as the ordinary Christian Scolex when they assail you. In the lands of Hinduism and (to a less extent) of Islam, the Sultan, the Dewan, the Maharajah, the Emir, or whatsoever they call "the Grand Pandjandrum Himself, with the little round button on top," it is almost a 100 per cent rule that the button works loose and is lost! Even in less exalted circles, any absolute ruler, on however petty a scale, is liable to go the whole hog in an unexceptionably hoggish fashion. He has none to gainsay him, and he sees no reason for controlling himself. This suits nearly everybody pretty well; the shrewd Wazir can govern while his "master" fills up on "The King's Peg" (we must try one when champagne is once again reasonably cheap) and all the other sensuous and sensual delights unstinted. The result is that by the time he is twenty --- he was probably married at 12 --- he is no longer fitted to carry out his very first duty to the State, the production of an heir. Quite contrary to this is the career of the "Holy Man." Accustomed to the severest physical toil, inured to all the rigours of climate, aloof from every noxious excess, he becomes a very champion of virility. (Of course, there are exceptions, but the average "holy man" is a fairly tall fellow of his hands). More, he has been particularly trained for this form of asceticism by all sorts of secret methods and practices; some of these, but the way, I was able to learn myself, and found surprisingly efficacious. So we have the law of supply and demand at work as uncomplainingly as usual: the Holy Man prays for the threatened Dynasty, blesses the Barren Queen; and they all live happy ever after. This is not an Arabian Night's Tale of Antiquity; it is the same today: there are very few Englishmen who have spent any time in India who have not been approached with proposals of this character. Similar conditions, curiously enough, existed in France; the "fils … papa" was usually a hopeless rotter, and his wife often resorted to a famous monastery on the Riviera, where was an exceptionally holy Image of the Blessed Virgin Mary, prayers unto whom removed sterility. But when M. Combes turned out the monks, the Image somehow lost it virtue. Now get your Bible and turn up Luke VIII, 2! When the sal volatile has worked, turn to John XIII 2,3 and ask a scholar what any Greek of the period would have understood by the technical expressions there unambigu- ously employed. 1^ WEH NOTE: This is a reference to the school of thought of Rudolf Steiner. By the time of this writing, Steiner's students were being taught that Crowley was a "bad man". Tit for tat. Anthroposophy presents a merging of several branches of mysticism with dance and movement. It rewards study, but one shouldn't mention A.C. at the Steiner schools until one has acquired what one wants! 2 Presently, I hope, you will begin to wonder whether, after all, the "morality" of the middle classes of the nineteenth century, in Anglo- Saxon countries, is quite as axiomatic as you were taught to suppose. Please let me emphasize the fact that I have heard and seen these condi- tions in Eastern countries with my own ears and eyes. Vivekananda --- certainly the best of the modern Indian writes on Yoga --- complained bitterly that the old greymalkin witches of New York who called them- selves his disciples had to be dodged with infinite precaution whenever he wanted to spend an evening in the Tenderloin. On the other hand, the Sheikh of Mish --- and a very holy Sheikh he was --- introduced his "boy friend" as such to me when I visited him in the Sahara, without the slightest shame or embarrassment. Believe me, the humbug about "morality" in this country and the U.S.A., yes, even on the Continent in pious circles, is Hobgoblin No. 1 on the path of the Wise. If you are fooled by that, you will never get out of the stinking bog of platitudinous mouthings of make-believe "Masters." Need I refer to the fact that most of the unco' guid are penny plain hypocrites. A little less vile are those whose prejudices are Freudian in character, who "compound for sins that they're inclined to, By damn- ing those they have no mind to." Even when, poor-spirited molluscs, they are honest, all that twaddle is Negation. "Hang your clothes on a hickory limb, and don't go near the water!" does not produce a Gertrud Ederle. Thank God, the modern girl has cast off at least one of her fetters --- the ceinture de chast‚t‚! Perhaps we have now relaxed enough; we see that the "Holy man" is not such a fool as he looks; and we may get on with our excursions into the "Morality" of the Law of the New Aeon, which is the Aeon of Horus, crowned and conquering child: and --- "The word of the Law is Thelema{this word in Greek caps}." 3. So much of The Book of the Law deals directly or indirectly with morals that to quote relevant passages would be merely bewildering. Not that this state of mind fails to result from the first, second, third and ninety-third perusals! "When Duty bellows loud 'Thou must!' The youth replies 'Pike's Peak or Bust!'" is all very well, or might be if the bellow gave further particulars. And one's general impression may very well be that Thelema not only gives general licence to to any fool thing that comes into one's head, but urges in the most emphatic terms, reinforced by the most eloquent appeals in superb language, by glowing promises, and by categorical assurance that no harm can possibly come thereby, the performance of just that specific type of action, the maintenance of just that line of conduct, which is most severely depreciated by the high priests and jurists of every religion, every system of ethics, that ever was under the sun! You may look sourly down a meanly-pointed nose, or yell "Whoop La!" and make for Piccadilly Circus: in either case you will be wrong; you will not have understood the Book. Shameful confession, one of my own Chelas (or so it is rather incredibly 3 reported to me) said recently: "Self-discipline is a form of Restric- tion." (That, you remember, is "The word of Sin ...".) Of all the utter rubbish! (Anyhow, he was a "centre of pestilence" for discussing the Book at all.) About 90 % of Thelema, at a guess, is nothing but self-discipline. One is only allowed to do anything and everything so as to have more scope for exercising that virtue. concentrate on "...thou hast no right but to do thy will." The point is that any possible act is to be performed if it is a necessary factor in that Equation of your Will. Any act that is not such a factor, however harmless, noble, virtuous or what not, is at the best a waste of energy. But there are no artificial barriers on any type of act in general. The standard of conduct has one single touchstone. There may be --- there will be --- every kind of difficulty in determining whether, by this standard, any given act is "right" or "wrong": but there should be no confusion. No act is righteous in itself, but only in reference to the True Will of the person who proposes to perform it. This is the Doctrine of Relativity applied to the moral sphere. I think that, if you have understood this, the whole theory is now within your grasp; hold it fast, and lay about you! Of course, there must be certain courses of action which, generally speaking, will be right for pretty well everybody. Some, per contra, will be generally barred, as interfering with another's equal right. Some cases will be so difficult that only a Magister Templi can judge them, and a Magus carry them wisely into effect. Fearsome responsibility, I should say, that of the Masters who began the building-up of the New Aeon by bringing about these Wars! (I do wish that we had the sense to take our ideas of Peace conditions from the Bible, as our rulers so loudly profess that they do. The Enemy knows well enough that there is no other way to make a war pay.) Now then, I hope that we have succeeded in clarifying this exceptionally muddy marish water of morality from most of its alien and toxic dirt; too often the Aspirant to the Sacred Wisdom finds no firm path under his feet; the Bog of Respectability mires him who sought the Garden of Delights; soon the last bubbles burst from his choked lungs; he is engulfed in the Slough of Despond. In the passive elements of Earth and Water is no creative virtue to cleanse themselves from such impurity as they chance to acquire; it is therefore of cardinal importance to watch them, guard them, keep their Purity untainted and unsoiled; shall the Holy Grail brim with poison of Asps, and the golden Paten be defiled with the Bread of Iniquity? Come Fire, come Air, cleanse ye and kindle the pure instruments, that Spirit may indwell, inform, inspire the whole, the One Continuous Sacrament of Life! We have considered this Morality from quite a number of very different points of view; wrought subtly and accurately into final shape, you should find no further difficulty in understanding fully at least the theoretical and abstract aspects of the business. But as to your own wit of judgment as to the general rules of your own private Code of Morals, what is "right" and what is "wrong" for you, that will emerge only from long self-analysis such as is the 4 chief work of the Sword in the process of your Initiation. Love is the law, love under will. Yours fraternally. 666 P.S. Most of this is stated or implied in AHA! MARSYAS . . . . . . . . . . . Be ever as you can A simple honest gentleman! Body and manners be at ease, Not bloat with blazoned sanctities! Who fights as fights the soldier-saint? And see the artist-adept paint! Weak are the souls that fear the stress Of earth upon their holiness! They fast, they eat fantastic food, They prate of beans and brotherhood, Wear sandals, and long hair, and spats, And think that makes them Arahats! How shall man still his spirit-storm? Rational dress and Food Reform! OLYMPAS I know such saints. MARSYAS An easy vice: So wondrous well they advertise! O their mean souls are satisfied With wind of spiritual pride. They're all negation. "Do not eat; What poison to the soul is meat! Drink not; smoke not; deny the will! Wine and tobacco make us ill." Magic is life: the Will to Live Is one supreme Affirmative. These things that flinch from Life are worth No more to Heaven than to Earth. Affirm the everlasting Yes! OLYMPAS Those saints at least score one success: Perfection of their priggishness! MARSYAS Enough. The soul is subtlier fed With meditation's wine and bread. Forget their failings and our own; Fix all our thoughts on love alone! CHAPTER LXXI MORALITY (2) Cara Soror, Do what thou wilt shall be the whole of the Law. The contents of your letter appalled me. I had hoped that you had 5 left behind forever all that quality of thinking. It is unclean. It is stuffy and flabby. You write of a matter about which you cannot possibly have information, and what you say is not even a good guess; it is simply contrary to fact. It shows also that you have failed to grasp the nature of the O.T.O. Its main raison d'etre, apart from social and political plans, is the teaching and use of a secret method of achieving certain results. This secret is a scientific secret; it is guarded against betrayal or abuse by a very simple automatic arrange- ment. Its guardians cannot be "dying" any more than electricians as a class can be. It is really difficult to answer your letters. You have got things so higgledy-piggledy. You write of the constitutions of two orders, the A.'. A.'. and the O.T.O.; yet you ignore the printed information about them which you are supposed to have read. I have to answer each sentence of your letter separately, so incoherent have you become! You are a "student" of A.'. A.'., and become a Probationer as soon as you take and pass the examination. (This is intended mostly to make sure that you have some general idea of the principal branches of the subject, and know the more important correspondences,) The rest: --- please read One Star in Sight again, and do for God's sake try to assimilate the information there very clearly and very fully given! It is terrifyingly near the state of mind which we symbolize by Choron- zon, this hurrying flustered dash of yours from one point of view to another: a set of statements all true after a fashion, but flung out with such apprehensive agitation that a sensitive reader like myself comes near to being upset. You say that you must tread the Path alone: quite true, if only because anything that exists for you is necessarily part of yourself. Yet you have to "go to others", and you become a veritable busybody. You quote odd opinions at random without the means of estimating their value. Cannot I ever get you to understand the difference between an honest and dishonest teacher? I have always made it a rule never to put for- ward any statement of which I cannot produce proof; when I venture a personal opinion it is always Marked in Plain Figures to that effect. (I refer you to Magick p. 368: p. 375, paragraphs 1 and 2:. and p. 415, paragraphs 000 and 00. We insist from the beginning on the individual character of the work, and upon the necessity of maintaining the objec- tive and sceptical standpoint. You are explicitly warned against reliance upon "authority," even that of the Order itself.) Consider my own assets, personal, social, educational, experiential and the rest: don't you see that all I had to do was to put out some brightly- coloured and mellifluous lie, and avoid treading on too many toes, to have had hundreds of thousands of idiots worshipping me? Please get a Konx om Pax somehow, and read p. XII: "It's only too easy to form a cult, "To cry a crusade with 'Deus Vult' . . . . "A pinch of Bible, a gallon of gas, "And I, or any otherguess ass, "Could bring to our mystical Moonlight Mass 6 "Those empty-headed Athenians." and so on. But I never forget that I am working on the 2,000 year basis; my work will stand when all the pompous platitudes and pleasant pieties have withered for the iridescent soft-soap bubbles that they are. Soap! yes, indeed. I work on gold, and gold must be cleansed with acid. I really cannot understand how you can be so inaccurate, with the very text before your eyes! You write --- "you write that in Jan. 1899 etc." But I don't. Captain J. F. C. Fuller wrote it. A small point; but you must learn to be careful about every tiniest detail. Then you go on about "not only invisible chiefs2 of the A.'. A.'. . . . . . but also the Chiefs of the Golden Dawn . . ." The Golden Dawn is merely the name for the Outer Order: see Magick pp. 230-231. You have never been taught to read carefully. You write of Theoricus as the grade following Neophyte: it isn't. Back to Magick pp. 230-231! You have never taken the trouble to go with me through the Rituals of O.T.O., or you would not ask such questions. The O.T.O. is a training of the Masonic type; there is no "astral" work in it at all, nor any Yoga. There is a certain amount of Qabalah, and that of great doctrinal value. But the really vital matter is the gradual progress towards disclosure of the Secret of the Ninth Degree. To use that secret to advantage involves mastery both of Yoga and of Magick; but neither is taught in the Order. Now it comes to be mentioned, this is really very strange. However, I didn't invent the system; I must suppose that those who did knew what they were about. To me it is (a) convenient in various practical ways, (b) a machine for carrying out the orders of the Secret Chiefs of A.'. A.'. (c) by virtue of the Secret a magical weapon of incalculable power. You are not "stuck." You can use your Astral Body well enough: too well, in one way. But I think you need a few more journeys with me: you ought to get on to the stage where the vision results from a definite invocation. Do please forget all these vague statements about the "clarification of one's dream-life" (meaning what?) and "shadow-thinking" (meaning what?) These speculations are idle, and idleness is poison. In your very next paragraph you give the whole show away! "Artistically it appeals to me --- but not spiritually." You have been spiritually poisoned. What blasphemy more hideous could be penned? What lie so base, so false, so nasty, what so devilish and deadly a doctrine? I feel con- taminated by the mere fact of being in a world where such filth is possible to conceive. I am all but in tears to think of my beloved sister tortured by so foul a denizen of the Abyss. Cannot you see in this the root of all your toadstool spawn of miseries, of doubts, of fears, of indecisions? 2* How do you know They are "invisible?" I foresee that sooner or later you will be asking for more information about them, so I am planning a separate letter to supply this. (See Letters IX, L and LXXVII) 7 As an Artist you are a consecrated Virgin Priestess, the Oracle of the Most High. None has the right to approach you save with the most blessed awe, with arms outstretched as to invoke your benediction. By "spiritually" you mean no more than "according to the lower and middle-middle-class morality of the Anglo-Saxon of the period when Longfellow and Tennyson were supposed to be poets, and Royal Academi- cians painters." There is a highly popular school of "occultists" which is 99 % an escape-mechanism. The fear of death is one of the bogeys; but far deeper is the root-fear --- fear of being alone, of being oneself, of life itself. With this there goes the sense of guilt. The Book of the Law cuts directly at the root of all this calamitous, this infamous tissue of falsehood. What is the meaning of Initiation? It is the Path to the realisation of your Self as the sole, the supreme, the absolute of all Truth, Beauty, Purity, Perfection! What is the artistic sense in you? What but the One Channel always open to you through which this Light flows freely to enkindle you (and the world through you) with flowers of inexhaustible fervour and flame? And you set up against That this spectre of grim fear, of shame, of qualms and doubts, of inward quakings lest --- --- you are too stricken with panic to see clearly what the horror is. You say "the elemental spirits and the Archangels are watching." (!) My dear, dear, sister, did you invent these beings for no better purpose than to spy on you? They are there to serve you; they are parts of your being whose func- tion is to enable you to reach further in one particular direction or another without interference from the other parts, so long as you happen to need them for some service or other in the Great Work. Please cleanse your mind once and for all of this delusion, disastrous and most damnable, that there can be opposition between two essential parts of your nature. I think this idea is a monstrous growth upon the tetanus-soaked soil of your fear of "the senses." Observe how all these mealy-mouthed prigs develop their distrust of Life until hardly an action remains that is not "dangerous" or in some way harmful. They dare not smoke, drink, love --- do anything natural to them. They are right!! The Self in them is Guilt, a marsh miasmal of foul pestilence. Last, since "nature, though one expel it with a pitchfork, always returns," they do their "sins" in secret, and pile hypocrisy upon the summit of all their other vices. I cannot write more; it makes me too sad. I hope there is no need. Do be your Self, the radiant Daughter of the Muse! With that command I turn to other tasks. Love is the law, love under will. 8 Fraternally yours ever, 666 CHAPTER LXXII EDUCATION Cara Soror, Do what thou wilt shall be the whole of the Law. Education means "leading out"; this is not the same as "stuffing in". I refuse to enlarge on this theme; it is all-important. To extract something, you should first know what is there. Here astrology ought to give useful hints; its indications give the mind something to work on. Experience makes "confirmation strong as Holy Writ;" but beware of … priori. Do not be dogmatic; do not insist in the face of dis- appointment. Astrology in education is useful as geology is to the prospector; it tells you the sort of thing to look for, and the direction in which to explore. There are, however, two main lines of teaching which are of universal value to normal children; it is hardly possible to begin too early. Firstly, accustom his ear from the start to noble sounds; the music of nature and the rhythm of great poetry. Do not aim at his understand- ing, but at his subconscious mind. Protect him from cacophonous noise; avoid scoring any cheap success with him by inflicting jingles; do not insult him by "baby-talk." Secondly, let him understand, as soon as you start actual teaching, the difference between the real and the conventional in what you make him memorize. Nothing irritates children more than the arbitrary "because I say so." Nobody knows why the alphabet has the order which we know; it is quite senseless. One could construct a much more rational order: e.g. the Mother, the Single and the Double letters, all in the natural order of the elements, planets and signs. Again, we have the "Missionary" Alpha- bet, arranged "scientifically" as Gutturals, modified ditto, Dentals, Labials, vowels and so on; a most repulsive concoction! But I would not accept any emendation from the God Thoth himself; it is infinitely simpler to stick to the familiar order. But explain to the child that this is only for convenience, like the rule of the road; indeed, like almost any rules! But when your teaching is of the disputable kind, explain that too; encourage him to question, to demand a reason and to disagree. Get him to fence with you; sharpen his wits by dialectic; lure him into think- ing for himself. I want tricks which will show him the advantages of a given subject of study; make him pester you to teach him. We did this most successfully at the Abbey of Thelema in Cefalu; let me give you an instance: reading. One of us would take the children shopping and bring up the subject of ice-cream. Where, oh where could we get some? Presently one would exclaim and point to a placard and say, "I really do believe there'll be some there" --- and lo! it was so. Then they 9 would wonder how one knew, and one would say: Why, there's "Helados" printed on that piece of card in the window. They would want to learn to read at once. We would discourage them, saying what hard word it was, and how much crying it cost, at the same time giving another demon- stration of the advantages. They would insist, and we should yield --- to active, eager children, not to dullards that hated the idea of "lessons." So with pretty well everything; we first excited the child's will in the desired direction. But (you ask) are there any special branches of learning which you regard as essential for all? Yes. Our old unvalued friend St. Paul, the cunning crook who turned the Jewish communism of the Apostles into an international ramp, saw in a vision a man from Macedonia who said "Come over and help us!" This time it has been a woman from California, but the purport of her plaints was identical. Much as I should like to see my Father the Sun once more before I die, nothing doing until --- if ever --- life recovers from the blight of regulations. Luckily, one thing she said helps us out: some- one had told her that I had written on Education in Liber Aleph --- The Book of Wisdom or Folly --- which has been ready for the printer for more than a quarter of a century --- and there's nothing I can do about it! However, I looked up the typescript. The book is itself Education; there are, however, six chapters which treat of the subject in the Special sense in which your question has involved us. So I shall fling these chapters headlong into this letter. DE VOLUNTATE JUVENUM Long, O my Son, hath been this Digression from the plain Path of My word concerning Children; but it was most needful that thou shouldst understand the Limits of true Liberty. For that is not the Will of any Man which ultimateth in his own Ruin and that of all his Fellows; and that is not Liberty whose Exercise bringeth him to Bondage. Thou mayst therefore assume that it is always an essential Part of the Will of any Child to grow to Manhood or to Womanhood in Health, and his Guardians may therefore prevent him from ignorantly acting in Opposition thereunto, Care being always taken to remove the cause of the Error, namely, Ignorance, as aforesaid. Thou mayst also assume that it is Part of the Child's Will to train every Function of the Mind; and the Guardians may therefore combat the Inertia which hinders its Development. Yet here is much Caution necessary, and it is better to work by exciting and satisfying any natural Curiosity than by forcing Application to set Tasks, however obvious this Necessity may appear. DE MODO DISPUTANDI Now in this training of the Child is one most dear Consideration, that I shall impress upon thee as is Conformity with out holy Experience in the way of Truth. And it is this, that since that which can be thought is not true, every Statement is in some sense false. Even on the Sea of Pure Reason, we may say that every 10 Statement is in some Sense disputable. Therefore in every Case, even the simplest, the Child should be taught not only the Thesis, but also its opposite, leaving the Decision to the child's own Judgment and good Sense, fortified by Experience. And this Prac- tice will develop its Power of Thought, and its Confidence in itself, and its Interest in all Knowledge. But most of all beware against any Attempt to bias its Mind on any Point that lieth with- out the Square of ascertained and undisputed Fact. Remember also, even when thou art most sure, that so were they sure who gave Instruction to the young Copernicus. Pay Reverence also to the Unknown unto whom thou presumest to impart thy knowledge; for he may be one greater than thou. DE VOLUTATE JVENIS COGNOSCENDA It is important that thou shouldst understand as early as may be what is the true Will of the Child in the Matter of his Career. Be thou well aware of all Ideals and Daydreams; for the Child is himself, and not thy Toy. Recall the comic Tragedy of Napoleon and the King of Rome; build not an House for a wild Goat, nor plant a Forest for the Domain of a Shark. But be thou vigilant for every Sign, conscious or unconscious, of the Will of the Child, giving him then all Opportunity to pursue the Path which he thus indicates. Learn this, that he, being young, will weary quickly of all false Ways, however pleasant they may be to him at the Out- set; but of the true Way he will not weary. This being in this Manner discovered, thou mayst prepare it for him perfectly; for no man can keep all Roads open for ever. And to him making his Choice explain how one may not travel far on any one Road without a general Knowledge of Things apparently irrelevant. And with that he will understand, and bend him wisely to his Work. DE ARTE MENTIS COLENDI, (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 of the Relations between 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 their great Comfort in the Work of our Transcendental Art, whereby the Many become One. 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 11 that in these Books thou mayst bring into the Light thine own sub-conscious Memories. And thy Memory is as it were the Mortar in the House of thy Mind, without which is no Cohesion or Indi- viduality possible, so that it 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, where- fore (say I) they are more truly germane 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 dimensions of Time, even as the Mathematic declareth it in that of Space: that is, of Exten- sion. Moreover, by this Study shall the Child comprehend the Foundation of Manners: the which, as sayeth one of the Sons of Wisdom, maketh Man. 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 mayest 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 thyself; 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 Unlike. Also, it shall arouse in thee the Ecstasy 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 but of 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 Ob- taining of the Empery of the Universe. I suppose I might have put it more concisely: Classics is itself Initiation, being the key of the Unconscious; Mathematics is the Art of manipulating the Ruach, and of raising it to Neschamah; and Science is co-terminous with Magick. These are the three branches of study which I regard as fundamental. No others are in the same class. For instance, Geography is almost meaningless until one makes it real by dint of honest travel, which does not mean either "commuting" or "luxury cruises," still less "globe-trotting." Law is a specialized study, with a view to a career; History is too unsystematic and uncertain to be of much use as mental training; Art is to be studied for and by one's solitary self; any teaching soever is rank poison. The final wisdom on this subject is perhaps the old "Something of everything, and everything of something." Love is the law, love under will. Yours ever, 12 666 P.S. Better mention, perhaps, that literacy is no test of education. For ignorance of life, the don class leaves all others at the post; and it is these monkish and monkeyish recluses, with their hideous clatter and cackle, "The tittering, thin-bearded, epicene," "Dwarf, fringed with fear," the obscene vole, dweller by and in backwaters that has foisted upon us the grotesque and poisonous superstition that wisdom abides only in dogs-eared, worm-eaten, mule-inspired long-forgotten as misbegotten folios. I like the story --- it is a true tale --- of the old Jew millionaire who bought up the annual waste of the Pennsylvania Railroad --- a matter of Three Million Dollars. He called with his cheque very neatly made out --- and signed it by making his mark! The Railroad Man was naturally falbbergasted, and could not help exclaiming, "Yet you made all those millions of yours --- what would you have been if only you had been able to read and write?" "Doorkeeper at the Synagogue" was the prompt reply. His illiteracy had disqualified him when he applied for the job after landing. The story is not only true, but "of all Truth;" see my previous letter on "Certainty. Books are not the only medium even of learning; more, what they teach is partial, prejudiced, meagre, sterile, uncertain, and alien to reality. It follows that all the best books are those which make no pretence to accuracy: poetry, theatre, fiction. All others date. Another point is that Truth abides above and aloof from intellectual expression, and consequently those books which bear the Magic Keys of the Portal of the Intelligible by dint of inspiration and suggestion come more nearly to grips with Reality than those whose appeal is only to the Intellect. "Didactic" poetry, "realistic" plays and novels, are contradictions in terms. P.P.S. One more effort: the above reminds me that I have said no word about the other side of the medal. There are many children who cannot be educated at all in any sense of the word. It is an abonin- able waste of both of them and of the teacher to push against brick walls. Yet one last point. I am as near seventy as makes no matter, and I am still learning with all my might. All my life I have been taught: governesses, private tutors, schools, private and public, the best of the Universities: how little I know! I have traveled all over the world in all conditions, from "grand seigneur," to "holy man;" how little I know! What then of the ninety-and-nine, dragged by the ears through suicide examinations, and kicked out of school into factory in their teens? They have learnt only just enough to facilitate the swallowing of the gross venal lies of the radio and the Yellow Press; or, if mother- wit has chanced to warn them, they learn a little --- very little --- more, getting their Science from a Shilling Handbook and so on, till they know just enough to become dangerous agitators. No, anything like a real education demands leisure, the conversation 13 of the wise, the means to travel, and the rest. There is only one solution: to pick out the diamonds from the clay, cut them, polish them, and set them as they deserve. Attempt no idiot experiments with the muck of the mine! You will observe that I am advocating an aristocratic revolution. And so I am! P.P.P.S. Short of the ideals above outlined, you may as well have a pis aller --- words of astonishing insight and wisdom, not alien to the Law Thelema, and written by one who was trained on The Book of the Law. "Self-confidence must be cultivated in the younger members of the nation from childhood onwards. Their whole education and training must be directed towards giving them a conviction that they are superior to others", wrote Hitler. "In the case of female education," I read on, "the main stress should be laid on bodily training, after that on character, and, last of all, on the intellect; but the one absolute aim of female education must be with a view to the future mother." They are quoted as an extreme example of all that is horrible and evil by Mr. George E. Chust of the Daily Telegraph --- from Mein Kampf! P.P.P.P.S. There is a game, an improvement on the "Spelling Bee" --- I have anti-christened it "Fore and aft" so as to be natty and naval --- which is in my opinion one of the three or four best indoor games for two ever invented., Here are the rules, in brief: any disputed points? Apply to me. 1. A "Word" consists of four or more letters. 2. It must be printed in big black type in the Dictionary chosen for reference. (Nuttall's is fairly good, though some very well-known words are omitted. The Oxford Pocket Dictionary is useless; it is for morons, illiterates, wallowers in "Basic English" --- and [I suppose] Oxonians. No proper names, however well-known, unless used as common: e.g. Bobby, a flatfoot, a beetlecrusher, a harness bull; or Xantippe, a shrew, a lady. X-rays is given in the plural only: ditto "R”ntgen- rays", and they give "R”ntgenogram". "You never can tell!" Participles, plurals and the like are not "words" unless printed as such in big black type. E.g. Nuttall's "Juttingly" is a word; "jutting" is not, being in smaller type. "Soaking" is in small type, but also in big type as a noun; so it is a word.) 3. The Dictionary is the sole and final arbiter. This produces blas- phemy, but averts assassination. 4. The first player starts with the letter A. The second may put any letter he chooses either before or after that A. The other continues as he will, and can. 5. The player who cannot add a letter without completing a "word" loses. They proceed to B, and so on to Z. 14 6. A player whose turn it is must either add his letter within a reasonable (This is a matter of good feeling, courtesy and considera- tion) time, may say "I challenge" or, alternatively, "That is a 'word'." The other must then give the "word" that he intends, or deny that it is a "word" within the meaning of the Art, as the case may be. The Dictionary decides the winner. The challenged player may give one word only, and that in the form which is printed in the Dictionary; e.g. if he were challenged at BRUSS, and answered Brussels, he would lose; if BRUSSELS-SPROUTS, he would win. Hyphens need not be given. CASHMERE is a "word"; it is a kind of shawl, etc., so is CHARLEY, a night-watchman. Don't argue: the Dictionary decides. 7. This game calls not only for an extensive vocabulary but for courage; foresight, judgment, resource, subtlety and even low cunning. It can be played by more than two players, but the more there are, the more the element of chance comes in; and this is hateful to really fine players and diminishes the excitement. The rapier-play of two experts, when a word changes from one line of formation to another, and then again, perhaps even a third time, is as exhilarating as a baseball- game or a bull-fight. And what the Tartarus-Tophet-Jehanna has all this to do with Education, and the Great Work? This, child! H.G.Wells and others have pointed out with serene justice that a gap in your vocabulary implies a gap in your mind; you lack the corresponding idea. Too true, "Erbert! But I threap that a pakeha with such xerotes as his will chowter with an arsis of ischonophony, beyond aught that any fub, even in Vigonia and dwale mammodis with a cascade from a Dewan tauty, a kiss-me-quick, a chou over her merkin and a parka over her chudder could do to save him, and have an emprosthotonos, when he reads this. Sruti! (Whaur's your Wullie Chaucer noo?) I put this in for you because an American officer3, very dear to me, flited from the Front for a few days to ask me a few questions --- oh, "very much above your exalted grade" my dear --- and I thought it might be useful to him to learn this game, needing, as it does, such very meagre apparatus, to wile away some of the long hours between attacks. He picked it up quickly enough; but, after a bit when I suggested that he should pass it on to his comrades-in-arms, he jeered at me openly! Their vocabulary to mine, he said, holds just about the same proportion as mine does to yours; I hypothesized modestly, "about five per cent." (After all, I am forty-five years his senior.) He roared at me. "Not one in a hundred," he said, "know so much as the names of nine-tenths of the subjects that I discuss habitually and fluently. They gasp, they gape, they grunt, the gibber; it is almost always black bewilder- ment4. And some of them are college graduates --- which I'm not." 3^ WEH NOTE: Probably Grady Louis McMurtry, who became "Caliph" or acting head of O.T.O. many years later. 4* They attach no meaning to these words: Palaeontology Criterion Vector Synthesis (They know "synthetic" but can't connect it with the noun) Epitome 15 He was snatched from school, and given a commission on the spot, appar- ently because he was one of very few that could be differentiated from the average Learned Pig. All this made me exceeding sorrowful. I began to understand why my Liber OZ, written entirely in words of one syllable only, with this very idea in mind, turned out to be completely beyond the average man's (or woman's) understanding. I had some Mass Observation done on it. "But this is rank socialism," "Sy, ayn't this all Fascism?" "Oh Golly!" "Cripes!" "Coo!" "How dreadful!" about the nearest most of them got to Ralph Straus and Desmond MacCarthy! Words of one syllable! Louis Marlow5 had already told me what a fool I was to expect that. "All they can digest," said he, "is a mess of stewed clich‚s with Bird's custard Power." Damn everything --- it's true, it's true. So do you at least get together the stones that you need to build your Basilica! CHAPTER LXXIII. "MONSTERS," NIGGERS, JEWS, ETC. Cara Soror, Do what thou wilt shall be the whole of the Law. Come now, is this quite fair? When I agreed to tip you off about Magick and the rest, I certainly never expected to be treated as if I were being interviewed by an American Sunday Newspaper. What do I prefer for breakfast, and my views on the future of the theatre, and is the Great White Brotherhood in favour of Eugenic Babies? No, dear sister --- I nearly said sob-sister. But this I will say, you have been very artful, and led me on very cleverly --- you must have been a terror to young men --- for the matter of that, I dare say you are still! And I don't see how to get out of swallowing this last sly bait; as you say, "Every man and every woman is a star." does need some attention to the definition of "man" and "woman". What is the position, you say, of "monsters"? And men of "inferior" races, like the Veddah, Hottentot and the Australian Blackfellow? There must be a line somewhere, and Foreign Policy (To them a mere phrase; no idea of its connotation or principles) Demology Entrepreneur Correspondent and Co-respondent. (They don't know the difference) Subcutaneous Chordee) Gleet ) (Although they have them!) Histology ("Something to do with history") 5^ WEH NOTE: Louis Umfraville Wilkinson wrote under this pen name. He was one of two individuals named to be literary executors under Crowley's Last Will and Testament. 16 will I please draw it? You make me feel like Giotto! There is one remark which I must make at the beginning. It's some poet or other, Tennyson or Kipling, I think (I forget who) that wrote: "Folks in the loomp, is baad." It is true all round. Someone wisely took note that the vilest man alive had always found someone to love him. Remember the monster6 that Sir Frederick Treves picked up from an East End peep-show, and had petted by princesses? (What a cunning trick!) Revolting, all the same, to read his account of it. He --- the monster, not Treves! --- seems to have been a most charming individual --- ah! That's the word we want. Every individual has some qualities that endear him to some other. And per contra, I doubt if there is any class which is not detestable to some other class. Artists, police, the clergy, "reds," foxhunters, Freemasons, Jews, "heaven-born," women's clubwomen (especially in U.S.A.), "Methodys," golfers, dog-lovers; you can't find one body without its "natural" enemies. It's right, what's worse; every class, as a class, is almost sure to have more defects than qualities. As soon as you put men together, they somehow sink, corporatively, below the level of the worst of the individuals composing it. Collect scholars on a club committee, or men of science on a jury; all their virtues vanish, and their vices pop out, rein- forced by the self-confidence which the power of numbers is bound to bestow. It is peculiarly noticeable that when a class is a ruling minority, it acquires a detestation as well as a contempt for the surrounding "mob." In the Northern States of U.S.A., where the whites are overwhelming in number, the "nigger" can be more or less a "regular fellow;" in the South, where fear is a factor, Lynch Law prevails. (Should it? The reason for "NO" is that it is a confession of weakness.) But in the North, there is a very strong feeling about certain other classes: the Irish, the Italians, the Jews. Why? Fear again; the Irish in poli- tics, the Italians in crime, the Jews in finance. But none of these phobias prevent friendship between individuals of hostile classes. I think that perhaps I have already written enough --- at least enough to start you thinking on the right lines. And mark well this! The submergence of the individual in his class means the end of all true human relations between men. Socialism means war. When the class moves as a class, there can be no exceptions. This is no original thought of mine; Stalin and Hitler both saw it crystal-clear; both, the one adroitly, the other clumsily, but with equally consummate hypocrisy, acted it out. They picked individuals to rule under their autocracy, killed off those that wouldn't fit, destroyed the power of the Trades Unions or Soviets while pretending to make them powerful and prosperous, and settled down to the serious business of preparing for the war which both knew to be inevitable. It is this fundamental fact which ensures that every democracy shall end with an upstart autocrat; the stability of peace depends upon the original idea which aggrandized America in a century from four millions to a hundred: extreme individualism with opportunity. Our own longest period of peace abroad (bar frontier skirmishes like the Crimean war) and prosperity at home coincided with Free Trade and Laissez-faire. 6^ WEH NOTE {needs research}: Is this the "Elephant Man"? 17 Now we may return, refreshed, to the main question of monsters, real (like Treves') or imaginary like Jews and niggers. 'Arf a mo! Haven't we solved the problem, ambulando? Everything would be okydoke and hunkydory if only we can prevent classes from acting as such? I suppose so. Then, what about a spot of pithy paradox for a change? Why should the classes want to act as classes? It's obvious; "Union is strength." The worst Fifteen can do more with a football than the best opposing team of one --- excuse my Irish! Well, that tortoise is that elephant based upon? Why, still obviously, upon the universal sense of individual weakness. We all want a big bruvver to tell of him! Hence the Gods and the Classes. It's fear at the base of the whole pyramid of skulls. How right politicians are to look upon their constituents as cattle! Anyone who has any experience of dealing with any class as such knows the futility of appealing to intelligence, indeed to any other quali- ties than those of brutes. And so, whenever we find one Man who has no fear like Ibsen's Doctor Stockmann or Mark Twain's Colonel Grainger that strolled out on his balcony with his shotgun to face the mob that had come to lynch him, he can get away with it. "An Enemy of the People" wrote Ibsen, "Ye are against the people, O my chosen!" says The Book of the Law. (AL II, 25). Not only does it seem to me the only conceivable way of reconciling this and similar passages with "Every man and every woman is a star." to assert the sovereignty of the individual, and to deny the right- to-exist to "class-consciousness," "crowd-psychology," and so to mob- rule and Lynch-Law, but also the only practicable plan whereby we may each one of us settle down peaceably to mind his own business, to pursue his True Will, and to accomplish the Great Work. So never lose sight for a moment of the maxim so often repeated in one context or another in these letters: that fear is at the root of every possibility of trouble, and that "Fear is failure, and the fore- runner of failure. Be thou therefore without fear; for in the heart of the coward virtue abideth not." Good-night; and don't look under the bed! Love is the law, love under will. Yours fraternally, 666 CHAPTER LXXIV. OBSTACLES ON THE PATH. Cara Soror, Do what thou wilt shall be the whole of the Law. 18 Peccavi! And how! But my excuse is good, and I will try to make amends. First, a little counter-attack --- your letter is so rambling and diffuse that at first I couldn't make out what you were getting at, and at last decided that it is much too random to reproduce, or even to deal with in detail. I shall simply formulate the case for the Prosecution, plead guilty, and appeal for clemency. The gravamen is that the Path of the Wise is gay with flowers, gilded with kiosks, and beset with snares; that every step is the Abode of Terror and Rapture --- and all that! Yet I habitually write in the manner of a drunken dominie! You "gaped for Aeschylus, and got Theognis." I tempted you, it seems with The Chymical Marriage of Christian Rosencreutz, its incomparable mystery and glamour, its fugitive beauty, its ineffable romance, its chivalry and its adventure, pellucid gleams as of sunlight under the sea, vast brooding wings of horror overshadowing the firmament, yet with strong Starlight constant over- bead. And then I let you down! You did expect at least something of the atmosphere of the Arabian Nights; if not so high, of Apuleius and Petronius Arbiter; of Rabelais, Meinhold, de la Motte Fouqu‚; and the Morte d'Arthur in later times, of Balzac, Dumas, Lytton, Huysmans, Mabel Collins and Arthur Machen. You look at me with strange sad eyes: "But you, too, Master, have not you too led a life as strange, as glamourous, as weird and as romantic, as the best of them? Then why this cold detachment from that ambience?" Well, if you put it like that, I can only say that I feel at the same time more guilty and entirely innocent! For, while the charge is true, the defence is not to be shaken. The worst of all teachers are the Boloney Magnates, of whom I have already given some account. But the next worst are just exactly those who try to create an atmosphere of romance, and succeed only in a crude theatricalism. So, avoiding the swirling turmoil of Scylla, I have broken the ship on the barren rock Charybdis.{Editorial Q. --- isn't this bas- akwards? WEH} Now let me hearten you, brave sister! All the old tales are true! You can have as many dragons, princesses, vampires, knights-errant, glendowers, enchanted apes, Jinn, sorcerers and incubi as you like to fancy, and --- whoa Emma! did I tell you about Cardinal Newman? Well, I will. The one passage in his snivelling Apologia which impressed me was a tale of his childhood --- before the real poet, lover and mystic had been buried beneath the dung-heap of Theology. He tells us that he read the Arabian Nights --- in a heavily Bowdlerized edition, bet you a tosser! --- and was enchanted, like the rest of us, so that he sighed "I wish these tales were true!" The same thing happened to me; but I set my teeth, and muttered: "I will make these tales true!" Well, I have, haven't I? You said it yourself! 19 Let me be very frank about one point. It has always puzzled me com- pletely why one is forbidden to relate certain of one's adventures. You remember, perhaps, in one of these letters I started out gaily to tell you some quite simple things --- I couldn't, can't, see quite what harm could come of it --- and I was pulled up sharp --- yes, and actually punished, like a school-boy! I had often done much more impudent things, and nobody seemed to give a hoot. Oh somebody tell me why! The only suggestion that occurs to me is that I might somehow be "giving occasion to the enemy to blaspheme." Let it go at that! "Enough of Because! Be he damned for a dog!" Yes child, my deepest attitude is to be found in my life. I have been to most of the holy inaccessible places, and talked with the most holy inaccessible men; I have dared all the most dangerous adventures, both of the flesh and of the spirit; and I challenge the world's literature to match for sublimity and terror such experiences as those in the latter half of The Vision and the Voice. You understand, of course, that I say all this merely in indication; or rather, as I said before, as an appeal for clemency. On the contrary (you will retort) you are a mean cat (Felis Leo, please!) not to let us all in on the ground floor of so imposing a Cathedral! To atone? Not a catalogue, which would be interminable; not a classi- fication, which would be impossible, save in the roughest terms; nothing but a few short notes, possibly an anecdote or so. Just a tickle or a dram of schnapps, to enliven the proceedings. ordeals --- temptations --- that sort of thing. A general Khabardar karo! With now and then a snappy Achtung! Oh, curse this mind of mine! I just can't help running to hide under the broad skirts of the Qabalah! It's Disk, Sword, Cup and Wand again! Sorry, but c'est trop fort pour moi. Disks. To master Earth, remember that the Disk is always spinning; fix this idea, get rid of its solidity. Commonly, the first tests of the young Aspirant refer to cash --- "that's God's sol solid in this world." The proper magical attitude is very hard to describe. (I'm not talking of that black hen's egg any more; that is simple.) Very sorry to have to say it, but it is not unlike that of the spendthrift. Money must circulate, or it loses its true value. A banker in New York once told me that the dollar circulated nine times as fast as the English equivalent, so that people seemed to themselves to be nine times as rich. (I told you about the œ100 note in a special letter on Money). But here I am stressing the spiritual effect; what happens is that anxiety vanishes; one feel that as it goes out, so it comes in. This view is not incompatible with thrift and prudence, and all that lot of virtues, far from it, it tucks in with them quite easily. You must practise this; there's a knack in it. Success in this leads to a very curious result indeed; not only does the refusal to count (Fourpen'north or Yoga, please miss, and Mum says can I have a penny if I bring back the bottle!), bring about the needlessness of counting, but also one acquires the power to command! 20 A century ago, very nearly, there lived in Bristol and "Open Brother" names Muller, who was a wizard at this; Grace before breakfast, the usual palaver about the Lord and His blessings and His bounty et cetera, da capo; to conclude "and, Blessed Lord, we would humbly venture to remind Thee that this morning Thou art œ3 4s. 6 1/2d. short in the accounts; trusting that Thou wilt give this small matter Thine immediate attention, for Jesus' Christ's sake, Amen." Sure enough, when he came to open his post, there would be just enough, sometimes exactly enough, to cover that amount. This story was told me by an enemy, who thought quite seriously that he would go to Hell for being "Open." ("Open" Brethren were lax about the Lord's Supper, let people partake who were not sound upon the Ramsgate Question; and other Theological Atrocities!) It meant that the facts were so undeniable that the "advertisement for Answer to Prayer" outweighed the "miracle by a heretic." I knew a poetess of great distinction who used to amuse herself by breaking off a conversation and saying, "Give me a franc" (or a shilling, or any small sum) and then going on with her previous remarks. She told me that of over a hundred people I was the second who had passed the coin to her without remark of any kind. This story --- do you think? --- is neither here no there. No, my remarks are rarely asyntartete. The Masters, at one stage or another of initia- tion --- it is forbidden to indicate the conditions --- arrange for some test of the Aspirant's attitude in some matter, not necessarily involv- ing cash. If he fails, goodnight! Swords, now. The snags connected with this type of test are probably the nastiest of any. Misunderstanding, confusion, logical error (and, worse, logical precision of the kind that distinguishes many lunatics), dispersion, indecision, failure to estimate values correctly --- oh! --- there is no end to the list. So much so, indeed, that there is no specific critical test, it is all part of the routine, and goes on incessantly. Well, there is just one. Without warning a decision of critical importance has to be made by the candidate, and he is given so many minutes to say Yes or No. He gets no second chance. But I must warn you of one particular disgrace. You know that people of low mentality haunt fortune-tellers of equal calibre, but with more low cunning. They do not really want to know the future, or to get advice; their real object is to persuade some supposed "authority" to flatter them and confirm them in their folly and stupidity. It is the same thing with a terrifying percentage of the people that come for "teaching" and "initiation." The moment they learn anything they didn't know before, off they fly in a temper! No sooner does it become apparent that the Master is not a stupid middle-class prig and hypocrite --- another edition of themselves, in short --- they are frightened, they are horrified, they flee away on both their feet, like the man in the Bible! I have seen people turn fish-belly pale in the face, and come near fainting outright, when it has dawned upon them suddenly that magick is a real thing! 21 It's all beyond me! Cups: we are much more definite again. The great test is so well known, and accounts have already been published, that it can be here plainly stated. Early in his career, the Aspirant is exposed to the seductions of a Vampire, and warned in due form and due season. "Sleep with A,B,C,D,E and F, my lad, and our hearty best wishes! But not with G on any account, on peril of your work!" So off he goes to G, without a second's hesitation. This test may be prolonged; the deadliness and subtlety of the danger has been recog- nized, and he may have half a dozen warnings, either direct or springing from his relations with her. And the penalty is not so drastically final; often he gets off with a term of penal servitude. On the other hand, the Aspirant who can spot at the first hint why the Masters think that particular woman a danger, and acts promptly and decisively as he should, is secretly marked down as a sword of very fine temper indeed! The rest of the Cup Ordeals consists for the most part of progressive estimations of the quality of the Postulant's devotion to the work; there is not, as a rule, anything particularly spectacular or dramatic in it. If you stick to your Greetings and Adorations and all such mnemonics, you are not likely to go very far wrong. Wands: this obviously a pure question of Will. You will find as you go on that obstacles of varying degrees of difficulty confront you; and the way in which you deal with them is most carefully watched. The best advice that I can give is to remember that there is little need of the Bull-at-a-Gate method, though that must always be ready in reserve; no, the best analogy is rapier-play. Elastic strength. Warfare shows us. That seems to cover your question more or less; but don't forget that it depends on yourself how much of the dramatic quality colours your Path. I suppose I have been lucky to have had the use of all the traditional trappings; but it is always possible to make a "coat of many colours" out of a heap of rags. To show you that you have had Chaucer and John Bunyan --- yes, and Laurence Sterne: to bring up the rear, James Thomson (B.V.) to say nothing of Conrad and Hardy. Nor let me forget The Cream of the Jest and The Rivet in Grandfather's Neck of my friend, James Branch Cabell. So now, fair damozel, bestride thy palfrey, and away to the Mountains of Magick! Love is the law, love under will. Fraternally, 666 P.S. One danger I had purposely passed over, as it is not likely to come your way. But, since others may read these letters --- Some, and these the men of highest promise, often of great achievement, 22 are tempted by Treason. The acquire a "Judas-complex,' think how splendid it would be if they were to destroy the Order --- or, at the very least, unhorse the Master. This is, of course, absurd in itself, because if they had crossed the Abyss, they would understand why it is impossible. It would be like "destroying Electricity," or "debunking" the Venus of Milo. The maxi- mum of success possible in such an operation would be to become a "Black-Brother;" but what happens in practice, so far as my own experience goes, is complete dispersion of the mental faculties amount- ing to suicide; I could quote no less than four cases in which actual physical self-murder was the direct result. CHAPTER LXXV. THE A.'. A.'. AND THE PLANET Cara Soror, Do what thou wilt shall be the whole of the Law. You Write: "Am I to understand that the A.'. A.'. has two main lines of Work. (1) The initiation of Individuals, (2) Action on the world in general --- say "Weltpolitik"? Because your letters on the History of Magick do imply (2); and yet the A.'. A.'. discourages any form of group working. Is it that the Masters (8ĝ = 3ŝ Magistri Templi) having been admitted to the Third Order --- the A.'. A.'. proper; below this are R.R. et A.C. and G.'. D.'. --- are no longer liable to the dangers which make group activity in lower grades undesirable. Or do they still work as Individuals, yet, because they are initiates, appear to act as a corporate body? You have often expressed yourself as if this were so. 'Of course, They had to pick on me to do the dirty work' is a typical growl of the old Big Lion! But again there is that Magical Memory of yours when you came down from that Hermitage in the little wood overhanging the nullah below the Great Peak 'somewhere in Asia' and sat in some sort of Consistory in the valley where the great Lamaserai --- or whatever it was --- towers over the track, (I quote some of your phrases from memory.) Which is it?" My dear child, that is all very sensibly put; and the answer is that Convenience would decide. Then you go on, after a digression: "Then how are They acting at present? What impact has the new Word, Thelema, made upon the planet? What are we to expect as a result? And can we poor benighted outsiders help Them in any way? I know it's 'cheek' to ask." then turn the other cheek, and repeat the question! I will do my best to make it all clear. But do not forget that I am myself completely in the dark with regard to the special functions of most of my colleagues. To begin, then! Achtung! I am going to be hard-boiled; my first act is to enlist the 23 Devil himself in our ranks, and take the Materialistic Interpretation of History from Karl Marx, and accept economic laws as the manifest levers which determine the fortune of one part of the earth or another. I shall take exception only by showing that these principles are second- ary: oil in Texas, nitrates on the Pacific slope of the Andes, suphur in Louisiana (which put Etna's nose out of joint by making it cheaper for the burgers of Messina to import it from four thousand miles away instead of digging it out of their own back garden), even coal and timber, upset very few apple-carts until individual genius had found for these commodities such uses as our grandfathers never dreamed. The technical developments of almost every form of wealth are the forebears of Big Business; and Big Business, directly or indirectly, is the immediate cause of War. In the "To-day and to-morrow" series is an essay called Ouroboros, by Garet Garrett; one of the most shrewd and deep-delving analysis of economics ever written. May I condense him crudely? Mass Production for profit fails when its markets are exhausted; so every effort is made to impose it not only on the native but the foreigner, and should guile fail, then force! But the process ineluctably goes on; when the whole world buys the nasty stuff, and will accept no other, the exploiter is still faced by diminishing returns. No possibility of expansion; sooner or later dividends dwindle, and the Business is Bust. To even the most stupid it becomes plain at this stage that war is wholly ruinous; organization breaks down altogether; one meaningless revolution follows another; famine and pestilence complete the job. Last time --- when Osiris replaced Isis --- the wreck was limited in scope --- note that it was the civilized, the organized part that broke down. (Jews and Arabs could remain aloof, and keep a small torch burning until Light returned with the Renaissance.) This time there is no civilization which can escape being involved in the totality of the catastrophe. Towards this collapse all totalitarian movements inevitably tend. Bertrand Russell himself admits that, although himself "temperamentally Anarchistic," Society must be yet more organized than it is to-day if it is to exist at all. But his, as Garet Garrett shows, is the John Gilpin type of horseman- ship. We are to-day more or less at the stage where "off flew Gilpin's hat and wig." Achievement of high aims, which tends ultimately to the well-being, the prosperity of the republic, depends on the proportion of masters to servants. The stability of a building depends on the proportion of superstructure to foundations. The rule holds good in every department of Nature. There is an optimum for every case. If there is one barber for ten thousand men, most of them will remain unshorn; if there are five thousand barbers, most of them will be out of a job. Apply this measure to society; there must be an optimum relation between 24 industry and agriculture, between town and country. When the proper balance is not struck, the community must depend on outside help, importing what it lacks, exporting its surplus. This is an unnatural state of affairs; it results in business, and therefore ultimately in war. That is, as soon as the stress set up by the conditions becomes insupportable. So long as "business" is confined to luxuries, no great harm need result; but when interference with the flow of foreign trade threatens actual necessities, the unit concerned realizes that it is in danger of strangulation. Consider England's food supply! Switzerland, Russia, China, the U.S.A. can laugh at U-boats. England must support a Navy, a wealth-consuming, not a wealth-producing, item in the Budget. Similar remarks apply to practically all Government Departments. The minimum of organization is desirable; all artificial doctrinaire multiplication of works which produce no wealth is waste; and for many reasons (some absurd, like "social position") tend to create fresh unnecessary necessities. Ad infinitum, like the fleas in the epigram! When laws are reasonable in the eyes of the average man, he respects them, keeps them, does his best to maintain them; therefore a minute Police Force, with powers strictly limited, is adequate to deal with the almost negligibly small criminal class. A convention is laudable when it is convenient. When laws are unjust, monstrous, ridiculous, that same average man, will he-nill he, becomes a criminal; and the law requires a Tcheka or a Gestapo with dictatorial powers and no safeguards to maintain the farce. Also, corruption becomes normal in official circles; and is excused. I refer you to Mr. J. H. Thomas.7 One evil leads to another; the seven devils always take possession of a house that is swept and garnished to he point at which people find it uncomfortable. But is not all this beside the point, you ask? No. It was needful to indicate this cumulative progression to social shipwreck,because, to-day an obvious peril of the most menacing, in 1904 no ordinary sane person foresaw anything of the sort. But special knowledge alters things, and it is certain that the Masters anticipated, with great exactness of calculation, the way things would go in the political world. Practically all the messages received during the "Cairo Working" (March- April 1904 e.v.) came to me through Ouarda. No woman ever lived who was more ignorant of, or less interested in, anything to do with poli- tics, or the welfare of the race; she cared for nothing beyond her personal comfort and pleasure. When the communications ceased, she dropped the whole affair without a thought. She nearly always referred to the authors of these messages as "They:" when asked who "They" were, she would say haltingly and stupidly "the gods," or some equally unhelpful term. But she was always absolutely clear and precise as to the instructions. The New Aeon was to supersede the old; my special job was to preserve the Sacred Tradition, so that a new Renaissance might in due season rekindle the hidden Light. I was accordingly to make a Quintessence of the Ancient Wisdom, and publish it in as permanent a form as possible. This I did in The Equinox. I should perhaps have been strictly classical, and admitted only the 7* The Chancellor of the Exchequer, having fixed the increase of Income Tax at threepence, proceeded to defraud the Insurance Companies by insuring himself against a rise of the sum! 25 "Publication in Class "A", "A-B", "B " and "D" material. But I had the idea that it would be a good plan to add all sorts of other stuff, so that people who were not in any way interested in the real Work might preserve their copies. This by the way: the essence this letter is to show that "They", not one person but a number acting in concert, not only foresaw a planet-wide catastrophe, but were agreed on measures calculated to assure the survival of the Wisdom worth saving until the time, perhaps three hundred or six hundred years later, when a new current should revive the shattered thought of mankind. The Equinox, in a word, was to be a sort of Rosetta Stone. There is one other matter of incomparable importance: the wars which have begun the disintegration of the world have followed, each at an interval of nine months, the operative publications of The Book of the Law. This again seems to make it almost certain that "They" not only know the future, at least in broad outline, but are at pains to arrange it. I have no doubt that the advance of Natural Science is in the charge of a certain group of "Masters." Even the spiritually and morally as well as the physically destructive phenomena of our age must be parts of some vast all-comprehensive plan. Putting two and two together, and making 718, it looks as if the Masters acquiesced in and helped to fulfill, the formula of the catastrophic succession of the Aeons. An analogy. We have the secret of the Elixir of Life, and could carry on in the same body indefinitely; yet at least some masters prefer to reincarnate in the regular way, only taking care to waste no time in Amennti, but to get back to the Old Bench and pick up the New Tools with the minimum of delay. By having attained the Freedom of "Elysian, windless, fortunate abodes Beyond Heaven's constellated wilderness" "we are blessed; and bless" by refusing to linger therein, but shouldering once more "Atlantean the load of the too vast orb of" the Karma of Mankind. This hypothesis does at least make intelligible Their action in riding for a fall instead of preventing it. It may also be that They feel that human progress has reached its asymptote so far as the old Formula can take it. In fact, unless we take some such view, there does not seem to be much point in taking an action so fundamentally revolutionary (on the surface) as the proclamation of a New Word. But then (you will object, if an objection it be) people like Lenin, Hitler, Mussolini, the Mikado, et hoc genus omne, are loyal emissaries of the Masters, or the gods! Well, why not? An analogy, once more. In the Christian legend we find God (omnipotent, omniscient, omnipresent) employing Judas, Pilate and Herod, no less than Jesus, as actors in the Drama which replaced Isis by Osiris in the Great Formula. Perfectly true; but this fact does not in any way exculpate the criminals. It is no excuse for the Commandants of Belsen and Buchenwald that they were acting under orders. The Drama is not mere play-acting, in which the most virtuous man may play the vilest of parts. Your further objection, doubtless, will be that this theory makes the 26 Masters responsible for the agony of the planet. I refer you to The Book of the Heart Girt with a Serpent, Cp I, v. 33-4-0. 33. Let us take our delight in the multitude of men! Let us shape unto ourselves a boat of Mother-of-Pearl from them, that we may ride upon the river of Amrit! 34. Thou seest yon petal of Amaranth, blown by the wind from the low sweet brows of Hathor? 35. (The magister saw it and rejoiced in the beauty of it) Listen! 36. (From a certain world came an infinite wail) That falling petal seemed to the little ones a wave to engulph their continent. 37. So they will reproach thy servant, saying: Who hath set thee to save us? 38. He will be sore distressed. 39. All they will understand not that thou and I are fashioning a boat of Mother-of-Pearl. We will sail down the river of Amrit even to the yew groves of Yama, where we may rejoice exceedingly. 40. The joy of men shall be our silver gleam, their woe our blue gleam --- all in the Mother-of-pearl. And again, Cp. I, v. 50-52 and v. 56-62. 50. Adonai spake yet again with V.V.V.V.V. and said: The earth is ripe for vintage; let us eat of her grapes, and be drunken thereon. 51. And V.V.V.V.V. answered and said: O my Lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. And He answered him: Not as thou canst see. It is certain that every letter of this cipher hath some value; but who shall determine the value? For it varieth ever, according to the subtlety of him that made it. . . . . . . . . 56. And Adonai said: The strong brown reaper swept his swathe and rejoiced. The wise man counted his muscles and pondered, and understood not, and was sad. Reap thou and rejoice! 57. Then was the adept glad, and lifted his arm. Lo! an earth- quake, and plague, and terror on the earth! A casting down of them that sate in high places; a famine upon the multitude! 58. And the grape fell ripe and rich into his mouth. 59. Stained is the purple of thy mouth, O brilliant one with the white glory of he lips of Adonai. 27 60. The foam of the grape is like the storm upon the sea; the ships tremble and shudder; the shipmaster is afraid. 61. That is thy drunkenness, O holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. O Lord God! Let the haven be cast down by the fury of the storm! Let the foam of the grape tincture my soul with thy light! . . . . . . . . Yes, I dare say. But is there not here a sort of moral oxymoron? Are not the Masters pursuing two diametrically opposed policies at the same time? Genius --- or Initiation, which implies the liberation and development of the genius latent in us all (is not one of names of the "Holy Guardian Angel" the Genius?) --- is practically the monopoly of the "crazy adventurer," as the official mind will most certainly rate him. Then why do not the Masters oppose all forms of organization tooth-and-nail? It depends, surely, on the stage which a society has reached on its fall to the servile state. Civilization of course, implies organization up to a certain point. The freedom of any function is built upon system; and so long as Law and Order make it easier for a man to do his True Will, they are admirable. It is when system is adored for its own sake, or as a means of endowing mediocrities with power as such, that the "critical temperature" is attained. It so happens that I write this on the eve of a General Election in England; and it seems to me that whichever wins, England loses: The Socialists openly proclaim that they mean to run the country on the lines of a convict prison; but the Tories, for all their fine talk, would be helpless against the Banks and the Trusts to whom they must look for support. Still, perhaps with a little help from Hashish, one can imagine a Mer- chant Prince or a Banker being intelligent, or even, in a weak moment, human; and this is not the case with officials. The standard, moreover, of education and Good Manners, low as it is, is less low in Tory circles. As I think that totalitarian methods are already on the way to extinguish the last spark of manly independence --- that is, in self-styled civilized countries --- it seems to me that we all should regard with shrewd suspi- cion any plans for "perfecting" social conditions. The extreme horror is the formula of the gregarious type of insect. Inherent in the premises is the impossibility of advance. One may sum the policy of the A.'. A.'. as follows: 1. To assist the initiation of the individual. 2. To maintain a form of social order in which the adventure of initiation is easy --- to undertake! 3. To work out the Magical Formula of the New Aeon. 28 "Ye-e-ss, I s-e-e." I doubt it. But what you are asking is how to decide upon your personal programme. The intelligent visitor from who knows what planet was puzzled. He chanced to have landed in England --- to find a General Election in full blast. (The operative word is "blast".) They must be absolute imbeciles, was his first reaction, to risk upsetting the policy of Government with a first-class war on. (There would have been no need of such nonsense --- I interrupted --- if Parliament was elected by my simple plan. I'll give you the main idea; I don't insist on the figures. When a candidate is returned by 50 per- cent over his runner-up, he sits for five years. If forty percent, four years; and so on. An alternative --- to "stagger" the assembly, as (I think) is done in the Senate of the United States.) How are you going to vote? Rather like the question of the dentist8. The teeth can be tinkered: of course, sooner or later they have to go. Is it worth the trouble and expense? The Socialists would have them all out right away, and replaced by a set of "dentures," which (obviously) are perfect. Arrange them, change them, choose your own pattern; no trouble, no pain: all one's dream come true! But hardly biological. You may argue that convicts are examples of living individuals whose safety, shelter, nourishment and the rest are organized with the utmost care; but accidents will happen in the best-regulated "brown stone jugs." The one ideally automatic case is the foetus. You will agree that here is lack of initiative; in fact, its "True Will" is to escape, albeit into a harsh and hostile universe, fraught with unknown and incalculable dangers. As the Ritual says: "Prepare to enter the Immeasurable Region!" I think your decision should depend on how far caries has travelled on its road of destruction. I do not think that the Masters need be unanimous. A practical plan might be for them to concentrate on one particular group, or one part of the world, and to keep this in as good shape as possible until the time has come for Nature to grow a new set. They will be grown on a new Formula, to meet the new needs, just as when our "permanent" (Alas, not much!) set replace our milk-teeth. You ask me if I think this change can be made without bloodshed. No. The obscure autocrats of Diplomacy and Big Business are infinitely stupid and short-sighted; they cannot see an inch beyond their too 8^ WEH NOTE: Crowley suffered from bad teeth in his last years, finally having them extracted about six months before his death in 1947 e.v. It is speculated that secondary infection from the extraction may have contributed to his death from pneumonia in December of that year. 29 often stigmatically shapen probosces, except where the profit of the next financial year is concerned. They live in perpetual panic, and shy at their own shadows. The accordingly attack even the most innoc- uous windmills in suicidal charges. Yes: bella, horrida bella, Et flavem Tibrim spumantem sanguine cerno. So, whichever way you vote, you are asking for trouble, or would do, if the vote had any meaning. The result of any election, or for the matter of that any revolution, is an almost wholly insignificant compo- nent of those stupendous and inscrutable Magical Forces which determine the destinies of the planet. Love is the law, love under will. Yours fraternally, 666 CHAPTER LXXVI. THE GODS: HOW AND WHY THEY OVERLAP Cara Soror, Do what thou wilt shall be the whole of the Law. Your last letter. I am glad: it shows you have been putting in some genuine original work. Result! You make a very shrewd observation; you have noticed the curious fashion in which Gods seem to overlap. It is not the same (you point out) with Angels. In no other system do we find a parallel for the Living Creatures. Wheels, Wings, Fiery Serpents, with such quasi-human cohorts as the Beni Elohim who beget the children on women, to whom the Qabalah has introduced us. The Beni Elohim is actually an exception; there is the Incubus and some of the Fairy Folk, as well as certain Gods and demi-Gods, who act thus paternally. But you are right in the main. The Arabs, for example, have "seven heavens" and seven Orders of Angels, also Jinn; but the classes are by no means identical. This, even though certain Archangels, notably Gabriel, appear in both systems. But then Gabriel is a definite individual, a person --- and this fact is the key to your puzzle. For, as I have explained in a previous letter, Gods are people: macro- cosms, not mere collocations of the elements, planets and signs as are most of the angels, intelligences and spirits. It is interesting to note that Gabriel in particular seems to be more than one of these; he enjoys the divine privilege of being himself. Between you and me and the pylon, I suspect that Gabriel who gave the Q'uran to Mohammed was in reality a "Master" or messenger of some such person, more or less as Aiwass describes himself as "...the minister of Hoor-paar- kraat." (AL I, 7) His name implies some such function; for G.B.R. is Mercury between the Two Greater Lights, Sol and Luna. This seems to mean that he is something more than a lunar or terrestrial arch- angel; as he would appear to be from 777. (There now! That was my private fiend again --- the Demon of Digression. Back to our Gods!) 30 777 itself, to say nothing of The Golden Bough and the Good Lord knows how many other similar monuments of lexicography (for really they are little more), is our text-book. We are bound to note at once that the Gods sympathise, run into one another, coalesce much more closely than any other of the Orders of Being. There is not really much in common between a jackal and a beetle, or between a wolf and an owl, although they are grouped under Pisces or Aries respectively. But Adonis, Attis, Osiris, Melcarth, Mithras, Marsyas --- --- --- a whole string of them comes tripping off the tongue. They all have histories; their birth, their life, their death, their subsequent career; all goes naturally with them exactly as if they were (say) a set of warriors, painters, anything superbly human. We feel instinc- tively that we know them, or at least know of them in the same sense that we know of our fellow men and women; and that is a sense which never so much as occurs to us when we discuss Archangels. The great exception is the Holy Guardian Angel; and this as I have shewn in another letter is for exactly the same reason; He is a Person, a macrocosmic Individual. (We do not know about his birth and so on; but that is because he is, so to speak, a private God; he only appears to the world at all through some reference to him by his client; for instance, the genius or Augoeides of Socrates). Let us see how this works in practice. Consider Zeus, Jupiter, Amon- Ra, Indra, etc., we can think of them as the same identical people known and described by Greeks, Romans, Egyptians and Hindus; they differ as Mont Cervin differs from Monte Silvio and the Matterhorn. (They are bound to appear different, because the mountain does not look the same from Zermatt as it does from Domodossola, or even as seen by a French-Swiss and a German-Swiss.) In the same way read the Life of Napoleon written by one of his marshals, by Michelet (a rabid Republi- can), by Lord Rosebery, by a patriotic Russian, and by a German poet and philosopher: one can hardly believe that the subject of any two of these biographies is the same man. But upon certain points the identity is bound to transpire; even when we read of his crushing and classic defeat at Waterloo by the Belgians, the man is detected. Transferring the analogy to the Gods, it is then open to us to suppose that Tahuti, Thoth, Hermes, Mercury, Loki, Hanuman and the rest are identical, and that the diversity of the name and the series of exploits is due merely to the accidents of time and space. But it is at least equally plausible to suggest that these Gods are different individuals, although of the identical Order of Being, characteristics and function. Very much as if one took Drake, Frobisher, Raleigh, Hood, Blake, Rodney and Nelson, as seen through the mists of history, tradition, legend and plain mythopoeia. Add a few names not English, and our position is closely parallel. Personally, I incline to the latter hypothesis; but it would be hard to say why, unless that it is because I feel that to identify them completely would be to re- duce their stature to that of personifications of various cosmic energies. History lends its weight to my view. When the philosophic schools, unable to refute the charge of absurdity leveled at the orthodox devotee who believed that Mars actually begot Romulus and Remus on a Vestal Virgin, explained that Mars was no more than the martial instinct, and the Virgin a type of Purity, their faith declined, and with it Roman Virtue. "Educate" Colonel Blimp's children and we have the "intelligentsia" of Bloomsbury. I am very sorry about all this; but life must always be brutal and stupid so long as it depends upon 31 animals and vegetables for nourishment. How restore faith in the Gods? There is only one way; we must get to know them personally. And that, of course, is one of the principal tasks of the Magician. One further remark. I have suggested that all these "identical" gods are in reality distinct persons, but belonging to the same families. Can we follow up this line of thought? Yes: but I will defer it to a subsequent letter. Love is the law, love under will. Yours fraternally, 666 CHAPTER LXXXVII WORK WORTH WHILE: WHY? Cara Soror, Do what thou wilt shall be the whole of the Law. Your remarks on my 0 = 2 letter are very apt and inspiriting --- that is if I have rightly understood what you want to say. (Really, you know, they are a bit muddled --- or I am!) May I frame your question, if it is a question, in my own terms? Yes? Right. You say that I have advanced an invulnerable theory of the Universe in philosophical and mathematical language, and you suppose (under- lined three times with two question marks) that one could, with a great effort, deduce therefrom perfectly good reasons for an unswerving contemplation of one's umbilicus, or the performance of strange dances and the vibration of mysterious names. But what are you to say (you enquire) to the ordinary Bloke-on-the-Boulevard, to the man of the world who has acquired a shrewd knowledge of Nature, but finds no rational guide to the conduct of life. He observes many unsatisfactory elements in the way things go, and for his own sake would like to "remould them nearer to the heart's desire," to refurbish the clich‚ of Fitzgerald about "this sorry scheme of things." He is not in the least interested in the learned exposition of 0 = 2. But he is aware that the A.'. A.'. professes a sound solution of the problem of conduct and would like to know if its programme can be justified in terms of Common Sense. As luck would have it, only a few weeks ago I was asked to address a group of just such people --- and they gave me three-quarters of an hour's notice. It was really more like ten minutes, as the rest of the time was bespoke by letter-writing and posting which could in no wise be postponed. So I had to devise an adequate gambit, one which ruthlessly excluded any touch of subtlety, or any assumption of previous knowledge of the subject on the part of the audience. It came off. For the first time in history, the laymen elicited intel- ligent and relevant questions. There were only three half-wits in the 32 five score or so persons present, and these (naturally!) were just those people who claimed to have studied the subject. What follows is a rough outline of my argument. I began by pointing out that Nature exercises many forms of Energy, which are not directly observable by the senses. In fact, the History of Science for the last hundred and fifty years or so has consisted principally of the discovery of such types, with their analysis, measure- ment and manipulation. There is every reason to suppose that many such remain to be discovered. But what has in no case been observed is any trace of will or of intelligence, except through some apparatus involving a nervous and cerebral system. At this point I want especially to call your attention to certain species of animals (bees and termites are obvious cases) where a collective consciousness seems to exist, since the community acts as a whole in evidently purposeful ways, yet the units of that community are not even complete in themselves. (Isn't there some series of worms, each sub-type able only to subsist on the excrement of its preserver in the series?) Then there are the phenomena of mob psychology, where a crowd gleefully combine to perform acts which would horrify any single individual. And there is the exceeding strange and interesting psychology of the "par- touse" --- this is a little more, in my judgment, than a spinthria. In all such cases the operative consciousness does not reside in any single person, as one might argue that it did when an orator "carries away" his audience. But these remarks have rather shunted one into a siding away from the main line of argument. My most important point is to insist that even with the most familiar forms of energy, man has done no creative work so ever. He has discovered, examined, measured (rather clumsily) and used, but in no case has he understood, still less explained, the causes of phenomena. Sometimes he cannot even reconcile different "laws of Nature." So we find J.W.N. Sullivan exclaiming "The scientific adventure may yet have to be abandoned," and to me personally he confessed "It may yet turn out that the mathe- matical approach to Reality may have to be supplanted by the Magical." Now in Nature it leaps at one that Will and Intelligence are behind phenomena. My old friend and colleague Professor Buckmaster, who wrote a book on "Blood" which, he admitted, could not possibly be understood by more than six people, told me that the ingenuity of the structure of the human kidney "almost frightened" him. Yet in all Nature there is no trace whatever of any purpose such as human mentality can grasp. Again, apparent purpose often appears to be baffled. Take one example. Evolution, working through thousands of years to estab- lish a most subtle scheme of cross-fertilization, found, just as it was perfect, conditions so altered that it was completely useless. The "law of cause and effect" itself took a death-blow when Hesinger showed that the old formula "If A then B" was invalid, and must be altered to "If A, then B or C or D or E or . . . " But at least we know enough phenomena to make it certain that Will and 33 Intelligence do exist somehow apart from any nervous and cerebral system of which we are aware, and that these must be of a type which transcends our human consciousness as that does that of a limpet or a lichen. It follows that somehow, somewhere, there must be "gods" or "Masters" --- whatever name you like. And that, I suppose, is what you may call the premise major of my syllogism. The minor, I confess, is not so apodeictic. No one, I suppose, is going to point proudly to the present state of human affairs, as evi- dence that we are all becoming wiser and nobler every minute, as people did seventy years ago. (I was brought up in the faith that Queen Victoria would never die, and that Consols would never go below par. In face, one may suspect that the majority of well-instructed men expect nothing but that History will repeat itself, and our civiliza- tion go the way of all the others whose ruins we dig up in every quarter of the earth. (Our own destruction may be more compete than theirs; for most of the monuments to our intelligence, sobriety and industry are made of steel, and would vanish in a very few years after the smash.) Well, if we have to wait for the calamity, and for evolution to begin all over again in a number of centuries --- with luck! --- one thing is at least quite certain: we can do nothing about it. Any form of activity must be as futile and as fatuous as any other; and the only sensible philosophy must be "Let us eat and drink for tomorrow we die." Is there a conceivable alternative? Well, consider the cause of the impending collapse. It is quite simple: Knowledge is loose, without control of Will and of Intelligence. (How clearly the Qabalah states and demonstrates this doctrine! But I musn't be naughty; let me stick to Common Sense!) Now, these qualities in us having failed to measure up to the situation of the world, one hope remains; to get into communication with those "gods" or "masters" whose existence was demonstrated in my Premise Major and learn from Them. But is this possible? Tradition and experience unite to assert that it is so; moreover, various forms of technique for accomplishing this are at our disposal. This is what is called The Great Work; and it is abundantly clear that no other aim is worth pursuit. So much for the argument; it will be agreed readily enough that to put it into practice we shall need an Alphabet, a Grammar and a Diction- ary. Follow the Axioms, the Postulates, the Theorems; finally, the Experiments. And that is what all these letters are about. Love is the law, love under will. 34 Yours fraternally, 666 CHAPTER LXXVIII. SORE SPOTS Cara Soror, Do what thou wilt shall be the whole of the Law. Three in one and one in three --- it's the Athanasian Creed in the Black Mass --- eh! What's that you say? Oh, quite right, quite, quite right of you to remind me. "Definition first!" A "sore spot" is one which reacts abnormally and violently, however gently you touch it; more, all the other bits of you give a painful jerk, however disconnected they may seem. Still more, the entire System undergoes a spasm of apprehension; and the total result is that the mental as well as the physical system is quite unable to grasp the situation with any accuracy, and the whole man is temporarily engulphed in what is naturally not far from a condition of insanity. (Now, Athanasius! It's all right; the lady has gone away to think it over.) In --- shall I say "Anglo-Saxondom," or "Teutonic breeds," or "bourgeoisie, so as to include some of the French whom when they are good are very good indeed, but when they are bad, they are horrid? --- the presiding God/Gods of this Trinity is/are: 1. Sex, 2. Religion, 3. "Drugs;" and the greatest of these is Sex, actually the main root of which the other two are tough and twisted stems, each with its peculiar species of poisonous flowers, sometimes superficially so attractive that their nastiness passes for Beauty. I shall leave it to the psychoanalysts to demonstrate the reduction to Sex, merely remarking that though I agree with their analysis as far as it goes, I do not allow it to stop where they do. For us, Sex is the first unconscious manifestation of Chiah, the Creative Energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forth-showing is on the "Magical" plane, because it actually produces phenomena which partake of all these. It is the True Will on the creative plane: "By Wisdom formed He the worlds." So soon as its thaumaturgy is accomplished, it is, through Binah, understood as the Logos. Thus in Sex we find every one of the primary Correspondences of Chokmah. Being thus inef- fable and sacrosanct, it is (plainly enough) peculiarly liable to profanation. Being profaned, it is naturally more unspeakably nasty than any other of the "Mysteries." You will find a good deal on this subject implied in Artemis Iota, attached to another of my letters to you. Before tackling "Sore Spots" seriously, there is after all, one point which should be made clear as to this Trinitarian simplification. One of the most interesting and fruitful periods of my life was when 35 I was involved in research as to the meaning of Sankhara: "tendencies" may be, indeed is, a good enough translation, but it leaves one very much as deeply in the dark as before. You remember --- I hope! --- that Sankhara lies between Vinnanam, Pure Consciousness, and Sanna, Percep- tion. For instance, an electric fan in motion: a house-fly "tends" to see the vanes as we do when they are still, we "tend" to see a diaphanous blur. Then, in delirium tremens, why do we tend to see pink rats rather than begonias or gazelles? We tend to see the myriad flashing colours of the humming bird; the bird itself does not; it has no apparatus of colour-sense; to him all appears a neutral tint, varying only in degrees of brightness. Such were some of the fundamental facts that directed the course of my research, whose results you may read in "The Psychology of Hashish", by Oliver Haddo in The Equinox, Vol. I, No. 2. The general basis of this Essay is Sankhara; it shows how very striking are the analogies between, (1) the results obtained by Mystics --- this includes the Ecstasy of Sexual Feeling, as you may read in pretty nearly all of them, from St. Augustine to St. Teresa and the Nun Gertrude. The stages recounted by the Buddha in his psychological analyses correspond with almost incredible accuracy. (2) The phenomena observed by those who use opium, hashish, and some other "drugs" (3) The phenomena of various forms of insanity. The facts of this research are infuriating to the religious mystic; and the fact of its main conclusion is liable to drive him into so delirious a frenzy of rage as to make one reach for one's notebook --- one more typical extreme case! Now of course very few religious persons know that they are mystics --- already it annoys them to suggest it! --- but, whether the lady doth protest too much, or too little, the fact is that they are. There is no true rational meaning in religion. consider the Athanasian Creed itself! Observe that the rationalist dare not yield a millionth of a millimetre. "First cut the Liquefaction, what comes next But Fichte's clever cut at God himself? . . . The first step, I am master not to take:" says Bishop Blougram, and is pinned to the cork labelled "St. Januarius"! This dilemma, consciously or subconsciously, is well rooted in the minds of everybody who takes Life, in any one of its forms, seriously. He feels the touch of the rapier, however shrewdly or cautiously wielded. The salute itself is more than enough; he feels already the thrust to his vitals. I remember sailing happily in to breakfast at Camberwell Vicarage, and saying cheerfully, in absolute good faith: "A fine morning, Mr. Kelly!" I was astounded at the reply. The dear old gentleman --- and he really was one of the best! --- half choked, then gobbled at me like a turkey! "You're a very insolent young man!" Poor, tiny Aleister! How was I to know that his son had driven it well home that the hallmark of 36 English stupidity was that the only safe topic of conversation was the weather. And so my greeting was instantly construed as a deliberate insult! A typical example of the irrationality of the reactions of a sufferer! Now, from this schoolboy level, let us rise and put the case a little more strongly. Let us quit the shallows of social backchat for the gloomy and horrific abysses of a murder trial! To every man and woman that has not seen Sex as it is, faced it, mastered it --- you will find elsewhere in these letters sufficient on this matter --- it is his secret guilt. Imagine, then, how at any reference however remote, the "sinner" quails, his inmost mystery laid bare, his evil conscience holding up a tarnished mirror to his deformed and hideous face! Often enough, he does not mind gross jests which admit complicity on the part of the other; but any allusion to the Truth, and his soul shrieks: I am found out! Then apoplectic Fear puts on the mask of Indignation and Disgust. As for a serious discussion of anything concerned therewith, why, every word is a new rasping tear. The mind takes refuge in irrational and irrelevant outbursts of feigned rage and horror. In the case of religion, the consciousness of guilt extended to cover everything from "playin' chuch-farden on the bless‚d tombstones" to "the blasphemy against the Holy Ghost." Against this vague and mon- strous bogey, religion is the only safeguard, and therefore to suggest the unsoundness of the guarantee is to strike at the roots of all security. It is like hinting to some besotted and uxorious oldster, that his young wife may be unfaithful. It is the poison that Iago dripped so skillfully into the long hairy ear of the dull Moor. So he reacts irrationally --- every bush conceals a bear --- nay, more likely a Boojum, or a Bunyip, or some other creature of fear-spurred Imagination! "Monstrum informe, ingens, horrendum." Note well the "informe." And because the guarantee is unsound (and must be, or where would be the point of "Faith"?) reassurance is in the nature of things impossible. Like the demented rider in The Erl-King, the chase goes ever wilder and wilder, until he plunges at the end into the bottomless bog of madness and destruction. I wonder how many lunatics there are in the "bughouse" to-day --- in the times of"evangelical revival" the number was fantastic --- who got there through fear that they had somehow committed the aforesaid "blasphemy against the Holy Ghost." The unknown again. The Bible does not tell us that it is; only that it is unpardonable. Nor Grace, nor Faith, nor predestination avail in the least; for all you know, you may have committed it. Reassurance is impossible; no ceinture de chastet‚ avails to avert this danger. Again with drugs, it is the unknown which is the horrific factor. Most people get their information on the subject from the yellowest of yellow newspapers, magazines and novels. So darkly deep is their ignorance that that do not know what the word means --- like us so often, yes? Wide sections of the U.S.A. are scared of tea and coffee. They blench when you point out that bicarbonate of soda is a drug just as much as cocaine; at the same time they literally shovel in the really danger- 37 ous Aspirin, to say nothing of the thousand Patent Medicines blared at them from every radio --- as if the Press were not enough to poison the whole population! Blank-eyed, they gasp when they learn that of all classes, the first place among "drug addicts" is that of the doctor. But the crisis in which fear becomes phobia is the unreasoning aversion, the shuddering of panic, above all, the passionate refusal to learn anything about "drugs," to analyse the conditions, still less to face them; and the spasmodic invention of imaginary terrors, as if the real dangers were not enough to serve as a warning. Now why? Surely because in the sub-conscious lies an instinct that in these obscure medicines indeed lies the key of some forbidden sanc- tuary. There is a fascination as irrational and therefore as strong, as the fear. Here is the point at which they link up with sex and religion. Oh, how well nigh almighty is the urgency to him who reads those few great writers who understood the subject from experience: de Quincey, Ludlow, Poe and Baudelaire: into whom burn the pointed parallels between their adventures and those of all the mystics, East and West! The worst of this correspondence-form is that you are always asking simple elementary questions which require half a dozen treatises to answer: so, take this, with my blessing! Love is the law, love under will. Yours fraternally, 666 P.S. One further reflection. With all these "sore spots" is closely linked the idea of cruelty. I need not touch upon the relation of cruelty to sex; the theme has been worn threadbare. But in religion, note the Bottomless Pit and the Eternal Flame; in Buddhism, the eighteen hot and eighteen cold Hells, with many another beneath. Hindu eschatol- ogy has countless Hells; even pedestrian, precise Islam, and the calculating Qabalists, each hoast of Seven. Again with drugs as with insanity, we are confronted constantly with nameless terrors; the idea of formlessness, of infinity pervades them alike. Consider the man who takes every chance gesture of a stranger in the street as a secret sign passed from one of his persecutors to another; consider those who refuse food because of the mysterious conspiracy to poison them. All sanity, which is all Science, is founded upon Limit. We must be able to cut off, to define, to measure. Naturally, then, their oppo- sites, Insanity and Religion, have for their prime characteristic, the Indefinable, Incomprehensible, Immeasurable. The healing virtue of these words is this: examine the sore spot, analyse it, probe it; then disinfection and the Vis Medicatrix Naturae, complete the cure. I had just finished this when in comes your very pertinent "Supplemen- tary" Postcard. "Doesn't hypocrisy fit in here, somehow?" Indeed it does, my child! Corresponding to, and the poison bacillus of, that centre of infection, 38 is a Trinity of pure Evil, the total abnegation of Thelema. Well known to the psycho-analyst: the name thereof Shame --- Guilt --- Fear. The Anglo-Saxon or bourgeois mentality is soaked therein; and his remedy so far from our exploratory-disinfection method, is to hide the gan- grened mass with dirty poultices. He has always a text of Scripture or some other authority to paint his foulest acts in glowing colours; and if he wants a glass of beer, he hates the stuff, but "doctor's orders, my boy, doctor's orders." There is really nothing new to be said about hypocrisy; it has been analysed, exposed, lashed by every great Artist; quite without effect. It gets worse as the socialistic idea thrives, as the individual leans ever harder on the moral support of the herd.9 "My friend Freddy Lyon . . . told me a story . . . of the Volga Famine. Some A.R.A. 'higher-ups' from New York were making a tour of inspection . . . Among them was a worthy but sentimental citizen who gushed about the unhappy Russians and the poor little starving children and what a privilege it was for Mr. Lyon to be doing this noble work for humanity and so on and so forth until Lyon said he was ready to choke him . . . After lunch the visitors suggested they would like to visit the ceme- tary. It was, said Freddy, a horrid sight, nude, dead bodies piled up ten high like faggots, because the population was so destitute that every stitch of clothing was needed for the living. The visitors were sickened by what they saw, and even the gushing one was silent as they walked back to the cemetery gate. Suddenly he caught Freddy by the arm. 'Look there!' he said, 'Is not that something to restore our faith in the goodness of God in the midst of all these horrors?' He pointed to a big woolly dog lying asleep on a grave with his head between his paws, and continued impressively. 'Faithful unto death and beyond. I have often heard of a dog refusing to be comforted when his master died, lying desolate on his grave, but I never thought to see such a thing my- self.' That was too much for Freddy Lyon. 'Yes,' he said cruelly, 'but look at the dog's paws and muzzle' --- they were stiff with clotted blood --- 'he's not mourning his master, he's sleeping off a meal.' 'At which point,' Lyon concluded his story with gusto, 'that talkative guy did the opposite of sleeping off his lunch in a very thorough manner, and there wasn't another peep out of him until we put him on the train.'" P.S. Here is a very different set of reactions. I do not quite know why I am putting it in; is it some sub-conscious attraction of my own? Anyhow, here it is; call it LA POULE AUX RATS Time: a fine Sunday evening in June, just one and twenty years ago. Place: Paris, just off the Place des Tertres, overlooking the city. A large and lovely studio, panelled in oak. Strange: it was completely bare, and so far as one could see, it had no door. The skylights, mind- ful, were carefully screened with broidered stuff. A gallery, some ten feet from the floor, ran round one corner. Here was a buffet loaded with priceless wines and liquors of all sorts --- except the "soft" --- and excellent variety of all cold "snack" refreshments. One gained it by a staircase from the lower floor. 9* Here is a most pertinent story from I Write as I Please by my old friend, Walter Duranty. It shows how the sentimental point of view blinds its addicts to the most obvious facts. 39 By the buffet, the old butler: oh, for a painter to portray his Weari- ness of Evil Wisdom! Our host led us to the gallery; "we ate and drank and saw" not God also, but the lady responsible for the heavy tread upon the stairs. A woman of the Halles Centrales, in her early forties; coarse, brutal, ugly, robust, square-set, curiously radiant with some magnetic form of energy. I cannot describe her clothes --- for lack of material. She greeted us all round with a sort of surly good humour. The butler took a pot of very far-gone Roquefort cheese, and smeared her all over. She drank to us, and clumped away downstairs. She came out into the studio from under the gallery, braced herself and shook her mop of hair as if about to wrestle, waved to us and waited. A minute later a small trap at the far end of the studio was smartly pulled up; in rushed a hundred starving rats. There was a moment's hesitation; but the smell of the cheese was too much, and they rushed her. She caught one in both hands, bit through its spine, and flung it aside. Softly repeating to myself passages from The Revenge by the late Alfred Lord Tennyson, of which the scene most powerfully reminded me. "Rat after rat, for half an hour, flung back as fast as it came." Their courage wilted; the hunted became the huntress; I thought of Artemis as I sang softly to myself, "When the hounds of spring are on winter's traces." But she pursued; snapped the last spine, and flung it into the gallery with a yell of triumph. It was not so easy a victory as I have perhaps described it, once she slipped in the slime and came down with a thud; and at the end blood spurted from innumerable bites. The whole scene was too much for most of the men; they literally howled liked famished wolves, and shook the balustrade until it creaked and groaned. Presently one slipped over, let himself lightly to the floor and charged. Others followed. All had their heart's desire. I was reminded of Swinburn's Laus Veneris, "I let mine eyes have all their will of thee I seal myself upon thee with my might." As for the women, the ferocious glitter of their eyes was almost terri- fying. One of them, true, would have joined the happy warriors below; but the butler roughly pulled her back, saying in a shocked voice, "Madame est normale." (I enjoyed that!) Others consoled themselves by capturing those males who were too timid to risk the jump. I swallowed a last glass of champagne, and then "je filai a l'Anglais." Summary: a pleasant time was had by all. _______________ Note for political economists: the woman took 10,000 francs (at about 125 to the œ); she took three weeks in hospital and three weeks' holi- day between the shows. She was, or had been, the mistress of a Minister 40 with "peuple" ideas, though he was an aristocrat of very old vintage; and he helped her to have her daughters brought up in one of the most exclusive convents in France. CHAPTER LXXIX PROGRESS Cara Soror, Do what thou wilt shall be the whole of the Law. You will certainly have to have an india-rubber medal for persistence: this is the nth time that you have tried to catch me contradicting myself. Well, so I do, and must, every time I make any statement whatever, as has been shown several times in this chatty little interchange of views. But that is not what you mean. You say --- permit me to condense your more than somewhat tautological, pleonastic, prolix, diffuse and incoherent elucubrations! --- that the whole idea of the Great Order is based on faith in Progress. The doc- trine of successive aeons is nothing else. The system of training is nothing else. Nothing, in fact, is anything else. Maugr‚ this and in despite thereof (you continue, with a knavish gleam in your hither eye) I am everlastingly throwing down the whole jerry-built castle by my cynical reflections. (Some one --- Anthony Hope in a lucid moment, I thing --- says that cynicism is always a confession of failure --- "sour grapes.") Maybe, some of the time. But the explanation is very simple, and you ought to have been able to think it out for yourself. It is a question of the "Universe of Discourse," of Perspective. An engineer may swear himself ultra-marine in the map all the time at the daily mistakes and mishaps that go on all the time under his nose, yet at dinner tell his friends complacently that the bridge is going up better than he ever expected. Just so, my gibes are directed at incidents; but my heart's truth is fixed on the grand spiral. All the same, I am glad you wrote; it is a text for a little sermon that I have had in mind for a long while on the conditions of progress Number One is obviously Irregularity, Eccentricity, Disorder, the Revolu- tionary Spirit, Experiment. I have no patience whatever with Utopia-mongers. Biology simply shouts at us that the happy contented community, everyone with his own (often highly specialized) job, nobody in need, nobody in danger, is necessarily stagnant. Termites and other ants, bees, beavers; these and many another have produced perfect systems. What is the first characteristic? Stupidity. "Where there is no vision, the people shall perish." What is the Fighter Termite to do, after he has been blocked out of his home? None of these communities possess any resource at all against any unfore- seen unfavourable change of circumstance. (We look rather like that just now at the end of 1944 e.v.) Nor does anyone of them show any achievement; having got to the end of their biological tether, they stay out, without an aim, an idea, an effort. The leech, an insufferable pest in its 41 belt --- it has killed off tiger, rhinoceros, anything with a nostril! --- is the curse of our military station at Lebong --- or was when I was there. At Darjeeling, a few hundred feet higher, devil a one! They have no one to think: now how can we flourish up higher? Those old forlorn-hope Miss-Sahibs --- how wide are their nostrils! Then --- how? Consider for a moment our own Empire. How did that spread all over the planet? It was the imaginative logic, the audacity, the adroit adapta- bility, of the Adventurer that blasted the road. The sunny Socialist smiles his superior smile, and condescends to instruct us. That was an unfortunate, though perhaps sometimes neces- sary, stage in the perfection of Society. Something in that. But there are other kinds of Adventure. My imagina- tion can set no limit to the possibilities of Science, or of Art: our own Great Work is evidence of that. Last Sunday I looked through an interview with the least brain-bound of these ruminators --- poor old, dear old G. for gaga Bernard Shaw. The artist, said he, was a special case. he should have a nice easy job, three or four hours a day, and be free for the rest of it to devote himself to his Art. I wonder how much of his own work would have seen daylight if he had been tied to some silly robot soul-killing, nerve- crushing, mind-infuriating routine job for even one half-hour a day! When I am on a piece of work, I grudge the time for eating; and when it's done, I need the absolute relaxation of leisured luxury. Then what of the Work itself? If the Idea be truly new and important, God help it! The whole class of men affected jump on it with one accord, if haply they may crush it in the germ. Read a little of the History of Medicine! Any man who shows a sign of independent thought is watched, is thwarted. He persists and is threatened and bullied. He persists; every engine of oppression is set in motion against him. Then some- thing snaps; either they succeed in killing him (Ross, who defeated malaria, nearly starved to death) or they make him a baronet, or a peer, or make his death a Day of National Mourning, and bury him in the Pan- theon --- "auc grands hommes la patrie reconnaissante" --- like Pasteur after one of the most infamous campaigns of persecution in history. Then, of course, entertainment must be standardized. It costs money to produce; and who will produce anything which can only appeal to the very few --- to none at all, soon, if these swine have their way. So, if it is new, is original, is worth one's while, it must be ignored. Besides, being new and incomprehensible to the great Us, it may be dangerous, and must be suppressed. In all literature I know no pages so terrifying as those in Louis Marlow's Mr. Amberthwaite, which describe his dream. I wish I could quote it, with Sinai as the orchestra; never mind, read it again. And we are on the way --- far on the way --- to That! Now, obviously, the robot education, robot textbooks stuffed in by robot teachers, will have done wonders with the help of the bovine well-being to produce a race of robot boys. All independence, all imagination, all spirit of Adventure, will have 42 been ground down and rolled out smooth by this ghastly engine. But --- Nature is not so easily beaten; a few boys and girls will somehow escape, and either by instinct or by observation, have the sense to keep secret. Now whatever their own peculiar genius may select as their line, they will realise that nothing is possible in any way while the accursed system stands. Their first duty is Revolt. And presently some one will come along with the wit and the will and the weapon, and blow the whole most damnable bag of tricks sky-high. We had better busy ourselves about this while it is still possible to get back to freedom without universal bloodshed. "All right, Master, you win! Now give us your own idea of Utopia." An Utopia to end Utopias? Very good, so I will. Education, to begin with; well, you've had all that in another letter. The main thing to remember is that I want every individual taught as such, according to his own special qualities. Then, teach them both sides of every ques- tion: history, for example, as the play of economic forces, also, as due to the intervention of Divine Providence, or of "Sports" of genius: and so for the rest. Train them to doubt --- and to dare! Then, somehow, as large a number of the most promising rebels should be selected to lead a life of luxury and leisure. Let every country, by dint of honouring its old traditions, be as different as possible from every other. Restore the "Grant tour," or rather, the roving Englishman of the Nineteenth Century. Entrust them with the secrets of discipline, of authority, or power. Hardship and danger in full measure: and responsibility. A great deal of such material will be as disgustingly wasted as it has been in the past; and there will be much abuse of privilege. But this must be allowed and allowed for; no very great harm will result, as the weak and vicious will weed themselves out. The pure gold will repay us ten thousandfold. You ask examples? With us, the Elizabethan and the Victorian periods stand out. What is most wanted is opportunity and reward. Under Victoria there was some --- taste the late Samuel Smiles Esquire, D.D. (wasn't he?) --- but not enough, and Industrialism, the mother and nurse of Socialism, was destroying the soul of the people. In my not very maternal remarks on Mother-love, was included the sub- stance of the one wise saying of my pet American lunatic "You can't get past their biology." This is so true, and so disheartening, that it arouses me to combat. Must we for ever be bound to the inconvenient habit of sows and cabbages? I pick up the glove. Isn't it Aldous Huxley who says somewhere that some species or other can never develop higher powers because its brain is shut in by its carapace? I thought this too, long ago; and I went into interminable conferences with my old friend, Professor Buckmaster; I wanted to extend brain surgery to produce the phenomena of Yoga. Also, I wondered what would happened if we wedged apart the sections of the cranium at, or shortly after, birth, so as to prevent them closing and giving the brain a chance to grow. I suspect, by the way, that something of the sort is done in China and 43 Bruma; but the object is merely to produce megalocephalic idiots as a valuable addition to the financial resources of the family. I thought that modern physiology, with its great recent advances in knowledge of the specialized functions of the brain, might quite possibly succeed in producing genius. You would not surprise me if you told me that something of the sort is being tried in Russia, with its Communism modelled so closely on that of Ivan the Terrible at the moment, war or no war! Qui vivra verra. Anyhow, all that I really want you to get into your head "sunning over with little curls" is that Progress demands Anarchy tempered by Common Sense, and that the most formidable obstacle is this Biology. The experience of the Magician and the Yogi does suggest that there is room in the human brain as at present constituted for almost limitless expansion. At least our system of Training is more immediately practi- cal than digging up our Corpora Quadragenina and planting them in a Monkey's Medulla just to see what will come of it. So put down that bread-knife! Love is the law, love under will. Yours fraternally, 666 CHAPTER LXXX LIFE A GAMBLE Cara Soror, Do what thou wilt shall be the whole of the Law. In one or two --- no, I think more like three or four --- letters of yours to hand in the last couple of months, you have put forward various excuses for slackness, the necessities of your economic situation. You say you must have "regular work," and a "steady income" and all that sort of thing. My innocent child, that species of Magick is quite simple. Take the horns of a hare . . . That's enough for the present: I'll tell you what to do with them when you've got them. In Macbeth we read --- . . . . "Security Is mortals' chiefest enemy." but this is another kind of security; it is the Hubris which "tempts Providence," the insolence of thinking that nothing can go wrong. Anyhow, there's no such thing as safety. Life is a gamble. From the moment of incarnation a million accidents are possible. Miscarriage, still-birth, abortion; throughout life, until your heart beats for the last time, "you never can tell" - - - - - and then you start all over again with your next incarnation! (I wish I had a copy of a short story of mine called "Every Precaution." 44 The gallant young Uplift Expert, the one hundred per cent red-blooded, clean-living, heir of the Eternities, takes his young fianc‚e and female counterpart to the "Old Absinthe House" in New Orleans to show her the terrible results of Wrong-Doing. They are going to avoid all that; their child is going to be the Quintessence of Americanism. They marry and take a cottage by Lake Pasquaney. Presently, he being (so she said) away on a business trip, the tradesmen complained that she seemed to need very little pabulum. Somehow, people got suspicious, and sure enough, when they broke in, they found that she had pickled him! This story is founded on fact; damn it, why did the MS have to get lost?) Even suicide is not a "dead bird." I knew a creature once --- careless observers often mistook him of a man --- who tried three times, pistol, rope and poison. Something always went wrong. (Like the Babbacombe murderer, who went to the scaffold three times, and lived to a green old age!) Finally he did poison himself, by accident, when he had no intention whatever of doing anything of the sort. "Where's the Book of Lies? Ah, here we are. "It is chance, and chance only, that rules the Universe; therefore, and therefore only, life is good." Then, is it mere fatuity and folly to make plans? Was not the IXth Atu, the Hermit, also at one time called "Prudence?" Of course. Abstract philosophy rarely coincides with common-sense. We should plan as carefully as we can; but we should always allow a margin for every conceivable accident. Nor should we trust to luck, like England, when she goes to war. Bret Harte has an admirable story "The Outcasts of Poker Flat" in which the "bad man," the crooked gambler, gives his life for the safety of the rest of his party, and winds up all with the remark: "Life isn't in having the luck of the cards, but in playing a poor hand well." Yes, I daresay, all very fine; but what you wanted to know was about the propriety of taking risks in Magick. So off we go. Risks, we have agreed, are always unavoidable; but we can calculate them. The best and wisest man I ever knew, the late Oscar Eckenstein, was once offered a job which gave him a fifty percent chance of survi- val. He calmly sat down, worked out his "expectation of life," his "expectation of income," and the Lord alone knows what other factors. It came out that the pay offered was a thousand pounds or so less than he might expect normally, so he turned down the offer. Not a trace of sentiment of any kind! Now let us consider an "A.B. case." John Jeremiah Jenkins sees a short cut to his performance of the Great work. To seize this opportunity, he must give up a steady job with good prospects and as near safety as is possible in the nature of things, for a slim chance of a career in the most insecure of all the professions. He can do it; that is at the mercy of his Will; but he risks something very close to the utter wreck and ruin of his future. Only a miracle 45 can bring him through. Just so! But is he not neglecting one factor in his problem? Who put this romantically insane opportunity in his way? The Gods: it must be, since he is performing the Great Work. Very well then! It is up to Them to watch: "he shall give his angels charge over thee to keep thee in all thy ways: in their hands they shall bear thee up lest thou dash thy foot against a stone." What's more, he must leave it at that; he must not insult Them by constantly looking out for extra safeguards, or "hedging." (You remember the Major in The Suicide Club when Prince Florizel was picking seconds for a duel? "In all my life I never so much as hedged a bet.") You must give Them plenty of opportunity to show Their approval by steering you miraculously through one crisis after another. This course of conduct may seem to you a little like the "Act of Truth" but this is only superficially the case. The latter is usually an emergency measure, and either not particularly serious or as serious as anything can be. But what I have said above amounts really to a regular Rule of Life. Need I add that the prime and essential requisite in all this Work is that you so devote yourself to, and identify yourself with, the Gods, that there is never any doubt in your mind as to what They intend you to do? Love is the law, love under will. Yours fraternally. CHAPTER LXXXI METHOD OF TRAINING Cara Soror, Do what thou wilt shall be the whole of the Law. In your well-worn copy of the Bagh-i-muattar you have no doubt triply underlined that great verse: "Who hath the How is careless of the Why," which shows how cunning I was to induce you to put all your "why" questions first. But now let us get down to orichalc taques, as the Norman peasant might say. The first and absolutely essential task for the Aspirant is to write his Magical Record. You know some elementary Mechanics --- the Triangle of Forces, and all that. Well, if we have a body acted on by two equal forces, one pulling it East, the other south, it will tend to move in a south-Easterly direction. But if the "south" force is (say) twice as strong, it will move south of South-East. Now you, sitting in your study reading this letter, got there and were 46 compelled to do that, as the result of the impact upon you of countless quintillions of forces of every kind. I don't expect you to discover all these and calculate and report them; but I want you to set down all the main currents. For so you should be able to get some sort of answer to the question "Where do we go from here, boys?" I am not a guesser; and I cannot judge you, or advise you, or help you, unless and until I know the facts as thoroughly as you are able to allow me to do. The construction of this Record is, incidentally, the first step in the practice called Sammasati, and leads to the acquisition of the Magical Memory --- the memory of your previous incarnations. So there is another reason, terrifically cogent, for writing this Magical Record as clearly and as fully as you can. This best explanation of how to set about the task is given in Liber Thisharb. some of this sounds rather advanced and technical; but it ought to give you the general idea. You should begin with your parents and the family traditions; the circumstances of your birth and education; your social position; your financial situation; your physique, health, illnesses; your vita sexualis; your hobbies and amusements; what you are good at, what not; how you came to be interested in the Great Work; what (if you have been on false trails, Toshophists, Antroposophagists, sham Rosicrucians, etc.) has been "your previous condition of servitude;" how you found me, and decided to enlist my aid. That, by itself, helps you to understand yourself, and me to understand you. From that point the keeping of the Record is quite easy. All you have to do is to put down what practices you mean to begin, how you get on with them from day to day, and (at intervals) what I have to say about your progress. Remember always that we have no use for piety, for vague chatter, for guesswork; we are as strictly scientific as biologists or chemists. We ban emotion from the start; we demand perception; and (as you will see later on) even perception is not acceptable until we have made sure of its bases by a study of what we call the "tendencies." That is all about the Magical Record; the way is now clear to set forth our Method. This is two-fold. (1) Yoga, introversion, (2) Magick, extroversion. (These are rough but useful connotations.) The two seem, at first glance, to be opposed; but, when you have advanced a little in both, you find that the concentration learnt in Yoga is of immense use in attaining the mental powers necessary in magick; on the other hand, the discipline of Magick is of the greatest service in Yoga. Let me remark, by the way, that to my mind one of the greatest beauties, and most encouraging confirmations of the validity of our system, is the matchless harmony of its elements. Always, when we pursue any one path to its end, we find that it has become one with some other path which at the outset appeared utterly irreconcilable with it. 47 ("Write down that the tearing apart is the crushing together" comes from an actual experience. See Liber 418, The Vision and the Voice, which teems with similar passages, and is itself an outstanding example of the unity of the Yogic and the Magical methods.) To study Yoga, you have my Book 4 Part I and my Eight Lectures on Yoga. Then there is Vivekananda's Raja Yoga and several little-known Hindu writers; these latter are very practical and technical, but one really needs to be a Hindu to make much use of them. The former is very good indeed, if your remember to switch off when he slides into sloppiness, which luckily is not often. To study Magick" Book 4, Parts II, III (Magick in Theory and Practice) and IV (The Equinox of the Gods.) Add The Book of Thoth and the you are: --- "Being furnished with complete armour and armed, he is similar to the goddess." Of other writers, you have The Book of the Sacred Magic of Abramelin the Mage," and any of the works of Eliphaz L‚vi. But that's all. But --- I suppose you knew all this long ago. It may help if I try to expound the essence of these two Methods in very simple language, and very different language. By contrast and comparison, you should be able, without reading even one of all those books, to get a perfectly clear idea in perspective of "what's coming to you!" The process of analysing, developing and controlling the mind is the essence of all Yoga practices. Magick explores and learns to control those regions of Nature which lie beyond the objects of sense. Reaching the highest parts of these regions, called the divine, one proceeds by the exaltation (? = intoxi- cation? Yes, of a sublime sort) of the consciousness to identify oneself with those "celestial" Beings. In Yoga, various practices prevent the body and its functions from interrupting the mental process. Then, one inhibits that process itself: the stilling of "thoughts" allows one to become aware of men- tal functions beyond the intellectual; these functions have their own peculiar properties and powers. Each sheath, as one goes deeper, is discarded as "unreal;" finally one apprehends that nothing which is the only true and real form of existence. (But then it does not exist: in these regions of thought words always become nightmares of self- contradiction. This is as it should be.) In Magick, on the contrary, one passes through the veil of the exterior world (which, as in Yoga, but in another sense, becomes "unreal" by comparison as one passes beyond) one creates a subtle body (instrument is a better term) called the body of Light; this one develops and con- trols; it gains new powers as one progresses, usually by means of what is called "initiation:" finally, one carries on almost one's whole life in this Body of Light, and achieves in its own way the mastery of the Universe. The first step in Yoga is "Keep still." 48 The first step in Magick is "Travel beyond the world of the senses." There, that is the whole business in a nutshell, and expressed so that anyone, however ignorant of the subject, may grasp the essentials (I hope). Love is the law, love under will. Yours fraternally. CHAPTER LXXXII EPISTOLA PENULTIMA: THE TWO WAYS TO REALITY Cara Soror, Do what thou wilt shall be the whole of the Law. How very sensible of you, though I admit somewhat exacting! You write --- Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga. That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat compli- cated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter. In your main question the operative word is "valuable." Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is --- at least roughly --- it is millions to one that you will find yourself barking up the wrong tree. First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance --- "one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human. How then are we to explore, and finally to interpret this intelligence? It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view. Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick. We are bothered by some difficulty about one of the elements --- say Fire --- it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different 49 from anything of which you are normally aware. To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being. That, then, is a clearly intelligible method of procedure. We call it Magick. It is of course possible to strengthen the link between him and your- self so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat. There is however one other way, and one only, as far as I can see, of reaching this state. It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate. Still there is no extra charge for thinking on those lines if you so wish. I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis. I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordi- nary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga. It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel? In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel. In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logi- cally, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease. Love is the law, love under will. 50 CHAPTER LXXXIII EPISTOLA ULTIMA Cara Soror, Do what thou wilt shall be the whole of the Law. The suggestion in your last letter to me is a very sensible one. I do think that people in general would like to get some idea of my system of training as a whole, in a comprehensive form. In the past there has been far too much of referring them to one quite unprocurable document and then to another which probably has not even been written. No wonder that they go away sorrowful. So I am going to put in as the last of this series of Letters an account, as clear and as succinct as the gods enable me to do, of what they may expect to have to do to get good marks from Grandfather. Of course I shall not be able to avoid altogether reference to the various official documents, but I will make these as short and as few as I can. First of all then, my system can be divided into two parts. Apparently diametrically opposed, but at the end converging, the one helping the other until the final method of progress partakes equally of both ele- ments. For convenience I shall call the first method Magick, and the second method Yoga. The opposition between these is very plain for the direction of Magick is wholly outward, that of Yoga wholly inward. I will deal first then with Magick. How do I define this word? Magick is the science and art of causing change to occur in accordance with the will. (Obviously then all scientific methods can be included in this term.) I have to assume in all that follows that you have thoroughly under- stood the doctrine of 0 = 2. All Magical action may be classed as under the formula of progression from the "0" to the "2"; in other words it is complete extraversion. The aspiring Magician only analyses himself for the purpose of finding new worlds to conquer. His first objective is the astral plane; its discovery, the classification of its tenants, and their control. All his early practises therefore are devoted to exploring the worlds which surround (if you choose, or if your prefer --- are contained in) the object of sense. If there is a tree in your garden, you want to find out whether that tree is occupied by a nymph or a nat, and if so, what are they like? How do they act? How can you make them useful to your purpose? It is in fact the ordinary every-day scientific method of exploration. The only difference is that in the course of one's experiments one becomes aware of parts of the nature of the object to be examined which are subtler and perhaps more powerful, nearer to reality, than those which ordinary scientific examination discloses. You will notice, however, that the qualities above-mentioned are iden- tical. The chemical elements which go to form a tree are subtler, 51 more powerful and nearer to reality than the tree as it is presented to the senses. Finally, we reach the conception of molecules, atoms, electrons, protons, neutrons and so on, and nobody needs telling nowadays what unfathomable potencies lie hidden in the atom. When I say subtler, moreover, I mean it. The analysis of matter has resulted in the extraordinary discovery that the definition of matter as given by the physicist of to-day is very similar indeed to the definition of spirit as stated by the mystics of the middle ages. Henry Poincar‚ has well pointed out that the results of scientific experiment as we know them, are altogether in their way dependant on the existence of our own peculiar natures. If, for example, we had no sense to use in our exploration but that of hearing, we should have worked out a classification of trees entirely different from that which we now possess. We should have taught our students how to distinguish the sounds made by an oak and an elm respectively in a storm; the differences in the rustling of various kinds of grass, and so on. Similarly the results of our magical experiments are naturally and necessarily very distinct from those which we obtain by ordinary methods. to begin with we must build up an apparatus of examination, and this we do by discovering and developing qualities in our own sturc- ture which ware suitable for the purpose. The first step is the separation of (what we call, for convenience) the astral body from the physical body. As our experiments proceed, we find that our astral body itself can be divided into grosser and subtler com- ponents. In this way we become aware of the existence of what we call, for convenience, the Holy Guardian Angel, and the more we realise the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him. For one thing, we shall find that in the object of sense which we examine there are elements which resist our examination. We must raise ourselves to a plane in which we obtain complete control of such. It is found furthermore in the course of experiment that a great many of the apparent differences in our study conceal a hidden unity, and vice versa. Like every other science, both the subject and the object of the work increase as that work proceeds. Take a simple matter like Mathematics as our analogy. The schoolboy struggling with the Rule of Three is a very rudimentary image of the advanced mathematician working on the differential calculus. From the above it ought to be clear to you that I have said all that really needs to be said in explaining the whole of Magick as the science and art of extending, first in oneself, one's own faculties, secondly in external nature their hidden characteristics. Before closing the subject entirely I think it well to point out that there are quite a number of worlds on which a good deal of work remains to be done. In particular I cannot refrain from mentioning the work of Dr. Dee and Sir Edward Kelly. My own work on this subject has been so 52 elaborate and extensive that I shall never sufficiently regret that I never had an opportunity of completing it, but I should like to empha- size that the obtaining of a book like Liber 418 is in itself so outstanding an achievement that it should serve as an encouragement to all Magicians. In the case of many worlds, in particular that of Abra Melin, of the greater and lesser Keys of Solomon, of Pietro di Abano, of Cornelius Agrippa, while we have perfectly adequate information as to the methods we have very meagre examples of the results, especially so far as refers to the technical side of the work. I must conclude with a warning. So many of these branches of magick are so fascinating that any one of them is liable to take hold of the Magician by the short hair and upset his balance completely. It should never be forgotten for a single moment that the central and essential work of the Magicians is the attainment of the Knowledge and Conversa- tion of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invari- ably and inevitably relied upon to lead him to the further great step --- crossing of the abyss and the attainment of the grade of Master of the Temple. Anything apart from this course is a side issue and unless so regarded may lead to the complete ruin of the whole work of the Magician. II The second part of this letter, which appears to be expanding into a sort of essay, will be devoted to Yoga. You will have noticed that the grade of Master of the Temple is itself intimately associated with Yoga. It is when one reaches this plane that the apparently contradictory forms of the Great Work, Magick and Yoga, begin to converge, though even earlier in the course of the work it must have been noticed that achieve- ments in Yoga have been of great assistance to magical operations, and that many of the mental states necessary to the development of the Magician are identical with those attained in the course of the strictly technical Yogic operations. The literature necessary to the study of Magick is somewhat variegated; there are quite a number of classics on the subject and though it would be easy enough for me to draw up a list of not more than half-a dozen which I consider really essential, there may be as many as an hundred which in the more or less subsidiary forms are useful to the magician. With Yoga the case is very different indeed. The literature on the subject is so enormous and contains so vast a number of more or less secret documents which circulate from hand to hand, that I believe that the best advice I can give anyone is to cut one's cloth very sparingly if one is to make a fitting suit. I do not think I am going too far if I say that Part I of Book 4 and my Eight Lectures on Yoga form an absolutely sufficient guide to the useful practise of the subject; anything else is almost certain to operate as a distraction. Swami Vivekananda summarised Yoga under four headings, and I do not think that one can improve on that classification. His four are: Gnana, Raja, Bhakti and Hatha, and comprise all divisions that it is desirable to make. As soon as one begins to add such sections as Mantra Yoga, you 53 are adding to without enriching the classification, and once you begin where are you to stop? But I honestly believe that the excessive simplication given in Eight Lectures on Yoga is a practical advantage. Any given type of Yogas is the work of a lifetime and for that reason alone it is desirable to confine oneself from the beginning to an absolutely simple programme. What then is the difference between Yoga and Magick? Magick is extra- verson, the discovery of and subsequently the classification of and finally the control of new worlds on new planes. So far as it concerns the development of the mind its object and method are perfectly simple. What is wanted is exaltation. The aim is to identify oneself with the highest essence of whatever world is under consideration. With Yoga you might easily slip into saying that it was identical, with the exception that the new worlds are from the start recognised as already existing within the human cosmos, but nobody is asked to extend these worlds in any way; on the contrary the object is to analyse ever more minutely, and the control to which one approaches is not external but internal. At all times one is concentrated on the idea of simpli- cation. The recognition of any new idea or form of ideas, is invariably the signal for its rejection: "not that, not that." One might simplify this explanation by constructing some sort of apophthegm; Magick is the journey from 0 to 2, Yoga from 2 to 0. It is a very good rule for the Yogi to keep this mind constantly fixed on the fact that any idea soever is false. There is actually a Hindu proverb "That which can be thought is not true." consequently the existence of any idea in the mind is an immediate refutation of it, but equally the contraries as well as contradictory of that idea are false, and the result of this is to knock the second law of formal logic to pieces. One puts up a sort of sorites --- A is B, therefore A is not B; therefore not A is not B; and all these contrary statements are equally false, but in order to realise this fact they must themselves be announced by the mind as ecstatic discoveries of truth. The result of all this naturally is that the mind very rapidly becomes a discredited instrument, and one attains to a totally different and much more exalted type of mind, and the same destructive criticism which one applied to the original consciousness applies equally to this higher consciousness, and one gets to one higher still which is again destroyed. In The Equinox, Vol. I there is an essay called "The Soldier and the Hunchback: ! and ?" In Liber Aleph too there are several chapters about attainment by what is called the Method of Ladders. All these operations are equally valid and equally invalid, and the result of this is that the whole subject of Yoga leads to constantly increasing confusion. The fineness of the analytical instrument seems to defeat its own purpose and it is perhaps because of that confession that I have always felt in my deepest consciousness that the method of Magick is on the whole less dangerous than that of Yoga. This is parti- cularly the case when discussing these matters with a Western mind. It is true that our 0 = 2 formula remains infinitely useful because it is of such potency in destroying the scepticism which so often dis- 54 heartens one, especially in the highest realms of Magick. The criticism which the enemy directs against your sun-kissed tower is thrown back from those glittering walls, You accept the criticism at the same time as you dismiss it with a laugh. On the whole therefore I continue to regard the discipline of Yoga as its most valuable feature. The results attained by pushing Yoga to its end are on their own showing worthless, whereas the attainment of Magick, however lofty, is still immune to all criticism and at every period of its construction has been perfectly sympathetic with the normal conscious- ness of man. On this view indeed, one might laughingly remark that Yoga at its best is a smoke-screen thrown out by a battleship in self-protection. It may seem to you strange as you read this letter to have watched how the pendulum has swung always a little more and more towards the side of Magick. I do not know why this should have been, but that it is so I have no doubt whatever. I see quite clearly now that Yoga from its very first beginnings is liable to lead the mind away into a condition of muddle, and though for each such state Yoga itself provides the necessary cure, may not one ask oneself if it is really wise to begin one's work with axioms and postulates which are inherently dangerous. The whole controversy might be expressed as a differential equation. Their curves become identical only at infinity, and there is no doubt, at least to my mind, that the curve of Magick follows a more pleasant track than that of Yoga. To take one point alone: it is evidently more satisfactory to have one's malignant demons external to oneself. As I have written it has become clearer to me that this is the case, but I should not like you to arise from its perusal with any idea that I have been in some way derogating Yoga. I would not like to maintain that it is necessary to Magick because there have been many very great magicians who knew nothing at all of the subject but I am just as strongly convinced as I was before that the practice of Yoga in itself is of enormous assistance to the Magician in his more intelligible path, only adding that he should beware lest the logical antinomies inherent in Yoga divert him from or discourage him in his simple path. Love is the law, love under will. Yours, 666 THELEMIC BOOKS REFERRED TO IN THIS VOLUME. BOOK 4, PART I --- A concise and clear treatise on Yoga and mysticism. BOOK 4, PART II --- An introductory treatise on the practice of Magick. BOOK OF LIES, The --- Which is --- This book deals with many matters 55 also falsely called "Breaks" on all planes of the highest im- portance. COLLECTED WORKS --- These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy. DAIRY OF A DRUG FIEND, The --- A true story of drug addicts who were cured of their affliction by a strict r‚gime and the constant guidance of a Master. EQUINOX, The Vol. I, No. 1 - 10 Vol. III, No. 1 --- Contains an immense number and variety of official publications, rituals, treatises, etc. Also special Supplements such as The Vision and the Voice; translation of Eliphas L‚vi's The Key of the Mysteries; Sepher Sephiroth; H. P. Blavatsky's The Voice of the Silence, with a Commentary by Fr. O.M., etc., etc. Vol. III, 3 --- The Equinox of the Gods Vol. III, 4 --- Eight Lectures on Yoga --- the deepest book written on the sub- ject of Yoga. Vol. III, 5 --- The Book of Thoth --- a masterpiece on the Egyptian Tarot, with Appen- dices, and designs with an entirely new pack of Tarot cards, executed by Frieda Harris. GOETIA, The --- The most intelligible of the mediae- val rituals of Evocation. Contains also the favourite Invocation by the Master Therion. HEART OF THE MASTER, The --- A sublime Masterpiece, describing a vision given upon the Holy Hill of Sidi Bou Said. THELEMIC BOOKS KNOX OM PAX --- Four invaluable treatises and a preface on mysticism and Magick. LIBER ALEPH --- The Book of Wisdom or Folly. This book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. LIBER ARARITA --- This book describes in magical language a very secret process 56 of initiation. LIBER CORDIS CINCTI SERPENTE --- The Book of the Heart Girt with the Serpent: an account of the Aspirant with his Holy Guardian Angel. LIBER 418 --- THE VISION AND --- First published in Equinox I, 5. THE VOICE A new publication was issued subsequently with the full text, an Introduction, and extensive Com- mentary by The Master Therion. LIBER LEGIS --- THE BOOK OF --- This Book is the foundation of THE LAW the New Aeon, and thus of the whole Work. LIBER VII --- THE BOOK OF --- Gives in magical language an LAPIS LAZULI account of the initiation of a Master of the Temple. This is the only parallel, for beauty of ecstasy, to The Book of the Heart Girt with the Serpent. LIBER TRIGRAMMATON --- Describes the course of Creation under the figure of the interplay of Three Principles. The book corresponding to the Stanzas of Dzyan. LITTLE ESSAYS TOWARD TRUTH --- (Formerly called The Wine of the Graal) --- --- --- A collection of 17 Essays which constitute in themselves a complete system of initiation. MAGICK IN THEORY AND PRACTICE --- A complete work on Magick, with Appendices, the more important columns from 777, etc. 777 --- A complete Dictionary of the cor- respondences of all magical ele- ments. It is to the language of occultism what Webster is to the English language. I N D E X A.'. A.'. xvii, xxiii, xxvii, 46, Alexandria, 36 47, 48, 53, 60, 70, 83, 146, Alexandrines, xviii 151, 167, 202, 210, 212, 214, Alkali, deposit in S. Africa, 270 217, 237, 276, 322, 323, 324, Allah, 311 349, 354 Alphabets --- see Ch. LXVIII, pp. 307 Abano, Pietro di, 98, 379 312, 326 Abrahadabra, 81 --- Greek, xxiii, xxvii 57 Abbey of Cefal—, 128, 180 (see also Amalantrah, 48, 161 Cefal—) Amennti, xxii, xxiii, 346 Abramelin, xxvi, 132, 193, 198, 379; American Tourists, 255 --- demons, 263 --- officer story, 333 --- scorns astrologers, 100 A.M.O.R.C., 55 --- Sacred Magic of, 98, 198, Amoun-Ra, 352 242, 374 Amrit, 37 Ab-ul-Diz, 48, 226, 234, 235, 236 Ananda, 283, 284 Abyss, xxiv, 48, 60, 62, 64, 65, Ananga Ranga, 48, 83 66, 67, 69, 120, 194, 214, Angels, 18, 196, 264, 266, 300, 342, 379 307, 351 --- Oath of, 215 Anima, 127 Achad, 18, 180, 219 Animal Automatism, 301 Adam Qadmon, 93, 94 Animism, 34 Adept, 48, 227, 266 Animus, 127 Adept Minor, 47, 61, 193 Ankh, 155, 286 Adeptus Exemptus, 60, 228, 229 Ankh-f-n-khonsu, xvi, xxvi, 170, Adler, Dr. Alfred, 117 179, 189, 238 Adonai, 132 Antichrist, 35, 211, 316 Adonis, xviii, 351 Antinomianism, 39 Advaitism, 21, 25 Aphrodite, 97, 197 Advaitist, 21, 23 Apocalypse, 17, 29, 163 Advent, Second, 177 Apollo and the Fates, (Browning) 36; Adytum, 67 --- Invocation of, 193 Aenead, First Book of, 47 --- God of Music, 287 Aeon, 49, 216, 228, 346, 365, Apollonius of Tyana, 115, 116, 130 --- of Isis, Osiris, Horus, 216 Apophis, 63 Aesopus Island, 161; Hermit of, 166 Apostles, 327 Agrippa, Cornelius, 98, 379 Apuleius, 83, 338 Aha! 201 Arabian Nights, 338, 339 Ahamkara, 191, 192, 284 Arabs, xxiii, 344, 351 Ahaz, 146 Arahat, 129 Aheba, 18 Archangels, 18, 351, 352 Ahriman, 21 Archetypes (Plato), 56, 57 Aiwass, 48, 218, 237, 351 Ark, 67 A ka dua, 109 Armada, 98 Akasha, 116 Armadale, 233 Alchemy, 40 Arnold, 111 Alder, 53 Arnold, Mathew, 199 Aleph, 65 Asana, 92, 121, 213 I N D E X Asar, 311 Balzac, 83, 338 Asankyas, 192 Banishings, 110 Ascendent, 103 Baphomet, xix Asi, 37, 311 Barbey d' Aurevilly, 193 Asiatic God, 36 Barrett, Elizabeth, 117 Assyrian, 48 Bartzabel, 180, 226 Astroth, 197, 311 Basilisk, (Egg), 63 Astarte, 197, 311 Baudelaire, 163, 361 Astral Body, xxiii, 167, 324, 378, Beachy Head, dangerous, 243 --- Plane, xxii, xxvi, 19, 110 Beast, 216 231, 260, 263, 264, 272, Beatific Vision, 64 287, 300, 377 Beer, 223 --- Projection, 123, 167 Beerbohm, Max, 199 --- Travel, xxiii, xxv, 273, 276, Bees, 355 287, 310 Belsen, 347 Astrology, 326 Beni Elohim, 351 58 Asuras, 21 Bennett, Allan, 122, 129, 157, 190 Athanasian Creed, 358, 359 261, 262, 307 Athanasius, 358 Berashith (Crowley, Coll. Works) Athanor, 64 20, 24 Athene, 193 Berkeley, Bishop, 23, 301 Atma, 127, 192 Besant, Annie, 42, 55 Atmadarshana, 22, 23, 62 Bethlehem, 30 Atman, 23 Bhagavad-Gita, 22 Atonement, 315 Bhikkhu, xiv, 191 Attila, 30 Bhikkhu Ananda Metteya: see Attis, xviii, 351 Bennett, Allan Atziluth, 57 Big Business, 344, 350 Aucassin et Nicolette, 247 Binah, 77, 78, 91, 222, 358 Augoeides, 132, 193, 352 Black Brothers, xvi, xvii, 33, 60 Augustus Caesar, 36 63, 66, 67, 82, 133, 151, 191, Aumont, G‚rard, 9, 28, 44 193, 230, 342 Auphanim, 196 --- Dragon, 40 Auto-Hagiography, 122 --- Lodges, 74, 201 Autolycus, 204 --- Magician, 60, 71 Ayin, 18 --- Mass, 358 --- Prince, 168 B --- School of Magic, 29 sqq.; --- --- defined, Ba, 127, 132 33 sqq., 42 Babalon, 30, 66, 67, 237 --- Star, 224 Babe of the Abyss, 61 Blake, William, 305, 352 Babylon, 68 Blavatsky, Helena Petrovna, 41, Bach, Joh. Se., (Vision), 90 42, 43, 52, 192, 212, 228, Bacchae of Euripides, 70 262 Bacchus, xviii Blitz (London) episode, 85, 283 Bacon, Francis, 225 Blougram, Bishop, 359 Baghdad, xxix Bodleian Library, Oxford, 231 Bagh-i-Muattar, 83, 372 Boccaccio, 83 Balfour, Jabez, 105 Bodhisattva, 148 Baltis, 245 Body of Light, 203, 374 Bog, 134, 307 I N D E X Boleskine, 108, 231 Byzantium, 36 Book of the Dead, xxiii Book 4, details on, 226, 234 Book 4, Part I, 23, 84, 380, 92 C --- II, 97, 107, 108 --- III, see "Magick" Cabell, James Branch, 73, 342 --- of Thoth, v, xxvii, 20, 134, Cadiz, 288 153, 155, 219, 311, 373 Caesar, Julius, 30, 168 --- of the Law, xi, xii, xxi, 17, Cairo, 36, 232, 236, 238 44, 48, 80, 87, 89, 111, Cairo Working, xi, 189, 234, 345 147, 150, 152, 159, 173, Caithness, Lady, 168 178, 180, 189, 194, 208, Cakravarti-Rajah, 286 209, 227, 248, 251, 258, Caldarazzo, Villa, 236 286, 305, 331; difficulties Cambridge, 177, 186 of, 216, 218 Capri, 221 --- of Lies, xxiv, 88, 113, 138, Carthage, 93 172, 282, 286, 304, 305, Catholic Church, 31 314 --- Mysticism, 39 --- of Heart Girt with Serpent, Cato, xxvii (LXV), 347 with quotations Cato, Scipio, 93 59 Boulak Museum, 179 Catullus, 6, 79, 83, 153, 191, 284 Brahma, 192 Caucasians (don't believe in Vedas), Brahmacharya, 242 243 Brahma Lokas, 167, 192 Cefal—, 128, 130, 178, 253, 326 Brahman, 22, 23, 192 --- Diaries from, 166 Brahmin (caste), 242, 243, 317 Centaur, 299 Bralduh, 110 Centuries of Nostradamus, 117 Brewer's, Dr., Guide, v Ceres, 65 Brocken, 304 Chamelion, Path of, 47 Bront‰, Emily, 153 Chaldea, School of, 38 Browning, Robert, 36, 97, 117, 139, Chaldean Square system (Astrol- 144, 202, 177, 256, 312 ogy), 104 Brunton, 55 Chant, Mrs. Ormiston, 199 Buchari-siddhi, 121 Chaos, 63 Buchenwald, 347 Charybdis, 151, 338 Buckmaster, Professor, 355, 368 Chaucer, 342 Buddha, 33, 34, 38, 52, 122, 129 Ch‚ron, Jane, 238 191, 192, 359 Chesterton, J.K., 307 Buddhahood, xxiv Chiah, 172, 212, 222, 358 Buddhi, xxii, 127, 192 Chimaera, 90 Buddhism, connected with Black China, walk across, 157, 214, School of Magick, 33, 35, 37, 290, 368 111, 113, 129, 228, 361 Chinese system of thought, 25, Buddhist, 112, 128, 135, 155, 159, 26, 33, 157, 158 165, 284, 285 Chokmah, 46, 77, 78, 358 Buer, 262, 263 Choronzon, 66, 67, 68, 322 Bunyan, John, 342 Christ, 21, 119, 241, 260 Buridan's Ass, 174 Christian - attitude, xv Burin, 63 --- path, xvi, 84, 317, 347 Burma, 299, 368 --- Home, 249 Business, 344, 345 --- Science, 35, 36, 233 I N D E X Christian Scientist, 23 Darshana, 192 Christianity, xviii, 34, 35-42, 312 Davy, Sir Humphrey, illumination, Church of Rome, 275 16 Churchill, Winston, (reference to), Death, Fear of, 281 75 Dee, Dr. John, 98, 231, 379 Chymical Marriage of C.R., 338 Demiurge, 21 City of the Pyramids, 68, 71, 224, Democracy, 336 245 Demon, Demons, 163, 194, 196; Cleopatra, 6, 168 Mercurial, 263 Cloud upon the Sanctuary, 205 Denikin, General, 243 Clymer, 55 Descartes, 225 Collected Works of Aleister Desdemona, 120 Crowley, 24 Destiny, xxiv, 11 Collins, Mabel, 338 Devachan, 167, 212 collins, Wilkie, 223 Devas, 21 Collon, Mont, 261 Devil(s), 21, 22, 120, 145, 197 Communism, 289, 368 Dhamma, Three Baskets of, 283 --- Jewish, 35, 327 Dhammapada, 35, 157 Co-Masonry, xvi, xvii Dharana, xxvi, 92, 131 Combes, 317 Dhyana, 92, 152 Comment/Commentary, 227 Diabolism, 30 Concentration Camps, 84, 218 Dialogue before eating, xii Confucius, xx Diana, 60 Conrad, 342 Diary, Magical, xii, 203, 281, Consols, 356 372, 373 60 Contes Cruels, 193 Diary of a Drug Fiend, 154 Coriolanus, 249 Diez, 73 Cotytto, 197, 309 Dionysus, 36, 193, 223 Cou‚ism, 95 Disks (Tarot), 97, 109 Courtier, Jules, 239 Dittany of Crete, 262 Crawford, F. Marion, 255 Divine Pymander, 139 Creative Dyad, 18 Dobson, Austin, 247 Crippen, 134 Dogme et Rituel (L‚vi), 115 Crucifixion, 39 Dolphin, 67 Crux Ansata, 155 Domodossola, 352 Cumaean Sybil, 47 Donne, 83 Cup, 109 Doodle-Bug, 145 Curie (s) The, 218 Dostoievsky, 35 Curtius, 313 Doubt, 303 Curzon, George Nathaniel, 135 Doughty, Dr., 248 Czechoslovakia, rape by Hitler, Dover (Browning story), 313 183 Draco, 222 Dracula, 298, 300 Dragon, 287 D Drake, 352 Dreams, analysis of, 189, 190 Da„th, 62, 66, 77, 229 Drugs, 358, 359, 360, 361 Daleth, 77 Dryads, 197 Damascus, 36; Burden of, 177 Dualism, Dualists, 22, 23 Dante, 6, 116 Dumas, 338 Daphnis and Chloe, 247 Duns Scotus, 56 I N D E X Duranty, Walter, 116 Excalibur, 43 Dweller of the Threshold, 191 Exempt Adept, see Adept Dyad, Creative, 18 Dying God, xviii, 21 F E Fabre, 42 Fabre d'Olivet, 308 Eblis, 286 Fama Fraternitatis, 62 Ecclesiastes, 35 Family system, 250 Eckenstein, Oscar, 157 FarrŠrre, Claude, 302 Ecstasy, xxv Fascism, 334 Eden (and the Fall), 210 Fate, xxiv Ederle, Gertrud, 318 Faubourg St. Germain Aristocracy,, Egyptian Theogony, xxvi; School, 38 61 Eight Lectures on Yoga, xi, xxii, 84 Ferranti (stove), 108 112, 219, 227, 316, 373, 380 Fielding, Henry, 184 Eight Limbs of Yoga, xxii Fifth Dimension, 53 Einstein, Albert, 42 Fountainebleau (Morˆt), 237 Eire, 61 Forth Bridge, 219 Elementals, 163, 262 Fourth Dimension, 155 Elemental Tablets (Watch Towers), France, Anatole, 127 231, 232 Franco, 117 Elephant, 163 Frater O.I.V.V.I.O., 29 Elias, 211 Frazer, Sir William, 28, 36, 146 Elixir of Life, 36 Freemasonry, 74 Elizabethan period, 367 Free Will, xxiv, 11 Elohim, xx Freud, Sigmund, xxv, 11, 30, 117 Eloi, eloi, Iama, sabacthani, 69 132 Empire State Building, 176 Freudian Forgetfulness, 165 61 Empress (Tarot Card), 171 Frobisher, 352 Encyclopaedists, 30 Fugue, 91 End (justifies the means), 221, 225 Fu-Hsi-Trigrams, 270 Endor, Witch of, 116 Fuller, J.F.C., 256, 323 Engergized Enthusiasm, 42, 83 Fundamentalists, 34 England, General Election, 348, 449 Enochian Tablets, see Elemental Epicurus, 21 G Equinox, The, general, why begun, 346 Gabriel, 6, 48, 351 --- of the Gods, reporter's Gale, Norman, 247 story quoted, 228 Galileo, 141, 168 Erdmann, 117 Gallio, 146 Ethics of Thelema, 208, 209, 218 Gamiani, 83 228, 318 Ganges, 289 Ethyl Oxide, 266 Garret, Garet, 344 Euclid, 226 Gaulle, G‚n‚ral de, 117 Euripides, 70 Gebhardi, Otto, 217 Evangelical (cults), 35 Geburah, 46, 229 Everest (mystery), 185 Gematria, xxiii, 19 Evolution and Ethics, 33 Genius, 82, 192, 315, 348, 352, 368 Exaltation, xxiii Geomancy, 268 I N D E X Gertrude, Nun, 359 Hardy, Thomas, 247, 342 Gestapo, 19, 345 Harpocrates, 90, 95 Gethsemane, 69 Harte, Bret, 369 Gilbert, William Schwenk, 150, 200, Haseltine, Philip, 98 281 Hashish, 349, 359 Gillette, William, 196 Hatha Yoga, 121, 222 Gimel, xx, 222 Hathor, 197 Gnomes, 261 Hawk, Golden, 123, 124 Gnostics, 36, 308 Hebrew, Alphabet, 308, 309; Goat of Mendez, 35 --- Gods, 311 Gobineau, de, 217 Heindl, Max, 55 Goclenian Sorites, xxviii Heinzelm„nner, 261 God, xxvi, xxvii, xxix, 5, 14, 19, Henley, W.E., 14, 148 21, 27, 52, 70, 112, 127, 132, Henry VIII, 168 134-136, 144, 145, 155, 163, Heraclitus, 159 176, 193, 222, 238, 259, 264, Herbert, A.P., 83, 201 266, 286, 347, 358 Hereward the Wake, 224 --- Asiatic Dying, xviii Hermaphrodite of Panormita, 20 God-form, 90, 95 Hermes, xxiv, xxvi, 65, 140, 352 Gods, 95, 115, 163, 193, 196-198, Hermes Eimi, xxi, 48 206, 231, 237, 264, 287, 309- Hermit, 217 311, 336, 347, 351-353, 356, Herod, 347 358, 371, 377 Herrick, 83 Goetia, 73, 262 Hertz, 4, 6, 30; rays, 239 Golden Bough, 351 Heru-pa-kraath, 171 Golden Dawn, Order of The,(G.'.D.'.), Hesinger, 355 280, 323, 343 Hexagram, Unicursal, 109; of Yi Golden Hawk, 123, 124 King, 26, 270, 286 Good and Evil, 21 Hezekiah, 146 Gordian Knot, 132 Hierophant, 171 Grant, Gregor, 261 Higher Manas, 127, 192 Great Work, xi, xii, xiv, xv, xxv, Higher Self, 132, 192, xxix 77, 80-82, 86-89, 148, 149 Hill, Raven, 199 151, 204, 212, 223, 229, Hilton, James P., 151 62 241-243, 256, 276, 288, 290, Himalayan Sheep, 300 325, 333, 337, 356, 366, 372, Hindu, xxi, 52, 92, 144, 159, 192, 379 285, 308, 317, 361, 373, 380; Great Work "a tea party," xv Orders, xiv, xxi, 39; Proverb Greene, Grahame, 210 about women, 258 Guernica, 218 Hinton, P., 155 Gunas, xix Hismael, 117 Guru, xxv, xxvii, 204, 222, 289 Hitler, 60, 77, 104, 259, 288, 331, 336, 347; mag. child of I.W.E., 217 H Hitler Speaks, 217 Hod, xx, 18 Hadit, 74, 169, 171, 212 Hodos Camelionis, 47 Haeckel, Ernst, 22, 129, 130, 169 Holy Deadlock, 201 Haldane, J.B.S., 282 Holy Ghost, 359, 360 Hamilton, Sir William, 265 Holy Guardian Angel, xxiii, 22, 132, Hammurabi, 20 193, 196, 222, 348, 252, 375, Hanuman, xxvi, xvi, 352 378 (see also K. and C. of H.G.A.) I N D E X Holy Man, 316, 317, 318 I.W.E., Soror, 217 Home, D. D., 117, 184 Homer, 180 Hong Kong, 123 J Hood, 352 Hoor-paar-kraat, 182, 351 Jacobs, Indian Rothschild, 255 H.P.B. --- see Blavatsky Jeans, Sir James, 16 Horoscope, xii Jechidah --- see Yechidah Horus, 174, 180, 216, 250, 318 Jehannum, 286 Hume, 35 Jehovah, xix Huxley, Aldous, 248, 368 Jerusalem, 36 --- Thomas Henry, 33, 35, 146, Jesuits, 94, 221 299, 301 Jesus, xviii, 22, 177, 311, 347 Huysmans, 338 Jesus Christ, xv, 115 Hybris, 95 Jew, 289, 344 Jewish (Communism), 327 --- Theology, xxvi I Jinn, 91, 351 Johannesburg, 268 I, 26 John, 311 Iacchus, 59, 65 Joshua, 146, 310 IAO, xxvi, xvi, xix Judaism, 34, 35, 38 Ibsen, 336, 337 Judas, 347 Iddhi, 290 Jung, 117, 139, 249 Iehi Aour s. Allan Bennett Jupiter, xix, 198, 352 "If" (Kipling), 84 Juvenal, 83 Incarnations, past, xiii, xiv, 281 Incubi, 300 India, xxii, 163 Indifference, 284 K Indra, 352 Inertia (Formula of Nature), 250 Ka, 127 Initiates, xxii, xxiii, 342 Kama Loka, 167, 212 Initiation, xxii, 133, 136, 141, Kama Shastra, 83 223, 224, 241, 324, 330, 348 Kama Sutra, 83 Inquisitor, 193 Kandy, 92, 122, 157 Instinct, 222, 223 Kant, 35, 222 63 Interlaken, 233 Kaph, xix Invocation, 86, 110, 193, 194, 311, Karma, xv, xxiv, 88, 211, 212, 224, 324 228, 244, 245, 346; Lords Iophiel, 117 of, 245 Ipsissimus, 70 Kelly, Edward, 98, 231, 379 Ireland, 102; Irish, 336 Kephra, xv Iroquois, 20 Kether, 108, 222 Isaacs, Mr., 255 Khabs, 132, 171 Isis, 35, 174, 204, 219, 250, 344, Khamsin, 61 347 Khen, 35 Islam, 39, 311, 317, 361; parable Khu, 127, 141 from, 282 Kiblah, 308 Italians, 336 Kidneys, defective, 280 Itzatccihuatl, 300 King, The, quoted from AL, II, 171, Ivan the Terrible, 368 208, 209 I N D E X King Kang Khang, 153 Liber CCCLXX, 83 Kingsford, anna, 41 --- DCCCXXXI, 83 King's Scale, 18, 57, 87, 98 --- CLXXV, 83 Kinks in Time, 124 --- CLVI, 83 Kipling, Rudyard, 84, 104, 179, 335 --- 418 = The Vision and The Voice, 29 Kiriloff, 35 --- III vel Jugorum, 92 Knowledge and Conversation of Holy Lidice, 218 Guardian Angel, xxiii, 61, 193, Lilith, 60, 299 219, 229, 375, 376, 379 Lingam, xix, 287 Konx Om Pax, 323 Little Essays toward Truth, xiv, Krishna, xviii xxii, 166, 211, 284 Krishnamurti, 42 Lion Serpent, xxvi Kwa, 26 Litton, 299 Logic, xv, 24 Logos, 358 L Loki, 352 London, Jack, 51 Lafayette, 61 Longfellow, 324 Lakhs, 142 Longus, 247 Lamb, 67 Lorraine, 61 Lamen, xxii Lost Horizon, 151 Lao Tse, 11, 135, 153, 158, 160 Love under will, xv 172 Lovers, The, 222 Lapis Lazuli, 37 Lower Manas, 192 La Poule aux Rats, 364 Ludlow, 361 Laughter, Trance of, 285 Lunn, Colin, 185 Law of Thelema, 43 Lupin, ArsŠne, 224 Laylah, 234 Luxor, 189 Leech, 366 Lycanthropy, 289 Left-hand Path, 60, 61, 63, 191 Lynch Law, 335, 337 Legge, 161, 162 Lytton, 338 Lehrjahre, 278 Lenin, 346 Leo, Alan, 225 M Leonardo da Vinci, 2 Lethe, River of, 167 MacCarthy, Desmond, 334 Levant, 36 Machen, Arthur, 338 L‚vi, Eliphas, xii, 115-119, 168, Macroprosopus, 17 212, 298, 300, 374 Magical Child, 217 Leviathan, 66 --- Formula, 218, 219 Levitation, 289 --- Link, 288 64 Liber Aleph, 113, 284, 327-330 --- Memory, 372 --- Legis, xxiii, 76, 80; Find- --- Power, 256, 289 ing of MS, 212; see also --- Record, see Diary Book of the Law --- Theory, 275, 288 --- OZ, 333 Magick, v, xi, xii, xxii, xxiii, --- Resh vel Helios, xii, 92, 281 xxvii, 20, 27, 28, 76, 77, --- Thisarb, xii, 129, 165, 211, 84, 85, 165, 200, 209, 226, 213, 214, 215, 372 262, 289, 301, 302, 322, 330, --- LII, xvii 373, 374, sqq. --- LXV, xvii --- Defined, 28 --- VII, xvii --- History, 288 --- LXVI, 83 --- Wand, xxviii I N D E X Magick in Theory and Practice, 20, Medici, Catherine de, 105 211, 219, 266, 373; genesis, 180 Medicine Man, 34 Magician, 66, 368 Meinhold, 338 Magus, Magi, 46, 65, 238, 319 Mein Kampf, 331 Maha Brahma, 135 Melander's Millions, 185 Mahaparinibbana Sutta, 52 Melcarth, xviii, 22, 351 Mahasatipathana, 41, 58, 155 Mendez, Goat of, 35 Mahatmas, xxix Mercury, xix, xxvi, 98 Maitland, Edward, 41 Meru, 163 Malaria, 366 Messiach, 210 Maliel, 57 Messiah, 42, 210 Malkuth, xx, 166, 195 Michelet, 352 Manas, xxii, 127, 192 Mikado, 347 Mandrake, 65 Milinda, Questions of King, 135 Manifesto (of O.T.O.), 70 Mill, John Stuart, 222 Mansoul, 41 Minerval, xxvii Mantra, 73 Ministry of Fear, 210 Mantra Yoga, 311 Minutum Mundum, 97 Manu, 222 Mirabeau, 61 Maremma, 93 Mithras, xviii, 22, 351 Marie Antoinette, 168 Mohammed, 6, 289, 351 Marlow, Louis, 334 Mohammedan Orders, xiv Mars, xx, 352 Molinos, 130 Marsyas, 351 Money, xv, 251, 252, 253 Martial, 83 Monist, Monism, 21, 22, 23 Marx, Karl, 30, 343 Mont Cervin, 352 Marxism, 35 Monte Carlo, 187 Mary, blasphemy against Babalon, Monte Silvio, 352 66; Inviolate, 82 Montgomery, General, 117 Mary, Queen of Scots, 168 Moon, salutation, 92; Vision, Masoch, Sacher, 83 90; Tarot Card, xx Mason, xv Morˆt, 237 Masonry, xi Morningstar, Otto, 272 Mass (Christian), 39 Morte d'Arthur, 338 Master, (opposed to Slave), 217 Moses, 52, 127 --- of the Temple, xvii, 46, Moslem, 37 64, 66, 88, 89, 141, 142, Motte Fouqu‚, de la, 338 148, 208, 228, 229, 319, Motto, xviii 343, 379 Mozart, 256 Masters, xxi, 243, 244, 245, 259, Mller, Max, 158 345, 346, 347, 348, 350, Munich, 183 351, 356 Music Halls, described, 199 --- Who are not magicians, 99 Musset, Alfred de, 83 --- "Hidden", xxix Mussolini, 347 65 Masturbation, 194 Mystic, 26, 89 Masucci, 83 --- danger of the path, 193 Mathematics, 330 Mysticism, xi, 39, 87 Matriarchy, 216 Matterhorn, 352 N Maya, 22 Means (does it justify the end?), Nagasena, Arahat, 135 221, 225 Naples, 255 I N D E X Naples Arrangement, 20 Ommeya, xxix Napoleon (Bonaparte) 8, 30, 104, 239 Onanism, opposed to sexual inter- 259, 352 course, 193 Nats, 197 One Star in Sight, xvi, xvii, xxiv Nazi (School), 35; party, 289 70, 322 Nechesch, Serpent, 210 Ontology, 126 Necromancy, 289 Ophidian Vibrations, 47 Nelson, 352 Oppenheimer, E. Philips, 187 Nemo, 66 Opus Lutetianum, 212 Nemyss, 109 Oradour-sur-Glane, 218 Neophyte, xxi, 64, 70, 231, 323 Orders, Christian, Monkhood, xiv --- ceremony of Golden Dawn, 280 --- Hindu, xiv Nephesch, 127, 166, 222, 223, 224 --- Mohammedan, xiv Nerciat, Andr‚ de, 83 --- A.'.A.'. xiv Neroda-Sammapatti, 23, 159 Orgasm (s), 78, 152 Neschamah, 103, 113, 127, 135, Ormzd, 21 136, 142, 155, 172, 192, Osiris, xviii, xxii, xxiii, 21, 212, 222, 223, 224, 330 36, 59, 174, 175, 319, 344, Neschamic, 63, 142 347, 351; in Amennti, xxiii Nettles (boyhood exper.), 260 --- Aeon of, 250 Neuberg, 231, 232 Othello, 120 New Aeon, 180 O.T.O., xi, xii, xv, xvi, xvii, Newman, Cardinal, 338 xxi, xxiii, 47, 124, 125, Newman, John Henry, 298 203, 217, 300, 322 New Orleans, xx, 48 --- Grand Treasurer of, xii Newton's Third Law of Motion, 211 --- Rituals, xxiii, 323 New York Times, 299 --- System of, 70 sqq. New York World, 180 Ottilia (vision), 90 Nibbana, 11, 33, 52 Ouarda, 234, 345 Neitzsche, Friedrich, 16, 36, 316 Ouspensky, 55 --- Prophet of Thelema, 217 Owen, Professor, 299 Nihilist, 21 Nineveh, Burden of, 177 Nirmanakaya, 51 P Nirvana, 33, 51, 52, 111 Noah, 29 Paccheka-Budhha, 167 Nominalists, 56 Padmasana, 122 Northcliffe, Lord, 104 Paganism, 38 Nostradamus, 117 Pairs of Opposites, 21 Nous, 127 Pan, 287 Nu, Nuit, 62, 142, 165, 169, Pantheism, 36, 39 172, 222, 238 Parabrahm, 34 Nymph, 197 Paramahamsa, 148 Parananda, Shri, 157 Parinibbana, 52 O Paris Working, 212 Parsimony, Law of, 265 Oath (of Abyss), 244 Partouse, 355 66 Occult (Sciences), 126 Passover, 67 O.H.O. = Outer Head of O.T.O., xxi Pasteur, 366 Olcott, Colonel, 224 Pastos, 62 Olympus, 163 Patanjali, 157 I N D E X Path of Ayin, 18 Purana, 157 Path of Gimel, 222 Purusha, 127, 192 Path of Samekh, 18 Pylon, 67, 68 Patriarchy, 216 Pymander, Divine, 139 Paul, Saint, 222, 305, 327 Pyramid (s), 64, 67, 68, 189, 287; Peer Gynt, 249 City of, 214; Ritual of, 214 Pentagram, 18, 63, 286 Pyramis, xviii, xix, xx Pentagram Ritual, xxiii Pythagoras, 31 Perdurabo, xxiii, 49, 84, 121, 181, 184 Persian, 48 Q Petronius Arbiter, 83, 338 Petuchio, 146 Qabalah, xi, xix, xx, xxiii, xxvi, Phallos, xx xxvii, 13, 14, 17, 57, 58, 66, Phallus, xix, 119 87, 90, 120, 121, 150, 155, Phidias, 256 160, 166, 219, 222, 226, 291, 309, Phoenicians, xxiii 323, 339, 351, 356, 361 Phren, 127 --- Arabic, xxi, 219 Phryne, 33 --- Greek, 219 Picasso, 62 Qabalistic Zero, 153, 192 Pickwickianism, 31 Qedemel, 196 Plato, 30, 159, 222, 286 Qliphoth, 116, 117, 166 Platonic concepts, 160 Qoph, xx Plymouth Brethren, 94, 260 Queen Scale, 57, 98 Poe, Edgar Allen, 361 Quincey, 361 Poincar‚, Henrie, 42, 378 Point Event, 11, 14, 155, 173 Poirot, 142 R Poland, 102 Politics, 259 Rabelais, Francois, 83, 113, 138 Polymnia, 287 Raffles, 224 Pope, 275 Ra Hoor, xv Posilippo, 235 Ra Hoor Khuit, 79 Possessed, The, 35 Rajas, xix "Potted Sex Appeal," 120 Raleigh, 352 Poulain, Father, S.J., 120 Rameses I, 189 Prana, 115 Raphael, 104 Pranayama, 121, 122, 152 Rats (story Le Poule aux), 363 Praxiteles, 204 Ratziel, Archangel, 196 Price, Harry, 303 Reformation, 39 Priestess, The, 222 Re-incarnamtion, xxviii, 168 Prince, 98 Religion, 358, 361, 362 Princess Scale, 98 Religious Experience, 23 Probation, xxii Remus, 352 Probationer, 109, 231, 322 Renaissance, 344, 346 Propitiation, 39 Reuss, Dr. Theodor, xxi, 71, 124 Protestant Mysticism, 39 Rhys-Davids, 158, 283 Protestants, 39 Riddle of the Universe, The, 21, Psyche, 127 22, 26 Psychoanalysis, 281 Riemann, 141 Psychology of Hashish, 359 Riemann-Christoffel, 179 Ptolemy, 101 Right-Hand Path, 60 67 I N D E X Rig-Veda, 127 Sand, Georges, 83 Robbery, breach of Thelema, 224 Sangha, 157 Robin Hood, 224 Sankhara (tendency), 58, 168, 359 Rodney, 352 Sankhya, 157 Rome, 235; Church of, 275 Sanna (perception), 58, 359 Romulus, 352 Sannyasi, 242, 255 R”ntgen, Professor, 4, 218 Sanskrit, 307, 310 Rosebery, Lord, 352 Santa Barbara, 180 Rosencreutz, Christian, 62, 338 Sat, 92 Rosetta Stone, Equinox to be, 346 Satan, 65, 94, 179, 233 Rosetti, 153 Sattvas, xix Rosicrucians, xxi, 42, 55, 108, 284 Saturn, 90, 91, 233 Rosicrucian system, 243; custom, 278 Saviour, 243 Rosicrucianism, 40 Saul, King, 116, 176 Ross, 366 Scarlet Pimpernel, 224 Rosy Cross, 109, 155 Scarlet Woman, 216 Rotterdam, 218 Scented Garden of the Sheikh Rousseau, 313 Nefzawi, 83 RR et AC, 47, 343 Schopehauer, 35, 36, 169 Ruach, xxi, 77, 101, 115, 116, 118, Science, method of, 10, 85, 151 135, 136, 140, 166, 192, 195 Scipio, 93 212, 221, 330 Scott, Sir Walter, 260 Rupert of Hentzau, 185 Scylla, 151, 338 Russell, Bertrand, xxviii, 42, 51, Sebek, 90 57, 129, 266, 344 Secret Chiefs, 231, 233, 234, 237, Russia, 116, 368 239, 324 Ruysbroek, 130 Seele, 127 Sepher Sephiroth, 18, 19, 91 Sephira, 229; Sephiroth, 166 S Set, 21, 179, 311 Sex, 358, 360, 361 Sacrament, 45 Sex and Character, 173 Sade, Marguis de, 83 Sexual Intercourse and Onanism, 193 Sagittarius, 18 Shaivite, 157 Sahara, 158 Shakespeare, 168 Saint Augustine, 359 Shaman, 116 Saint Elmo's Fire, 299 Shavasana, 283 Saint Germain, Comte de, 120 Shaw, George Bernard, 179, 256, 366 Saint John, 133 Sheikh of Mish, 317 Saint Moritz, 233, 234 Shelley, 153 Saint Peter's in Rome, 226 Shiva, 153 Saint Teresa, 359 Shivadarshana, 23, 62 Salamander, 375 Shri Parananda, 157 Salt, xix Siberia, 116, 135 Salvation Army, 34 Sibylline Books, 206 Samadhi, 23, 79, 121, 193, 281, 283 Sicily, 123 Samekh, 18 Siddhi, 165, 290 Sammasati, 129, 130, 131, 191, 198, Sierras (Spain), 158 232, 245, 372 Simpson, Mrs., 117 Samuel, 116 Skeat, xxvii, 119, 127, 132, 134 San Luis Potosi, story of confidence 146, 191, 313 trick, 306 Skooshocks, 167 I N D E X Sludge, Mr., the Medium, 117, 144, T 177 68 Socialism, 334, 336 Tahuti, xv, xxvi, 81, 352 Socialists, 348, 349, 366 Talisman (s), xxii, 71, 98, 178, Society for Psych. Research, 239 226, 286, 287 Socrates, 193, 352 Tamas, xix Solar System, xxiii Tantras, 34, 157 Soldier and the Hunchback, 21, 129, Tao, 25, 88, 135, 136, 149, 155, 139, 381 156, 229, 286, 287 Solomon, xxvii, 36 Taoism, 31 --- The King, Greater and Taoist doctrine; sectaries, 11; Lesser Keys, 98, 379 aspect, 148, 149, 154 Solon, 222 Tao Teh King, 231, 41, 121, 153 Soviets, 336 154, 157, 158, 160, 161, 166 Spain, walk through, 252, 253 Taphthartharath, xvi, xxvi Spedalieri, Baron, xii Tarot, 97, 98, 109 Spelling Bee, 331, 332 Tarquin, 206 Spencer, Herbert, 14 Tat, 92, 153 Sphinx, 73, 109; Four Powers of, Tau, path of, xxii 155; fully explained, 255 Tau Cross, xxii, 109 Spinoza, 36 Tcheka, 345 Spinthria, 355 Teh, 172 Spiritist, Spiritism, 115, 117, 176 Telekinesis, 239 Stalag, 218 Telepylus, 180 Stalin, 224, 259, 336 Telesmata, 97 Star, The, 222 Templar (position), 283 Steiner, Rudolph, xvii Temurah, 19 St‚l‚ of Revealing, 108, 179, 238 Temurah Thash Raq, 119 Stern, 83 Tengyueh, 140, 299 Sterne, Laurence, 342 Tennyson, Alfred Lord, 324, 335 Stingaree, 224 Termite, 352, 355, 365 Stoker, Bram, 298 Tests, magical, 340, 341 Straus, Ralph, 334 Tetragrammaton, xxvi, 27, 77, 222, Succubi, 300 255 Sufis, 39, 157, 159 Thai Yang, 26; Thai Yin, 26 Sukshma-Khumbakam, 121 Thebes, 189 Sullivan, J.W.N., 193, 355 Theism, 27 Sulphur, xix Thelema, Law of, 43, 44, 174, 221, Sun, Spirit of the, xvi 316 Sunday, Billy, 34 Theognis, 338 Supernal Triad, 62, 115, 140, 166, Theoricus, 323 195, 197, 211 Theurgy, 38 Swami, 204 Thomas, J.H., 345 Swastika, 289 Thomson, James, 111, 342 Swift, 83 Thor, Hammer of, 289 Swinburne, Algernon, 6, 300 Thora, 91 Sword, 109 Thoth, xvi, xxvi, 307, 326, 352 Sword of Song, 24 Three Baskets of the Dhamma, 283 Tibet, 91, 221 Tiger, 149 Tiphareth, 18, 57, 78, 108, 195 212, 222, 229 I N D E X Titanic, 102 Vatican, 42 Titian, 256 Veda, Vedas, 34, 130, 157, 243 Tohu Bohu, 119 Vedana (sensation), 58 Tom Jones, 184 Vedanta, 157 Tories, 349 Vedantism, Vedantists, 36, 39, 135 Totalitarianism, 250 Venus, 196, 197 69 Trance, 23 Venus in Furs (Sacher Masoch), 83 Trance of Wonder, 130 Vergil, 47, 116 Transits, 101 Victoria, Queen, 115, 356 Transmutations, 123 Victorian Period, 367 Tree of Life, xxiv, 16, 57, 76, Vinci, Leonardo da, 2 291 Vinnanam, 359 Treves, Sir Frederic, 335, 336 Virakam, Soror, 122, 226, 233-236 Trimurti, 192 Vishnu, 22 Trinc, 113 Vishvarupadarshana, 22, 101 Tripitika, 34, 283 Vision and The Voice, xiv, 59, 61, Trismegistus, Hermes, 140 63, 65, 120, 229, 230, 287, Trotsky, Leon, 243, 244 339, 373; quotations, 63-69 True Will, xv, 77, 80, 95, 96, 154, Vital Force, 300 175, 221, 250, 263, 288, 289, Vivekananda, 157, 201, 318, 373, 313, 319, 337, 348, 350, 358 380 Trusts, 348 Vladivostok, 288 Truth, of All Truth, 140, 141, Volga Famine, Duranty story, 362 142, 330 Tsar, 116 Twain, Mark, 336 W Tyndall, 4 Typhon, 63 Waite, A. E., 201 Wand, 109 Wanderjahre, 278 U War of the Roses, 168 Ward, Kenneth, 231, 232, 237 U.B., 55 Warren, 283 Udgitha, 192 Waterloo, 352 Unicursal Hexagram, 109 Weiniger, 35, 173 Universe, Force of the, xviii Wells, H.G., 146, 202, 302, 333 --- Riddle of the, xiv, xix, 10 Werewolves, 123, 300 Upanishads, 22, 34, 130, 157, 158 Wesley, John, 76 U.S.W. = German, und so weiter = and Wheel of Fortune, xix so forth, 265 Whisky anecdote, 273, 274 Ut, 132, 192 White School of Magick, 29 sqq. Utopia, 367 33 sqq., 40 Utopia mongers, 367 Whitehall, 75 Whitehead, 42, 55 Wilde, Oscar, 104, 201 V Willett, 146 Wilson, Woodrow, 104 Valhalla, 37 Wolfe, Jane, 284 ValliŠre, Louise de la, 120 Wonder, Trance of, 284 Vamacharya Schools, 34 Wren, 19 Vampirism, 249 Vannus Iacchi, 245 I N D E X Y Yang, xix, 26 Yechidah, 4, 127, 172, 212, 222 Yellow School of Magick, 29 sqq. 33 Yesod, xx, 18 Ygdrasil, 66 Yi King, xi, xx, 26, 88, 270; 70 divination, 237, 238, 239 Yin, 26 Yod, xix Yoga, 73, 84, 90, 131, 157, 203, 209, 222, 226, 227, 262, 283, 323, 368, 373, 374, 377 sqq; Danger of, 381, 382 Yoga for Yellowbellies, xxv Yogi (s), 122, 135, 289, 316, 368, 376 York, Archbishop of, 105 Yucatan, 221 Yun Nan, 158, 299 Z Zancig, 176, 177 Zelator, xxi Zeno, 31 Zermatt, 352 Zero, 85, 250 Zeugnis der Suchenden, 217 Zeus, 193, 311, 352 Zola, 203, 247, 248 Zoroaster, 36, 38, 290 Zrich, 233 BOOKS QUOTED OR REFERRED TO Raphael's Shilling Handbook on Astrology 104 Barley's 101 "Notable Nativities" 104 "More Nativities" 104 City of Dreadful Night, James Thomson 111 Sir Palamede The Saracen, Equinox I, 4 113 Dogme et Rituel de la Haute Magie, L‚vi 115 I Write as I Please, Walter Duranty 17, 116, 362 Mr. Sludge the Medium, Robert Browning 117, 144, 177 Lost Horizon, James Hilton 151 Diary of a Drug Fiend, Aleister Crowley 154, 229 Bhagavad Gita 157 Sex and Character, Weiniger 173 Tom Jones, Fielding 184 Rupert of Hentzau 185 John Chilcote, M.P. 185 Melander's Millions 185 Contes Cruels, Barbey d'Aureville 193 Holy Deadlock, A.P.Herbert 201 J'Accuse, Zola 203 Cloud on the Sanctuary, Equinox I, 1 205 Ministry of Fear, Grahame Greene 210 Hitler Speaks, Herman Rauschning 217 Armadale, Wilkie Collins 223 Spirit of Solitude, "Confessions", Crowley 231 La Terre, Emile Zola 247 Brave New World, Aldous Huxley 248 71 Mr. Isaacs, F. Marion Crawford 255 Buddhist Psychology, Mrs, Rhys-Davies 283 La Maison des Hommes Vivants, Claude FarrŠrre 302 Antichrist, Friedrich Nietzsche 316 Ouroboros, Garet Garrett 344 The Psychology of Hashish, Oliver Haddo, Equinox I,2 359 Mr. Amberthwaite, Louis Marlow 366 Raja Yoga, Vivekananda 373 The Book of the Sacred Magic of Abramelin the Mage, 374 MacGregor Mathers **************************************************************** 72

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