BAPHOMET XIøLiber DCXXXIII{Book 633}De ThaumaturgiaDe Thaumaturgia enlarges on the ethical

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BAPHOMET XIøLiber DCXXXIII{Book 633}De ThaumaturgiaDe Thaumaturgia enlarges on the ethical basis of the magical praxisfor initiates-in-training, and underscores an important principle thatis all too often overlooked. It first appeared in The International(New York, February 1918).--H.B.Do what thou wilt shall be the whole of the Law.IT IS NOT POSSIBLE for the Master, o my brethren, who has fought solong with those things within Himself which have hindered Him, toexpect that if toys be given to children they will not play with them.But watch may rightly be held lest they injure themselves therewith;this paper therefore, as a guard.O, My Brethren, even as every dog is allowed one bite, so let everywonder-worker be allowed one miracle. For it is right that he shouldprove his new power, lest he be deceived by the wile and malice of theapes of Choronzon.But with regard to the repetition of miracles the cause is notsimilar. Firstly cometh forth the general magical objection. Thebusiness of the aspirant is to climb the Middle Pillar from Malkuth toKether; and though the other Pillars must be grasped firmly as aids toequilibrium, he should in no wise cling to them. He aspires to theKnowledge and Conversation of his Holy Guardian Angel, and all otherworks are deviations. He may however perform miracles when necessaryin order to carry out this main work; thus. he may perform adivination to assist him to discover a suitable house for the purpose,or even evoke a planetary spirit to guard him and aid him during thetime of preparation, if it be necessary. But in all such works let himbe well assured in himself that his sole object is really thatKnowledge and Conversation. Otherwise, he has broken concentration,and the One work alone being White Magick, all others are BlackMagick.Secondly ariseth a similar objection derived from considerations ofEnergy. For all miracles involve loss; as it is said ``she perceivedthat virtue had gone out of him.'' The exception is therefore asfollows, that such miracles as tend to the conservation or renewal ofEnergy are lawful. Thus the preparation of the Elixir of Life isblameless; and the practices of the IXø of O.T.O. in general, so faras they have for object the gain of Strength, Youth, and Vitality.It may further be considered just to perform miracles to aid others,within certain limits. One must consciously say: I deliberatelysacrifice Energy and my own Great Work for this Object. Therefore theMagician must first of all calculate whether or no the object beworthy of the sacrifice. Thus, in the first year of the Path of theMaster Therion, he, with V.H. Frater Volo Noscere, evoked the SpiritBuer to save the life of V.H. Frater Iehi Aour; saying in themselves:The life of this holy man is of vast importance to this Aeon; let usgive up this small portion of our strength for this great end. Theanswer might have been made: Nay, nothing is ever lost; let him ratherwork out this evil Karma of ill-health, and die and incarnate anew inyouth and strength. It is hard even now to say if this had beenbetter. The holy man did indeed recover, did attain to yet greaterthings, did awake a great people to aspiration; no operation couldever have been more successful: Yet still there remaineth doubt as towhether the natural order of things had not conceived a finerflowering.But this is a general objection of the sceptical sort to all miraclesof whatever kind, and leadeth anon into the quagmire of argumentsabout Free Will. The adept will do better to rely upon The Book of theLaw, which urgeth constantly to action. Even rash action is betterthan none, by that Light: let the magician then argue that his follyis part of that natural order which worketh all so well.And this may be taken as a general license to perform any and everymiracle according to one's will.The argument has therefore been swung to each extreme; and like allarguments, ends in chaos.The above concerning true miracles; but with regard to false miraclesthe case is altogether different.Since it is part of the Magick of every one to cause both Nature andman to conform to the Will, man may lawfully be influenced by theperformance of miracles. But true miracles should not be used for thispurpose; for it is to profane the nature of the miracle, and to castpearls before swine; further, man is so built that he will creditfalse miracles, and regard true miracles as false. It is also usefulat times for the magician to prove to them that he is an imposter;therefore, he can easily expose his false miracles, whereas this mustnot be done where they are true; for to deny true miracles is toinjure the power to perform them.Similarly, none of the other objections cited above apply to falsemiracles; for they are not, properly speaking, magick at all, and comeunder the heading of common acts. Only insofar as common acts aremagick do they come under consideration, and here the objection may beraised that they are, peculiarly, Error; that they simulate, an


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