Copyright (c) Ordo Templi Orientis O.T.O. P.O.Box 430 Fairfax, CA 94930 USA (415) 454-5176 ---- messages only. LIMITED LICENSE Except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must accompany all copies made of this file. In particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. With these provisos, anyone may copy this file for personal use or research. Copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added. ************************************************************************* THE EQUINOX OF THE GODS Copyright 1985 by Ordo Templi Orientis P.O. Box 2303 Berkeley, California 94702 PRIVATELY PUBLISHED for ORDO TEMPLI ORIENTIS by Fr. A.U.D.C.A.L. SAN FRANCISCO (typed by Soror Alice) ANNUM Lxxx SOL IN AQUARIUS LUNA IN VIRGO A PARAPHRASE OF THE INSCRIPTIONS UPON THE OBVERSE OF THE STELE OF REVELLING Above, the gemmed azure is The naked splendour of Nuit; She bends in ecstasy to kiss The secret ardours of Hadit. The winged globe, the starry blue Are mine, o Ankh-f-n-Khonsu. I am the Lord of Thebes, and I The inspired forth-speaker of Mentu; For me unveils the veiled sky, The self-slain Ankh-f-n-Khonsu Whose words are truth. I invoke, I greet Thy presence, o Ra-Hoor-Khuit! Unity uttermost showed! I adore the might of Thy breath, Supreme and terrible God, Who makest the gods and death To tremble before Thee:-- I,I adore thee! Appear on the throne of Ra! Open the ways of the Khu! Lighten the ways of the Ka! The ways of the Khabs run through To stir me or still me! Aum! let it kill me! The Light is mine; its rays consume Me: I have made a secret door Into the House of Ra and Tum, Of Khephra, and of Ahathoor. I am thy Theban, o Mentu, The prophet Ankh-f-n-Khonsu! By Bes-na-Maut my breast I beat; By wise Ta-Nech I weave my spell. Show thy star-splendour, O Nuith! Bid me within thine House to dwell, O winged snake of light, Hadith! Abide with me, Ra-Hoor-Khuit! (next two pages are front and back of Stele) A PARAPHRASE OF THE HIEROGLYPHS OF THE II LINES UPON THE REVERSE OF THE STELE Saith of Mentu the truth-telling brother Who was master of Thebes from his birth: O heart of me, heart of my mother! O heart which I had upon earth! Stand not thou up against me a witness! Oppose me not, judge, in my quest! Accuse me not now of unfitness Before the Great God, the dread Lord of the West! For I fastened the one to the other With a spell for their mystical girth, The earth and the wonderful West, When I flourished, o earth, on the breast! The dead man Ankh-f-n-Khonsu Saith with his voice of truth and calm: O thou that hast a single arm! O thou that glitterest in the moon! I weave thee in the spinning charm; I lure thee with the billowy tune. The dead man Ankh-f-n-Khonsu Hath parted from the darkling crowds, Hath joined the dwellers of the light, Opening Duant, the star-abodes, Their keys receiving. The dead man Ankh-f-n-Khonsu Hath made his passage into night, His pleasure on the earth to do Among the living. THE EQUINOX OF THE GODS. The Official Organ of the A A (pic of eye in triangle) Do what thou wilt shall be the whole of the Law. Love is the law, love under will. The word of the law is THELEMA (in Greek) The Official Organ of the O.T.O. Deus est Homo (lamen in middle) Vol. III No. III An I x Sol in Libra SEPTEMBER MCMXXXVI E.V. Issued by the O.T.O. A.'. A.'. Publication in Class E. (A.'. A.'. SIGIL) (O.T.O. LAMEN) (BAPHOMET'S SIGNATURE) (FOLLOWING ARE PICTURES OF ASTROLOGICAL CHARTS) | | | | THE NATIVITY OF FRA. P. |THE FIRST INITIATION OF FRA. P. | | | | | | | | | | | | | | | | | --------------------------------|------------------------------- | | | | | | | | | | | | | | OF THE GODS | THE ANNIHILATION OF FRA. P. | | | | | | | | | | | | | | | | CONTENTS Page The Summons .............................................. I A Summary .............................................. 3 LIBER AL vel LEGIS Sub Figura CCXX as Delivered by XCIII== 4I8 to DCLXVI ............................................I3 GENESIS LIBRI AL ............................................39 ILLUSTRATIONS The Stele of Revealing ........................... Frontispiece Four Horoscopes ................................ Facing Summons First sketch of a Qabalistic Key to Liber AL ................I38 POCKET THE COMMENT Facsimile of the MS. of Liber AL THE SUMMONS. On April 8, 9 and I0, I904, e.v. this book was dictated to 666 (Aleister Crowley) by Aiwass, a Being whose nature he does not fully understand, but who described Himself as "the Minister of Hoor-Paar-Kraat" (the Lord of Silence). The contents of the book prove to strict scientific demon- stration that He possesses knowledge and power quite beyond anything that has been hitherto associated with human faculties. The circumstances of the dictation are described in the Equinox, Vol. I, No. vii: but a fuller account, with an outline of the proof of the character of the book is now here to be issued. The book announces a New Law for mankind. It replaces the moral and religious sanctions of the past, which have everywhere broken down, by a principle valid for each man and woman in the world, and self-evidently indefeasible. The spiritual Revolution announced by the book has already taken place: hardly a country where it is not openly manifest. Ignorance of the true meaning of this new Law has led to gross anarchy. Its conscious adoption in its proper sense is the sole cure for the political, social and racial unrest which have brought about the World War, the catastrophe of Europe and America, and the threatening attitude of China, India and Islam. Its solution of the fundamental problems of mathematics and philosophy will establish a new epoch in history. But it must not be supposed that so potent an instrument of energy can be used without danger. I summon, therefore, by the power and authority entrusted to me, every great spirit and mind now on this planed incarnate to take effective hold of this transcendent force, and apply it to the advancement of the welfare of the human race. For as the experience of these two and thirty years has shown too terribly, the book cannot be ignored. It has leavened Mankind unaware: and Man must make thereof the Bread of Life. Its ferment has begun to work on the grape of thought: Man must obtain therefrom the Wine of Ecstasy. Come then, all ye, in the Name of the Lord of the Aeon, the Crowned and Conquering Child, Heru-Ra-Ha: I call ye to partake this sacrament. Know-will-dare-and be silent! The Priest of the Princes, ANKH-AF-NA-KHONSU. A SUMMARY MARSYAS. I bear a message. Heaven hath sent (As for The The knowledge of a new sweet way Beast 666). Into the Secret Element. OLYMPAS. Master, while yet the glory clings (Any Aspirant) Declare this mystery magical! MARSYAS. I am yet borne on these blue wings Into the Essence of the All. Now, now I stand on earth again, Though, blazing through each nerve and vein, The light yet holds its choral course, Filling my frame with fiery force Like God's. Now hear the Apocalypse! New-fledged on these reluctant lips! OLYMPAS. I tremble like an aspen, quiver Like light upon a rainy river ! MARSYAS. Do what thou wilt ! is the sole word Of law that my attainment heard. Arise, and lay thine hand on God ! Arise, and set a period Unto Restriction ! That is sin : To hold thine holy spirit in ! O thou that chafest at thy bars, Invoke Nuit beneath her stars With a pure heart (Her incense burned Of gums and woods, in gold inurned) And let the serpent flame therein A little, and thy soul shall win To lie within her bosom. Lo ! Thou wouldst give all------and she cries : No ! Take all, and take me ! Gather spice And virgins and great pearls of price ! Worship me in a single robe, Crowned Richly ! Girdle of the globe, I love thee. I am drunkenness Of the inmost sense, my soul's caress Is toward thee ! Let my priestess stand Bare and rejoicing, softly fanned By smooth-lipped acolytes, upon Mine iridescent altar-stone, And in her love-chaunt swooningly Say evermore : To me ! To me ! I am the azure-lidded daughter Of sunset; the all-girdling water; The naked brilliance of the sky In the voluptuous night am I ! With song, with jewel, with perfume, Wake all my rose's blush and bloom ! Drink to me ! Love me ! I love thee, My love, my lord--to me ! to me ! OLYMPAS. There is no harshness in the breath Of this--is life surpassed, and death ? MARSYAS. There is the Snake that gives delight And Knowledge, stirs the heart aright With drunkenness. Strange drugs are thine, Hadit, and draughts of wizard wine ! These do no hurt. Thine hermits dwell Not in the cold secretive cell, But under purple canopies With mighty-breasted mistresses Magnificent as lionesses-- Tender and terrible caresses ! Fire lives, and light, in eager eyes; And massed huge hair about them lies. They lead their hosts to victory : In every joy they are kings ; then see That secret serpent coiled to spring And win the world ! O priest and king, Let there be feasting, foining, fighting, A revel of lusting, singing, smiting ! Work ; be the bed of work ! Hold ! Hold ! The stars' kiss is as molten gold. Harden ! Hold thyself up ! now die-- Ah ! Ah ! Exceed ! Exceed ! OLYMPAS. And I ? MARSYAS. My stature shall surpass the stars : He hath said it ! Men shall worship me In hidden woods, on barren scaurs, Henceforth to all eternity. OLYMPAS. Hail ! I adore thee ! Let us feast. MARSYAS. I am the consecrated Beast. I build the Abominable House. The Scarlet Woman is my Spouse--- OLYMPAS. What is this word ? MARSYAS. Thou canst not know Till thou hast passed the Fourth Ordeal. OLYMPAS. I worship thee. The moon-rays flow Masterfully rich and real From thy red mouth, and burst, young suns Chanting before the Holy Ones Thine Eight Mysterious Orisons ! MARSYAS. The last spell ! The availing word ! The two completed by the third ! The Lord of War, of Vengeance That slayeth with a single glance ! This light is in me of my Lord. His Name is this far-whirling sword. I push His order. Keen and swift My Hawk's eye flames ; these arms uplift The Banner of Silence and of Strength--- Hail ! Hail ! thou are here, my Lord, at length ! Lo, the Hawk-Headed Lord am I : My nemyss shrouds the night-blue sky. Hail ! ye twin warriors that guard The pillars of the world ! Your time Is nigh at hand. The snake that marred Heaven with his inexhaustible slime Is slain ; I bear the Wand of power, The Wand that waxes and that wanes ; I crush the Universe this hour In my left hand ; and naught remains ! Ho ! for the splendour in my name Hidden and glorious, a flame Secretly shooting from the sun. Aum ! Ha !--my destiny is done. The Word is spoken and concealed. OLYMPAS. I am stunned. What wonder was revealed ? MARSYAS. The rite is secret. OLYMPAS. Profits it ? MARSYAS. Only to wisdom and to wit. OLYMPAS. The other did no less. MARSYAS. Then prove Both by the master-key of Love. The lock turns stiffly ? Shalt thou shirk To use the sacred oil of work ? Not from the valley shalt thou wrest The eggs that line the eagle's nest ! Climb, with thy life at stake, the ice, The sheer wall of the precipice ! Master the cornice, gain the breach, And learn what next the ridge can teach ! Yet--not the ridge itself may speak The secret of the final peak. OLYMPAS. All ridges join at last. MARSYAS. Admitted, O thou astute and subtle-witted ! Yet one--loose, jagged, clad in mist ! Another--firm, smooth, loved and kissed By the soft sun ! Our order hath This secret of the solar path, Even as our Lord the Beast hath won The mystic Number of the Sun. OLYMPAS. These secrets are too high for me. MARSYAS. Nay, little brother ! Come and see ! Neither by faith nor fear not awe Approach the doctrine of the Law ! Truth, Courage, Love, shall win the bout, And those three others be cast out. OLYMPAS. Lead me, Master, by the hand d Gently to this gracious land ! Let me drink the doctrine in, An all-healing medicine ! Let me rise, correct and firm, Steady striding to the term, Master of my fate, to rise To imperial destinies ; With the sun's ensanguine dart Spear-bright in my blazing heart, And my being's basil-plant Bright and hard as adamant ! MARSYAS. Yonder, faintly luminous, The yellow desert waits for us. Lithe and eager, hand in hand, We travel to the lonely land. There, beneath the stars, the smoke Of our incense shall invoke The Queen of Space ; and subtly She Shall bend from Her Infinity Like a lambent flame of blue, Touching us, and piercing through All the sense-webs that we are As the aethyr penetrates a star ! Her hands caressing the black earth, Her sweet lithe body arched for love, Her feet a Zephyr to the flowers, She calls my name--she gives the sign That she is mine, supremely mine, And clinging to the infinite girth My soul gets perfect joy thereof Beyond the abysses and the hours ; So that--I kiss her lovely brows ; She bathes my body in perfume Of sweat....O thou my secret spouse, Continuous One of Heaven ! illume My soul with this arcane delight, Voluptuous Daughter of the Night ! Eat me up wholly with the glance Of thy luxurious brilliance ! OLYMPAS. The desert calls. MARSYAS. Then let us go ! Or seek the sacramental snow, Where like an high-priest I may stand With acolytes on every hand, The lesser peaks--my will withdrawn To invoke the dayspring from the dawn, Changing that rosy smoke of light To a pure crystalline white ; Though the mist of mind, as draws A dancer round her limbs the gauze, Clothe Light, and show the virgin Sun A lemon-pale medallion ! Thence leap we leashless to the goal, Stainless star-rapture of the soul. So the altar-fires fade As the Godhead is displayed. Nay, we stir not. Everywhere Is our temple right appointed. All the earth is faery fair For us. Am I not anointed ? The Sigil burns upon the brow At the adjuration--here and now. OLYMPAS. The air is laden with perfumes. MARSYAS. Behold ! it beams--it burns--it blooms. . . . . . OLYMPAS. Master, how subtly hast thou drawn The daylight from the Golden Dawn, Bidden the Cavernous Mount unfold Its Ruby Rose, its Cross of Gold ; Until I saw, flashed from afar, The Hawk's Eye in the Silver Star ! MARSYAS. Peace to all beings. Peace to thee, Co-heir of mine eternity ! Peace to the greatest and the least, To nebula and nenuphar ! Light in abundance be increased On them that dream that shadows are ! OLYMPAS. Blessing and worship to The Beast, The prophet of the lovely Star ! LIBER AL VEL LEGIS SUB FIGURA C C X X AS DELIVERED BY XCIII == 418 TO DCLXVI A' A' sigil Liber 220: THE BOOK OF THE LAW 1. Had! The manifestation of Nuit. 2. The unveiling of the company of heaven. 3. Every man and every woman is a star. 4. Every number is infinite; there is no difference. 5. Help me, o warrior lord of Thebes, in my unveiling before the Children of men! 6. Be thou Hadit, my secret centre, my heart & my tongue! 7. Behold! it is revealed by Aiwass the min- ister of Hoor-paar-kraat. 8. The Khabs is in the Khu, not the Khu in the Khabs. 9. Worship then the Khabs, and behold my light shed over you! 10. Let my servants be few & secret: they shall rule the many & the known. 11. These are fools that men adore; both their Gods & their men are fools. 12. Come forth, o children, under the stars, & take your fill of love! 13. I am above you and in you. My ecstasy is in yours. My joy is to see your joy. 14. Above, the gemmed azure is The naked splendour of Nuit; She bends in ecstasy to kiss The secret ardours of Hadit. The winged globe, the starry blue, Are mine, O Ankh-af-na-khonsu! 15. Now ye shall know that the chosen priest & apostle of infinite space is the prince-priest the Beast; and in his woman called the Scarlet Woman is all power given. They shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. 16. For he is ever a sun, and she a moon. But to him is the winged secret flame, and to her the stooping starlight. 17. But ye are not so chosen. 18. Burn upon their brows, o splendrous serpent! 19. O azure-lidded woman, bend upon them! 20. The key of the rituals is in the secret word which I have given unto him. 21. With the God & the Adorer I am nothing: they do not see me. They are as upon the earth; I am Heaven, and there is no other God than me, and my lord Hadit. 22. Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt. 23. But whoso availeth in this, let him be the chief of all! 24. I am Nuit, and my word is six and fifty. 25. Divide, add, multiply, and understand. 26. Then saith the prophet and slave of the beauteous one: Who am I, and what shall be the sign? So she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth, & her lithe body arched for love, and her soft feet not hurting the little flowers: Thou knowest! And the sign shall be my ecstasy, the consciousness of the continuity of exist- ence, the omnipresence of my body. 27. Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art continuous! 28. None, breathed the light, faint & faery, of the stars, and two. 29. For I am divided for love's sake, for the chance of union. 30. This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. 31. For these fools of men and their woes care not thou at all! They feel little; what is, is balanced by weak joys; but ye are my chosen ones. 32. Obey my prophet! follow out the ordeals of my knowledge! seek me only! Then the joys of my love will redeem ye from all pain. This is so: I swear it by the vault of my body; by my sacred heart and tongue; by all I can give, by all I desire of ye all. 33. Then the priest fell into a deep trance or swoon, & said unto the Queen of Heaven; Write unto us the ordeals; write unto us the rituals; write unto us the law! 34. But she said: the ordeals I write not: the rituals shall be half known and half con- cealed: the Law is for all. 35. This that thou writest is the threefold book of Law. 36. My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall com- ment thereupon by the wisdom of Ra-Hoor- Khu-it. 37. Also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. 38. He must teach; but he may make severe the ordeals. 39. The word of the Law is >THELEMA.< 40. Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law. 41. The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! Hell. 42. Let it be that state of manyhood bound and loathing. So with thy all; thou hast no right but to do thy will. 43. Do that, and no other shall say nay. 44. For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. 45. The Perfect and the Perfect are one Per- fect and not two; nay, are none! 46. Nothing is a secret key of this law. Sixty- one the Jews call it; I call it eight, eighty, four hundred & eighteen. 47. But they have the half: unite by thine art so that all disappear. 48. My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book? 49. Abrogate are all rituals, all ordeals, all words and signs. Ra-Hoor-Khuit hath taken his seat in the East at the Equinox of the Gods; and let Asar be with Isa, who also are one. But they are not of me. Let Asar be the adorant, Isa the sufferer; Hoor in his secret name and splendour is the Lord initiating. 50. There is a word to say about the Hiero- phantic task. Behold! there are three ordeals in one, and it may be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. Thus ye have star & star, sys- tem & system; let not one know well the other! 51. There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli & jasper are there; and all rare scents; jasmine & rose, and the emblems of death. Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy ser- vant sink? But there are means and means. Be goodly therefore: dress ye all in fine ap- parel; eat rich foods and drink sweet wines and wines that foam! Also, take your fill and will of love as ye will, when, where and with whom ye will! But always unto me. 52. If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit! 53. This shall regenerate the world, the little world my sister, my heart & my tongue, unto whom I send this kiss. Also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. But ecstasy be thine and joy of earth: ever To me! To me! 54. Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein. 55. The child of thy bowels, he shall behold them. 56. Expect him not from the East, nor from the West; for from no expected house cometh that child. Aum! All words are sacred and all prophets true; save only that they under- stand a little; solve the first half of the equa- tion, leave the second unattacked. But thou hast all in the clear light, and some, though not all, in the dark. 57. Invoke me under my stars! Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the House of God. All these old letters of my Book are aright; but TS is not the Star. This also is secret: my prophet shall reveal it to the wise. 58. I give unimaginable joys on earth: cer- tainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I de- mand aught in sacrifice. 59. My incense is of resinous woods & gums; and there is no blood therein: because of my hair the trees of Eternity. 60. My number is 11, as all their numbers who are of us. The Five Pointed Star, with a Circle in the Middle, & the circle is Red. My colour is black to the blind, but the blue & gold are seen of the seeing. Also I have a secret glory for them that love me. 61. But to love me is better than all things: if under the night-stars in the desert thou pres- ently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in spendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me! 62. At all my meetings with you shall the priestess say -- and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple -- To me! To me! calling forth the flame of the hearts of all in her love-chant. 63. Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you! 64. I am the blue-lidded daughter of Sunset; I am the naked brilliance of the voluptuous night-sky. 65. To me! To me! 66. The Manifestation of Nuit is at an end. *** 1. Nu! the hiding of Hadit. 2. Come! all ye, and learn the secret that hath not yet been revealed. I, Hadit, am the complement of Nu, my bride. I am not ex- tended, and Khabs is the name of my House. 3. In the sphere I am everywhere the cen- tre, as she, the circumference, is nowhere found. 4. Yet she shall be known & I never. 5. Behold! the rituals of the old time are black. Let the evil ones be cast away; let the good ones be purged by the prophet! Then shall this Knowledge go aright. 6. I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giver of Life, yet therefore is the knowledge of me the knowledge of death. 7. I am the Magician and the Exorcist. I am the axle of the wheel, and the cube in the circle. "Come unto me" is a foolish word: for it is I that go. 8. Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the worshipper. 9. Remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass & are done; but there is that which remains. 10. O prophet! thou hast ill will to learn this writing. 11. I see thee hate the hand & the pen; but I am stronger. 12. Because of me in Thee which thou knew- est not. 13. for why? Because thou wast the know- er, and me. 14. Now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! 15. For I am perfect, being Not; and my number is nine by the fools; but with the just I am eight, and one in eight: Which is vital, for I am none indeed. The Empress and the King are not of me; for there is a further secret. 16. I am The Empress & the Hierophant. Thus eleven, as my bride is eleven. 17. Hear me, ye people of sighing! The sorrows of pain and regret Are left to the dead and the dying, The folk that not know me as yet. 18. These are dead, these fellows; they feel not. We are not for the poor and sad: the lords of the earth are our kinsfolk. 19. Is a God to live in a dog? No! but the highest are of us. They shall rejoice, our chos- en: who sorroweth is not of us. 20. Beauty and strength, leaping laughter and delicious languor, force and fire, are of us. 21. We have nothing with the outcast and the unfit: let them die in their misery. For they feel not. Compassion is the vice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. Think not, o king, upon that lie: That Thou Must Die: verily thou shalt not die, but live. Now let it be understood: If the body of the King dissolve, he shall remain in pure ecstasy for ever. Nuit! Hadit! Ra- Hoor-Khuit! The Sun, Strength & Sight, Light; these are for the servants of the Star & the Snake. 22. I am the Snake that giveth Knowledge & Delight and bright glory, and stir the hearts of men with drunkenness. To worship me take wine and strange drugs whereof I will tell my prophet, & be drunk thereof! They shall not harm ye at all. It is a lie, this folly against self. The exposure of innocence is a lie. Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this. 23. I am alone: there is no God where I am. 24. Behold! these be grave mysteries; for there are also of my friends who be hermits. Now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. Ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. Beware lest any force another, King against King! Love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. 25. Ye are against the people, O my chosen! 26. I am the secret Serpent coiled about to spring: in my coiling there is joy. If I lift up my head, I and my Nuit are one. If I droop down mine head, and shoot forth venom, then is rapture of the earth, and I and the earth are one. 27. There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason. 28. Now a curse upon Because and his kin! 29. May Because be accursed for ever! 30. If Will stops and cries Why, invoking Because, then Will stops & does nought. 31. If Power asks why, then is Power weak- ness. 32. Also reason is a lie; for there is a factor infinite & unknown; & all their words are skew-wise. 33. Enough of Because! Be he damned for a dog! 34. But ye, o my people, rise up & awake! 35. Let the rituals be rightly performed with joy & beauty! 36. There are rituals of the elements and feasts of the times. 37. A feast for the first night of the Prophet and his Bride! 38. A feasy for the three days of the writing of the Book of the Law. 39. A feast for Tahuti and the child of the Prophet--secret, O Prophet! 40. A feast for the Supreme Ritual, and a feast for the Equinox of the Gods. 41. A feast for fire and a feast for water; a feast for life and a greater feast for death! 42. A feast every day in your hearts in the joy of my rapture! 43. A feast every night unto Nu, and the pleasure of uttermost delight! 44. Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eter- nal ecstasy in the kisses of Nu. 45. There is death for the dogs. 46. Dost thou fail? Art thou sorry? Is fear in thine heart? 47. Where I am these are not. 48. Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler. 49. I am unique & conqueror. I am not of the slaves that perish. Be they damned & dead! Amen. (This is of the 4: there is a fifth who is invisible, & therein am I as a babe in an egg.) 50. Blue am I and gold in the light of my bride: but the red gleam is in my eyes; & my spangles are purple & green. 51. Purple beyond purple: it is the light higher than eyesight. 52. There is a veil: that veil is black. It is the veil of the modest woman; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well, & I will re- ward you here and hereafter. 53. Fear not, o prophet, when these words are said, thou shalt not be sorry. Thou art emphatically my chosen; and blessed are the eyes that thoushalt look upon with gladness. But I will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but I lift thee up. 54. Nor shall they who cry aloud their folly that thou meanest nought avail; thou shall re- veal it: thou availest: they are the slaves of because: They are not of me. The stops as thou wilt; the letters? change them not in style or value! 55. Thou shalt obtain the order & value of the English Alphabet; thou shalt find new sym- bols to attribute them unto. 56. Begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that I have for- saken you. 57. He that is righteous shall be righteous still; he that is filthy shall be filthy still. 58. Yea! deem not of change: ye shall be as ye are, & not other. Therefore the kings of the earth shall be Kings for ever: the slaves shall serve. There is none that shall be cast down or lifted up: all is ever as it was. Yet there are masked ones my servants: it may be that yonder beggar is a King. A King may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty. 59. Beware therefore! Love all, lest perchance is a King concealed! Say you so? Fool! If he be a King, thou canst not hurt him. 60. Therefore strike hard & low, and to hell with them, master! 61. There is a light before thine eyes, o prophet, a light undesired, most desirable. 62. I am uplifted in thine heart; and the kisses of the stars rain hard upon thy body. 63. Thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of Hell's own worm. 64. Oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of Nu! prophet of Had! prophet of Ra-Hoor-Khu! Now rejoice! now come in our splendour & rapture! Come in our passionate peace, & write sweet words for the Kings. 65. I am the Master: thou art the Holy Chosen One. 66. Write, & find ecstasy in writing! Work, & be our bed in working! Thrill with the joy of life & death! Ah! thy death shall be lovely: whososeeth it shall be glad. Thy death shall be the seal of the promise of our age long love. Come! lift up thine heart & rejoice! We are one; we are none. 67. Hold! Hold! Bear up in thy rapture; fall not in swoon of the excellent kisses! 68. Harder! Hold up thyself! Lift thine head! breathe not so deep-- die! 69. Ah! Ah! What do I feel? Is the word exhausted? 70. There is help & hope in other spells. Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! 71. But exceed! exceed! 72. Strive ever to more! and if thou art truly mine -- and doubt it not, an if thou art ever joyous! -- death is the crown of all. 73. Ah! Ah! Death! Death! thou shalt long for death. Death is forbidden, o man, unto thee. 74. The length of thy longing shall be the strength of its glory. He that lives long & desires death much is ever the King among the Kings. 75. Aye! listen to the numbers & the words: 76. 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall expound it. But remember, o chose none, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word. 77. O be thou proud and mighty among men! 78. Lift up thyself! for there is none like unto thee among men or among Gods! Lift up thyself, o my prophet, thy stature shall surpass the stars. They shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. 79. The end of the hiding of Hadit; and blessing & worship to the prophet of the lovely Star! *** 1. Abrahadabra; the reward of Ra Hoor Khut. 2. There is division hither homeward; there is a word not known. Spelling is defunct; all is not aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit! 3. Now let it be first understood that I am a god of War and of Vengeance. I shall deal hardly with them. 4. Choose ye an island! 5. Fortify it! 6. Dung it about with enginery of war! 7. I will give you a war-engine. 8. With it ye shall smite the peoples; and none shall stand before you. 9. Lurk! Withdraw! Upon them! this is the Law of the Battle of Conquest: thus shall my worship be about my secret house. 10. Get the stele of revealing itself; set it in thy secret temple -- and that temple is already aright disposed -- & it shall be your Kiblah for ever. It shall not fade, but miraculous colour shall come back to it day after day. Close it in locked glass for a proof to the world. 11. This shall be your only proof. I forbid argument. Conquer! That is enough. I will make easy to you the abstruction from the ill-ordered house in the Victorious City. Thou shalt thyself convey it with worship, o prophet, though thou likest it not. Thou shalt have danger & trouble. Ra-Hoor- Khu is with thee. Worship me with fire & blood; worship me with swords & with spears. Let the woman be girt with a sword before me: let blood flow to my name. Trample down the Heathen; be upon them, o warrior, I will give you of their flesh to eat! 12. Sacrifice cattle, little and big: after a child. 13. But not now. 14. Ye shall see that hour, o blessed Beast, and thou the Scarlet Concubine of his desire! 15. Ye shall be sad thereof. 16. Deem not too eagerly to catch the promises; fear not to undergo the curses. Ye, even ye, know not this meaning all. 17. Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. Nu is your refuge as Hadit your light; and I am the strength, force, vigour, of your arms. 18. Mercy let be off; damn them who pity! Kill and torture; spare not; be upon them! 19. That stele they shall call the Abomination of Desolation; count well its name, & it shall be to you as 718. 20. Why? Because of the fall of Because, that he is not there again. 21. Set up my image in the East: thou shalt buy thee an image which I will show thee, especial, not unlike the one thou knowest. And it shall be suddenly easy for thee to do this. 22. The other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. I am the visible object of worship; the others are secret; for the Beast & his Bride are they: and for the winners of the Ordeal x. What is this? Thou shalt know. 23. For perfume mix meal & honey & thick leavings of red wine: then oil of Abramelin and olive oil, and afterward soften & smooth down with rich fresh blood. 24. The best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. 25. This burn: of this make cakes & eat unto me. This hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. 26. These slay, naming your enemies; & they shall fall before you. 27. Also these shall breed lust & power of lust in you at the eating thereof. 28. Also ye shall be strong in war. 29. Moreover, be they long kept, it is better; for they swell with my force. All before me. 30. My altar is of open brass work: burn thereon in silver or gold! 31. There cometh a rich man from the West who shall pour his gold upon thee. 32. From gold forge steel! 33. Be ready to fly or to smite! 34. But your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down & shattered, yet an invisible house there standeth, and shall stand until the fall of the Great Equinox; when Hrumachis shall arise and the double-wanded one assume my throne and place. Another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust & worship of the Snake; another soul of God and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured To the Hawk-headed mystical Lord! 35. The half of the word of Heru-ra-ha, called Hoor-pa-kraat and Ra-Hoor-Khut. 36. Then said the prophet unto the God: 37. I adore thee in the song -- I am the Lord of Thebes, and I The inspired forth-speaker of Mentu; For me unveils the veiled sky, The self-slain Ankh-af-na-khonsu Whose words are truth. I invoke, I greet Thy presence, O Ra-Hoor-Khuit! Unity uttermost showed! I adore the might of Thy breath, Supreme and terrible God, Who makest the gods and death To tremble before Thee: -- I, I adore thee! Appear on the throne of Ra! Open the ways of the Khu! Lighten the ways of the Ka! The ways of the Khabs run through To stir me or still me! Aum! let it fill me! 38. So that thy light is in me; & its red flame is as a sword in my hand to push thy order. There is a secret door that I shall make to establish thy way in all the quarters, (these are the adorations, as thou hast written), as it is said: The light is mine; its rays consume Me: I have made a secret door Into the House of Ra and Tum, Of Khephra and of Ahathoor. I am thy Theban, O Mentu, The prophet Ankh-af-na-khonsu! By Bes-na-Maut my breast I beat; By wise Ta-Nech I weave my spell. Show thy star-splendour, O Nuit! Bid me within thine House to dwell, O winged snake of light, Hadit! Abide with me, Ra-Hoor-Khuit! 39. All this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever -- for in it is the word secret & not only in the English -- and thy comment upon this the Book of the Law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the Law to give. Then they shall chance to abide in this bliss or no; it is no odds. Do this quickly! 40. But the work of the comment? That is easy; and Hadit burning in thy heart shall make swift and secure thy pen. 41. Establish at thy Kaaba a clerk-house: all must be done well and with business way. 42. The ordeals thou shalt oversee thyself, save only the blind ones. Refuse none, but thou shalt know & destroy the traitors. I am Ra-Hoor-Khuit; and I am powerful to protect my servant. Success is thy proof: argue not; convert not; talk not over much! Them that seek to entrap thee, to overthrow thee, them attack without pity or quarter; & destroy them utterly. Swift as a trodden serpent turn and strike! Be thou yet deadlier than he! Drag down their souls to awful torment: laugh at their fear: spit upon them! 43. Let the Scarlet Woman beware! If pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. I will slay me her child: I will alienate her heart: I will cast her out from men: as a shrinking and despised harlot shall she crawl through dusk wet streets, and die cold and an- hungered. 44. But let her raise herself in pride! Let her follow me in my way! Let her work the work of wickedness! Let her kill her heart! Let her be loud and adulterous! Let her be covered with jewels, and rich garments, and let her be shameless before all men! 45. Then will I lift her to pinnacles of power: then will I breed from her a child mightier than all the kings of the earth. I will fill her with joy: with my force shall she see & strike at the worship of Nu: she shall achieve Hadit. 46. I am the warrior Lord of the Forties: the Eighties cower before me, & are abased. I will bring you to victory & joy: I will be at your arms in battle & ye shall delight to slay. Success is your proof; courage is your armour; go on, go on, in my strength; & ye shall turn not back for any! 47. This book shall be translated into all tongues: but always with the original in the writing of the Beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no Beast shall divine. Let him not seek to try: but one cometh after him, whence I say not, who shall discover the Key of it all. Then this line drawn is a key: then this circle squared in its failure is a key also. And Abrahadabra. It shall be his child & that strangely. Let him not seek after this; for thereby alone can he fall from it. 48. Now this mystery of the letters is done, and I want to go on to the holier place. 49. I am in a secret fourfold word, the blasphemy against all gods of men. 50. Curse them! Curse them! Curse them! 51. With my Hawk's head I peck at the eyes of Jesus as he hangs upon the cross. 52. I flap my wings in the face of Mohammed & blind him. 53. With my claws I tear out the flesh of the Indian and the Buddhist, Mongol and Din. 54. Bahlasti! Ompehda! I spit on your crapulous creeds. 55. Let Mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! 56. Also for beauty's sake and love's! 57. Despise also all cowards; professional soldiers who dare not fight, but play; all fools despise! 58. But the keen and the proud, the royal and the lofty; ye are brothers! 59. As brothers fight ye! 60. There is no law beyond Do what thou wilt. 61. There is an end of the word of the God enthroned in Ra's seat, lightening the girders of the soul. 62. To Me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. 63. The fool readeth this Book of the Law, and its comment; & he understandeth it not. 64. Let him come through the first ordeal, & it will be to him as silver. 65. Through the second, gold. 66. Through the third, stones of precious water. 67. Through the fourth, ultimate sparks of the intimate fire. 68. Yet to all it shall seem beautiful. Its enemies who say not so, are mere liars. 69. There is success. 70. I am the Hawk-Headed Lord of Silence & of Strength; my nemyss shrouds the night-blue sky. 71. Hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. 72. I am the Lord of the Double Wand of Power; the wand of the Force of Coph Nia-- but my left hand is empty, for I have crushed an Universe; & nought remains. 73. Paste the sheets from right to left and from top to bottom: then behold! 74. There is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. 75. The ending of the words is the Word Abrahadabra. The Book of the Law is Written and Concealed. Aum. Ha. THE COMMENT. Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy after the first reading. Whosoever disregards this does so at his own risk and peril. These are most dire. Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence. All questions of the Law are to be decided only by appeal to my writings, each for himself. There is no law beyond Do what thou wilt. Love is the law, love under will. The priest of the princes, ANKH-F-N-KHONSU GENESIS LIBRI AL CHAPTER I.*1* The Boyhood of Aleister Crowley. At 36 Clarendon Square, Leamington, Warwickshire, England, at I0.50 p.m. on the twelfth day of October, in the Eighteen Hundred and Seventy-Fifth Year of the vulgar era, was born the person whose history is to be recounted. His father was named Edward Crowley; his mother, Emily Bertha, her maiden name being Bishop. Edward Crowley was an Exclusive Plymouth Brother, the most considered leader in that sect. This branch of the family of Crowley has been settled in England since Tudor times, but is Celtic in origin, Crowley being a clan in Kerry and other counties in the South-West of Ireland, of the same stock as the Breton `de Querouaille' or `de Kerval' which gave a Duchess of Portsmouth to England. It is supposed that the English branch---the direct ancestry of Edward Alexander Crowley---came to England with the Duke of Richmond, and took root at Bosworth. In I88Ihe went to live at The Grange, Redhill, Surrey. In I884 the boy, who had till then been educated by governesses and tutors, was sent to a school at St. Leonards, kept by some extreme Evangelicals named Habershon. A year later he was transferred to a school at Cambridge kept by a Plymouth Brother of the name of Champney. (The dates in this paragraph are possibly inaccurate. Documentary evidence is at the present moment unavailable. Ed.) On March 5, I887, Edward Crowley died. Two years later the boy was removed from the school. Those two years were years of unheard-of torture. He has written details in the Preface to "The World's Tragedy." This torture seriously undermined his health. For two years he travelled, mostly in Wales and Scotland, with tutors. In I890 he went for a short time to a school at Streatham, kept by a man named Yarrow, his mother having moved there in order to be near her brother, an extremely narrow Evangelical named Tom Bond Bishop. This prepared him for Malvern, which he entered at the summer term of I89I. He only remained there a year, as his health was still very delicate. In the autumn he entered for a term at Tonbridge, but fell seriously ill, and had to be removed. The year I893 was spent with tutors, principally in Wales, the north of Scotland, and Eastbourne. In I895 he completed his studies in chemistry at King's College, London, and in October of that year entered Trinity College, Cambridge. With this ends the first period of his life. It is only necessary to state briefly that his brain developed early. At four years old he could read the Bible aloud, showing a marked predilection for the lists of long names, the only part of the Bible which has not been tampered with by theologians.*1* He could also play chess well enough to beat the average amateur, and though constantly playing never lost a game till I895.*2* He was taught by a tailor who had been summoned to make clothes for his father, and was treated as a guest on account of his being a fellow "Plymouth Brother". He beat his teacher uniformly after the first game. He must have been six or seven years old at this time. He began to write poetry in I886, if not earlier. Vide "Oracles". After the death of his father, who was a man of strong common sense, and never allowed his religion to interfere with natural affection, he was in the hands of people of an entirely contrary disposition. His mental attitude was soon concentrated in hatred of the religion which they taught, and his will concentrated in revolt against its oppressions. His main method of relief was mountaineering, which left him alone with nature, away from the tyrants. The years from March, I887, until entering Trinity College, Cambridge, in October, I895, represented a continual struggle towards freedom. At Cambridge he felt himself to be his own master, refused to attend Chapel, Lectures or Hall, and was wisely left alone to work out his won salvation by his tutor, the late Dr. A. W. Verrall. It must be stated that he possessed natural intellectual ability to an altogether extraordinary degree. He had the faculty of memory, especially verbal memory, in astonishing perfection. As a boy he could find almost any verse in the Bible after a few minutes search. In I900 he was tested in the works of Shakespeare, Shelley, Swinburne (Ist series of Poems and Ballads), Browning and The Moonstone. He was able to place exactly any phrase from any of these books, and in nearly every case to continue with the passage. He showed remarkable facility in acquiring the elements of Latin, Greek, French, Mathematics and Science. He learnt "little Roscoe" almost by heart, on his won initiative. When in the Lower Fifth at Malvern, he came out sixth in the school in the annual Shakespeare examination, though he had given only two days to preparing for it. Once, when the Mathematical Master, wishing to devote the hour to cramming advanced pupils, told th class to work out a set of examples of Quadratic Equations, he retorted by asking at the end of forty minutes what he should do next, and handed up the whole series of 63 equations, correct. He passed all his examinations both at school and university with honours, though refusing uniformly to work for them. On the other hand, he could not be persuaded or constrained to apply himself to any subject which did not appeal to him. He showed intense repugnance to history, geography, and botany, among others. He could never learn to write Greek and Latin verses, this probably because the rules of scansion seemed arbitrary and formal. Again, it was impossible to him to take interest in anything from the moment that he had grasped the principles of "how it was, or might be done." This trait prevented him from putting the finishing touches to anything he attempted. For instance, he refused to present himself for the second part of his final examination for his B.A. degree, simply because he knew himself thoroughly master of the subject!*1* This characteristic extended to his physical pleasures. He was abjectly incompetent at easy practice climbing on boulders, because he knew he could do them. It seemed incredible to the other men that this lazy duffer should be the most daring and dexterous cragsman of his generation, as he proved himself whenever he tackled a precipice which had baffled every other climber in the world.*2* Similarly, once he had worked out theo- retically a method of climbing a mountain, he was quite content to tell the secret to others, and let them appropriate the glory. (The first ascent of the Dent du Geant from the Montanvers is a case in point.) It mattered everything to him that something should be done, nothing that he should be the one to do it. This almost inhuman unselfishness was not incompatible with consuming and insatiable personal ambition. The key to the puzzle is probably this ; he wanted to be something that nobody else had ever been, or could be. He lost interest in chess as soon as he had proved to himself (at the age of 22) that he was a master of the game, having beaten some of the strongest amateurs in England, and even one or two professional "masters." He turned from poetry to painting, more or less, when he had made it quite certain that he was the greatest poet of his time. Even in Magick, having become The Word of the Aeon, and thus taken his place with the other Seven Magi known to history, out of reach of all possible competition, he began to neglect the subject. He is only able to devote himself to it as he does because he has eliminated all personal ideas from his Work ; it has become as automatic as respiration. We must also put on record his extraordinary powers in certain unusual spheres. He can remember the minutest details of a rock- climb, after years of absence. He can retrace his steps over any path once traversed, in the wildest weathee or the blackest night. He can divine the one possible passagr through the most complex and dangerous ice-fall. (E.g. the Vuibez seraes in I897, the Mer de Glace, right centre, in I899.) He possesses a "sense of direction" independent of any known physical methods of taking one's bearings ; and this is as effec- tive in strange cities as on mountains or deserts. He can smell the presence of water, of snow, and other supposedly scentless substances. His endurance is exceptional. He has been known to write for 67 consecutive hours : his "Tannhauser" was thus written in I900. He has walked over I00 miles in 2 I/2 days, in the desert : as in the winter of I9I0. He has frequently made expeditions lasting over 36 hours, on mountains, in the most adverse connditions. He holds the World's record for the great- est number of days spent on a glacier--65 days on the Baltoro in I902; also that for the greatest pace uphill over I6,000 feet--4,000 feet in I hour 23 minutes on Iztaccihuatl in I900; that for the highest peak (first ascent by a solitary climber)--the Nevado de Toluca in I90I; and numerous others.*1* Yet he is utterly fagged-out by the mere idea of a walk of a few hundred yards, if it does not interest him, and excite his imagination, to take it ; and it is only with the greatest effort that he can summon the energy to write a few lines if, instead of his wanting to do them, he merely knows that they must be done. This account has been deemed necessary to explain how it is that a man of such unimaginable commanding qualities as to have made him world-famous in so many diverse spheres of action, should have been so grotesquely unable to make use of his faculties, or even of his achievements, in any of the ordinary channels of human activity; to consolidate his personal pre-eminence, or even to secure his position from a social or economic standpoint. CHAPTER II. Adolescence : Beginnings of Magick. The Birth of FRATER PERDURABO. 0 =0 to 4 =7 Having won freedom, he had the sense not to waste any time in enjoying it. He had been deprived of all English literature but the Bible during the whole of his youth, and he spent his three years at Cambridge in repairing the defect. He was also working for the Diplomatic Service, the late Lord Salisbury and the late Lord Ritchie having taken an interest in his career, and given him nominations. In October, I897, he was suddenly recalled to his understanding of the evils of the alleged 'existing religion,' and experienced a trance, in which he perceived the utter folly of all human ambition. The fame of an ambassador rarely outlives a century. That of a poet is almost as ephemeral. The earth must one day perish. He must build in some material more lasting. This conception drove him to the study of Alchemy and Magick. He wrote to the author of "The Book of Black Magic and of Pacts," a pompous American named Arthur Waite, notorious for the affectations and obscurities of his style, and the mealy-mouthed muddle of his mysticism. This nebulous impresario, presentin an asthmatic Isis in the Opera "Bull- Frogs," had hinted in his preface that he knew certain occult sanctuaries wherein Truth and Wisdom were jealously guarded by a body of Initiates, to be despensed to the postulant who proved himself worthy to partake of their privileges. Mr. Waite recommended him to read a book called "The Cloud on the Sanctuary." His taste for mountaineering had become a powerful passion, and he was climbing in Cumberland when he met Oscar Eckenstein, perhaps the greatest of all the mountaineers of his period, with whom he was destined to climb thenceforward until I902. In the summer a party was fromed to camp on the Schonbuhl Glacier at the foot of the Dent Blanche, with a view to an expedition ot the Himalayas later on. During his weeks on the Glacier, where the bad weather was continous, he studied assiduously the translation by S. L. Mathers of three books which form part of von Rosenroth's "Kabbalah Unveiled." On one of his decents to Zermatt, he met a distinguished chemist, Julian L. Bater, who had studied Alchemy. He hunted this clue through the valley, and made Baker promise to meet him in London at the end of the sea- son, and introduce him to others who were interested in Occult science. This happened in September ; through Baker, he met another chemist named George Cecil Jones, who introduced him to the Hermetic Order of the Golden Dawn. He made rapid progress in this Order, and in the spring of I900 was its chief in England. The details of this period must be studied in "The Temple of Solomon the King," where a full account of the Order is given. In the Order he met one, Allan Bennett, Frater Iehi Aour. Jones and Bennett were both Adepts of high standing. The latter came to live with him in his flat, and together they carried out many operations of ceremonial magick. Allan Bennett was constant illhealth, and went to Ceylon at the end of I899. It was on his entry into this Order that the subject of this history took the motto of "Perdurabo"--'I will endure to the end.' In July, I900, he went to Mexico, and devoted his whole time to the continued practice of Magick, in which he obtained extraordinary success. (See Equinox Vol. I, No. III for a condensed account of some of these. It may be here stated summarily that he invoked certain Gods, Goddesses, and Spirits to visible appearance, learnt how to heal physical and moral diseases, how to make himself invisible, how to obtain communications from spiritual sources, how to control other minds, etc., etc.) And then.... CHAPTER III. Beginnings of Mysticism. The Birth of FRATER OU MH. 7=4 Oscar Eckenstein, on his arrival in Mexico, where he was to climb mountains with the subject of our essay, found him in a rather despondent mood. He had attained the most satisfactory results. He was able to communicate with thed divine forces, and operations such as those of invisibility and evocation had been mastered. Yet with all this there was a certain dissatisfaction. Success had not given him all that he had hoped for. He placed the situration before his companion, rather to clear his own mind than hoping for any help, for he supposed him to be entirely ignorant of all these subjects, which he habitually treated with dislike and contempt. Judge of his surprise, then, when he found in this unpromising quarter a messenger form the Great White Brotherhood ! His companion told him to abandon all magick. "The Task," said Eckenstein, "involves the control of the mind. Yours is a wandering mind." The proposition was indignantly denied. "Test it," said the Master. A short experiment was conclusive. It was impossible for the boy to keep his mind fixed upon a single object for even a few seconds at a time. The mind, thougfh perfectly stable in motion, was unable to rest, just as a gyroscope falls when the flywheel slows down. An entirely new course of experiments was consequently undertaken. Half-an-hour every morning and half-an-hour every evening were devoted to attempts to control the mind, by the simple process of imagining a familiar object, and endeavouring to keep concentrated upon it.*1* He soon became sufficiently expert in this initial practice to proceed to concentration on regularly moving objects such as a pendulum, and, ultimately, on living objects. A further series of experiments dealt with the other senses. He tried to imagine and retain the taste of chocolate or of quinine, the smell of various familiar perfumes, the sound of bells, waterfalls, and so on, or the feeling excited by such objects as velvet, silk, fur, sand and steel. In the spring of I90I, he left Mexico, went to San Francisco, Honolulu, Japan, China and Ceylon, always continuing these experiments. His Master had not told him to what they would ultimately lead. In Ceylon he found Frater I.A. (Allan Bennett), with whom he went to Kandy, where they took a bungalow named Marlboroigh, overlooking the lake. I.A. had himself been developing on similar lines under P. Ramanathan, the Solicitor-General of Ceylon, known to occultists under the name of Shri Parananda.*2* I.A. told him that in order to concentrate he must first see that no interruptions reached him from the body, and counselled the adoption of Asana, a settled position in which all bodily movement was to be suppressed. Further, he was to practice Pranayama, or control of the breathing, which has a similar effect in reducing to the lowest possible point the internal movements of the body.*1* During the months of this stay at Kandy, he practised these, obtained success in Asana, the intense pain of the practices being overcome, and changed into an indescribable sense of physical well-being and comfort. While in Pranayama he passed through the first stage, which is marked by profuse perspiration of a peculiar kind ; the second, which is accompanied by rigidity of the body ; and the third, in which the body unconsciously hops about the floor, without in any way disturbing the Asana. During the latter part of August and the whole of September, his practices became continous by day and night, in order to create a rhythm in the mind similar to that which Pranayama produces in the body. He adopted a Mantra, or sacred sentence, by the constant repetition of which it became automatic in his brain, so that it would continue through sleep, and he would wake up actually repeating the words. Sleep itself, too, was broken up into short periods of very light sleep of a peculiar kind, in which consciousness is hardly lost, althougfh the body obtains perdect rest. These practices continued into October, at the beginning of which he reached the state of Dhyana, a tremendous spiritual experience, in which the subject and object of meditation unite with excessive violence in blinding brilliance and music of a kind to which earthly harmony affords no parallel.*1* The result of this however was to cause so intense a satisfaction with his progress, that he gave up work. He then visited Anuradhapura and others of the buried cities of Ceylon. In November he went to India, and in January visited I.A. at Akyab in Burma,where that Adept was living in a monastery, with the intention of preparing himself to take the Yellow Robe of the Buddhist Sangha. The whole of the summer of I902 was spent in an expedition to Chogo Ri (K2) in the Himalayas.*2* During the whole of this period he did very little occult work. November, I902, him in Paris, where he stayed off and on till the spring of I903, when he returned to his house in Scotland. We must now go backwards in time, to take up a thread which had run through his whole work, so umportant as to demand a chapter to itself:-- CHAPTER IV. The Sacred Magic of Abramelin the Mage. The Birth of FRATER----------*1* 5=6 A. A. In the autumn of I898 George Cecil Jones had directed the attention of Frater Perdurabo to a book entitled "The Book of the Sacred Magic of Abramelin the Mage." The essence of this book is as follows : The aspirant must have a house secure from observation and interference. In this house there must be an oratory with a window to the East, and a door to the North opening upon a terrace, at the end of which must be a lodge. He must have a Robe, Crown, Wand, Altar, Incense, Anointing Oil, and a Silver Lamen. The terrace and lodge must be strewn with fine sand. He withdraws himself gradually from human intercourse to devote himself more and more to prayer for the space of four months. He must then occupy two months in almost continuous prayer, speaking as little as possible to anybody. At the end of this period he invokes a being described as the Holy Guardian Angle, who appears to him (or to a child employed by him), and who will write in dew upon the Lamen, which is placed upon the Altar. The Oratory is filled d with Divine Perfume not of the aspirant's kindling. After a period of communion with the Angel, he summons the Four Great Princes of the Daemonic World, and forces them to swear obedience. On the following day he calls forward and subdues the Eight Sub- Princes ; and the day after that, the many Spirits serving these. These inferior Daemons, of whom four act as familiar spirits, then operate a collection of talismans for various purposes. Such is a brief account of the Operation described in the book. This Operation strongly appealed to our student. He immediately set about to procure a suitable house, and to prepare everything that might be necessary for the operation. All was ready for the beginning in Easter of I900, and it must be said that the preliminary work alone is so tremendous that a long story might be written of the events of these I8 months of preparation. The Operation itself was however never begun. A fortnight or so before the time appointed, he received an urgent appeal from his Master to save him and the Order from destruction. He gave up his own prospects of personal advancement without hesitation, and hastened to Paris.*1* That the Master proved to be no Master, and the Order no Order, but the incarnation of Disorder, had no effect upon the good Karma created by this renunciation of a project on which he had set his heart for so long. In Mexico, he kept vigil during several nights in the Temple of the Order of the Lamp of the Invisible Light, an Order whose High Priest is pledged to maintain a Secret and Eternal Lamp. In this shrine he received some shadowing forth of the Vision of the Holy Guardian Angel, and that of the Four Great Princes : here also he renewed the Oath of the Operation. (The whole of his magical career is best interpreted as the performance of this Operation. One must not suppose that Initiation is a formality, observing the "unities," like being made a Mason. All life pertains to the process, and it pervades the whole personality ; the official recognition of attainment is merely a token of what had taken place.) On his return to Scotland in I903, he found ample evidence of the presence of the forces of the Operation, but by now, having conceived that Work in a subtler manner and having prepared to carry it out in the Temple of his own body, having seen Magick, in short, more of less in the manner in which it is seen in Parts II and III of the Book 4, he was able to dispense with the exterior physical appurtenances of this Operation. We must now pass over a few years, and deal with the completion of this Operation, although it is in a sense irrelevant to the purpose of this book. During the winter of I905-6, he was traveling across China. He had come to the point of conquering his mind. That mind had broken up. He saw that the human mind is by its very nature evanescent, because of the fact that nature is not unity but duality. Truth is relative. All things end in mystery. In such sentences have the philosophers of the past formulated this proposition, as announcing the intellectual bankruptcy which he, with greater frankness, describes as insanity. Passing from this, he became as a little child, and on reaching the Unity behind the mind, found the purpose of his life formulated in these words, The Obtaining of the Knowledge and Conversation of the Holy Guardian Angel. He then found himself, having destroyed all other Karma, perfectly free to pursue this one work. He then accomplished the six months of Invocation, as prescribed in the Book of the Sacred Magic, and was rewarded in October, I906, by complete success.*1* He then proceeded to the evocation and conquest of the Four Great Princes and their Inferiors, a work whose results must be studied in the light of his subsequent career. We have now finished all that is necessary to say concerning him, for the account of some of his further Attainment is given fully in Liber CDXVIII, "The Vision and the Voice," also in Equinox Vol. I No. X "The Temple of Solomon the King," where the unexpected result of the Communion of the Holy Guardian Angel is shown in a symbolism which can hardly be understood without reference to the events of I904, which are now wholly pertinent to this Essay. CHAPTER V. The Results of Recession. The wisest of the Popes, on being shown some miracles, refused to be impressed, remarking that he did not believe in them, he had seen too many. The result of the Meditation practices and their results, following those of Magick, was to give our student a conception of the Universe which was purely mental. Everything was a phenomenon in mind. He did not as yet see that this conception is self-destructive ; but it made him skeptical, and indifferent to whatever happened. You cannot really be impressed by anything which you know to be nothing more than one of your own thoughts. Any occurrence can be interpreted as a thought, or as a relation between two thoughts. In practice this leads to profound indifferentism, miracles having become commonplace. But what would be the amazement of the priest who, placing the Host upon his tongue, found his mouth full of bleeding flesh ! At the period of writing, it is evident for what purpose our student was led into this state. I t was not to the Magician, not to the mystic, it was to a militant member of the Rationalist Press Association that the great Revelation was to be made. It was necessary to prove to him that there was in actual truth a Sanctuary, that there was in sober earnest a body of Adepts. It matters nothing whether these Adepts are incarnated or discarnated, human or divine. The only point at issue is that there should be conscious Beings in possession of the deepest secrets of Nature, pledged to the uplifting of humanity, filled with Truth, Wisdom and Understanding. It is practical to prove the existence of individuals whose knowledge and power, although not complete--for the nature of Knowledge and Power is such that they can never be complete, since the ideas themselves contain imperfections--are yet enormously greater than aught known to the rest of humanity. It was of such a body that our student had heard in the "Cloud upon the Sanctuary" ; admission to its adyta had been the guiding hope of his life. His early attainments had tended rather to shake his belief in the existence of such an organization. He had not yet reckoned up the events of his life ; he had not yet divined the direction and the set purpose informing their apparently vagrant course. It might have been by chance that whenever he had been confronted with any difficulty the right person had instantly come forward to solve it, whether in the valleys of Switzerland, the mountains of Mexico, or the jungles of the East. At this period of his life he would have scouted the idea as fantastic. He had yet to learn that the story of Balaam and his prophetic ass might be literally true. For the great Message that came to him came, not through the mouth of any person with any pretensions to any knowledge of this or any other sort, but through an empty-headed woman of society. The plain facts of this revelation must be succinctly stated in a new chapter. CHAPTER VI. The Great Revelation. The Arising of THE BEAST 666. 9=2 It has been judged best to reprint as it stands the account of these matters originally compiled for "The Temple of Solomon the King." (Equinox Vol. I, No. VII, pp 357-386.)*1* THE PRIEST In opening this the most important section of Frater P.'s career, we may be met by the unthinking with the criticism that since it deals rather with his relation to others than with his personal attainment, it has no place in this volume.*2* Such criticism is indeed shallow. True, the incidents which we are about to record took place on planes material or contiguous thereto ; true, so obscure is the light by which we walk that much must be left in doubt ; true, we have not as yet the supreme mystical attainment to record ; but on the other hand it is our view that the Seal set upon Attainment may be itself fittingly recorded in the story of that Attainment, and that no step in progress is more important than that when it is said to the aspirant: "Now that you are able to walk alone, let it be your first care to use that strength to help others!" And so this great event which we are about to describe, an event which will lead, as time will show, to the establishment of a New Heaven and New Earth for all men, wore the simplest and humblest guise. So often the gods come clad as peasants or as children ; nay, I have listened to their voices in stones and trees. However, we must not forget that there are persons so sensitive and so credulous that they are convinced by anything, I suppose that there are nearly as many beds in the world as there are men ; yet for the Evangelical every bed conceals its Jesuit. We get "Milton composing baby rhymes" and "Locke reasoning in gibberish," divine revelations which would shock the intelligence of a sheep or a Saxon ; and we find these upheld and defended with skill and courage. Therefore, since we are to announce the divine revelation made to Fra. P., it is of the last importance that we should study his mind as is was at the time of the Unveiling. If we find it to be the mind of a neurotic, of a mystic, of a person predisposed, we shall slight the revelation ; if it be that of a sane man of the world, we shall attach more importance to it. If some dingy Alchemist emerges from his laboratory, and proclaims to all Tooting that he has made gold, men doubt ; but the conversion to spiritualism of Professor Lombroso made a great deal of impression on those who did not understand that his criminology was but the heaped delusion of a diseased brain. So we shall find that the A.A. subtly prepared Fra. P. by over two years' training in rationalism and indifferentism for Their message. And we shall find that so well did They do Their work that he refused the message for five years more, in spite of many strange proofs of its truth. We shall find even that Fra. P. had to be stripped naked of himself before he could effectively deliver the message. The battle was between all that mighty will of his and the Voice of a Brother who spoke once, and entered again into His silence ; and it was not Fra. P. who had the victory. We left Fra. P. in the autumn of I90I having made considerable progress in Yoga. We noted that in I902 he did little or nothing either in Magic or Mysticism. The interpretation of the occult phenomena which he had observed occupied him exclusively, and his mind was more and more attracted to materialism. What are phenomena ? he asked. Of noumena I know and can know nothing. All I know is, as far as I know, a mere modification of the mind, a phase of consciousness. And thought is a secretion of the brain. Consciousness is a function of the brain. If this thought was contradicted by the obvious, "And what is the brain ? A phenomenon in mind !", it weighed less with him. It seemed to his mind as yet unbalanced (for all men are unbalanced until they have crossed the Abyss), that it was more important to insist on matter than on mind. Idealism wrought such misery, was the father of all illusion, never led to research. And yet, what odds ? Every act or thought is determined by an infinity of causes, is the resultant of an infinity of forces. He analysed God, saw that every man had made God in his own image, saw the savage and cannibal Jews devoted to a savage and cannibal God, who commanded the rape of virgins and the murder of little children. He saw the timid inhabitants of India, races continually the prey of every robber tribe, inventing the effeminate Vishnu; while, under the same name, their conquerors worshiped a warrior, the conqueror of Demon Swans. He saw the flower of earth throughout all time, the gracious Greeks, what gracious gods they had invented. He saw Rome, in its strength devoted to Mars, Jupiter and Hercules, in its decay turning to emasculate Attis, slain Adonis, murdered Osiris, crucified Christ. He could even trace in his own life every aspiration, every devotion, as a reflection of his physical and intellectual needs. He saw, too, the folly of all this supernaturalism. He heard the Boers and the British pray to the same Protestant God, and it occurred to him that the early success of the former might be due rather to superior valour than to superior praying power, and their eventual defeat to the circumstance that they could only bring 60,000 men against a quarter of a million. He saw, too, the face of humanity mired in its own blood that dripped from the leeches of religion fastened to its temples. In all this he saw man as the only thing worth holding to ; the one thing that needed to be "saved," but also the one thing that could save it. All that he had attained, then, he abandoned. The intuitions of the Qabalah were cast behind him with a smile at his youthful folly ; magic, if true, led nowhere ; Yoga had become psychology. For the solution of his original problems of the universe he looked to metaphysics ; he devoted his intellect to the cult of absolute reason. He took up once more with Kant, Hume, Spencer, Huxley, Tyndall, Maudsley, Mansel, Fitche, Schelling, Hegel, and many another ; while as for his life, was he not a man ? He had a wife ; he knew his duty to the race, and to his own ancient graft thereof. He was a traveller and a sportsman ; very well, then, live it ! So we find that from November, I9OI he did no practices of any kind until the Spring Equinox of I904, with the exception of a casual week in the summer of I903, and an exhibition game of magick in the King's Chamber of the Great Pyramid in November, I903, when by his invocations he filled that chamber with a brightness as of full moonlight. (This was no subjective illusion. The light was sufficient for him to read the ritual by.) Only to conclude, "There, you see it ? What's the good of it ?" We find him climbing mountains, skating, fishing, hunting big game, fulfilling the duties of a husband ; we find him with the antipathy to all forms of spiritual thought and work which marks disappointment. If one goes up the wrong mountain by mistake, as may happen, no beauties of that mountain can compensate for the disillusionment when the error is laid bare. Leah may have been a very nice girl indeed, but Jacob never cared for her after that terrible awakening to find her face on the pillow when, after seven years' toil, he wanted the expected Rachel. So Fra. P., after five years barking up the wrong tree, had lost interest in trees altogether as far as climbing them was concerned. He might indulge in a little human pride : "See, Jack, that's the branch I cut my name on when I was a boy"; but even the golden fruit of Eternity in its branches, he would have done no more than lift his gun and shoot the pigeon that flitted through its foliage. Of this "withdrawal from the vision" the proof is not merely deducible from the absence of all occult documents in his dossier, and from the full occupation of his life in external and mundane duties and pleasures, but is made irrefragible and emphatic by the positive evidence of his writings. Of these we have several examples. Two are dramatisations of Greek mythology, a subject offering every opportunity to the occultist. Both are markedly free from any such allusions. We have also a slim booklet, `Rosa Mundi,' in which the joys of pure human love are pictured without the faintest tinge of mystic emotion. Further, we have a play, `The God Eater,' in which the Origin of Religion, as conceived by Spencer or Frazer, is dramatically shown forth ; and lastly we have a satire, `Why Jesus Wept,' hard, cynical, and brutal in its estimate of society, but careless of any remedy for its ills. It is as if the whole past of the man with all its aspiration and attainment was blotted out. He saw life (for the first time, perhaps) with commonplace human eyes. Cynicism he could understand, romance he could understand ; all beyond was dark. Happiness was the bedfellow of contempt. We learn that, late in I903, he was proposing to visit China on a sporting expedition, when a certain very commonplace communication made to him by his wife caused him to postpone it. "Let's go and kill something for a month or two," said he, "and if you're right, we'll get back to nurses and doctors." So we find them in Hambantota, the south-eastern province of Ceylon, occupied solely with buffalo, elephant, leopard, sambhur, and the hundred other objects of the chase. We here insert extracts from the diary, indeed a meagre production--after what we have seen of his previous record in Ceylon. Whole weeks pass without a word ; the great man was playing bridge, poker, or golf! The entry of February I9th reads as if it were going to be interesting, but it is followed by that of February 20th. It is however certain that about the I4th of March he took possession of a flat in Cairo--in the Season ! Can bathos go further ? So that the entry of March I6th is dated from Cairo. (Our notes are given in round brackets.) Frater P.'s Diary (This diary is extremely incomplete and fragmentary. Many entries, too, are evidently irrelevant or "blinds." We omit much of the latter two types.) "This eventful year I903 finds me at a nameless camp in the jungle of a Southern Province of Ceylon ; my thoughts, otherwise divided between Yoga and sport, are diverted by the fact of a wife..." (This reference to Yoga is the subconscious Magical Will of the Vowed Initiate. He was not doing anything ; but, on questioning himself, as was his custom at certain seasons, he felt obliged to affirm his Aspiration.) Jan. I ...(Much blotted out)...missed deer and hare. So annoyed. Yet the omen is that the year is well for works of Love and Union ; ill for those of Hate. Be mine of Love ! (Note that he does not add "and Union.")*1* Jan. 28 Embark for Suez. Feb. 7 Suez. Feb. 8 Landed at Port Said. Feb. 9 To Cairo. Feb. II Saw b.f.g. b.f.b. (This entry is quite unintelligible to us.) Feb. I9 To Helwan as Oriental Despot. (Apparently P. had assumed some disguise, pro- bably with the intention of trying to study Islam from within as he had done with Hinduism.) Feb. 20 Began golf. March I6 Began INV. (invocation) IAO*2* March I7 THOTH [in Greek] appeared.*3* March I8 Told to INV. (invoke) HORUS*4* [in Greek] as the sun*5* [drawn] by new way. March I9 Did this badly at noon 30. March 20 At I0 p.m. did well--Equinox of Gods--Nov--(? new) C.R.C. (Christian Rosy Cross, we conjecture.) Hoori now Hpnt (obviously "Hierophant"). March 2I in . I.A.M. (? one o'clock) March 22 X.P.B. (May this and the entry March 24, refer to the brother of the A.A. who found him ?) E.P.D. in 84 m. (Unintelligible to us ; probably a blind.) March 23 Y.K. done. (?His work on the Yi King.)*1* March 24 Met [sanskrit] again. March 25 823 Thus 46I =p f l y 2 b z 2I8 " " (Blot) wch trouble with ds. (Blot) P.B. (All unintelligible ; possibly a blind.) April 6 Go off again to H, taking A's p. (This is probably a blind.) Before we go further into the history of this period we must premise as follows. Fra. P. never made a thorough record of this period. He seems to have wavered between absolute scepticism in the bad sense, a dislike of the revelation, on the one hand, and real enthusiasm on the other. And the first of these moods would induce him to do thins to spoil the effect of the latter. Hence the "blinds" and stupid meaningless cyphers which deface the diary. And, as if the Gods themselves wished to darken the Pylon, we find later, when P.'s proud will had been broken, and he wished to make straight the way of the historian, his memory (one of the finest memories in the world) was utterly incompetent to make everything certain. However, nothing of which he was not certain will be entered in this place. We have one quite unspoiled and authoritative document: "The Book of Results," written in one of the small Japanese vellum note-books which he used to carry. Unfortunately, it seems to have been abandoned after five days. What happened between March 23rd and April 8th ? THE BOOK OF RESULTS March I6th Die [mercury]*1* I invoke IAO. (Fra. P. tells us that this was done by the ritual of the "Bornless One," identical with the "Preliminary In- vocation"*2* in the "Goetia," merely to amuse his wife by showing her the sylphs. She refused or was unable th see any sylphs, but became "inspired," and kept on saying : "They're waiting for you !") (Note. The maiden name of his wife was Rose Edith Kelly. He called her Ouarda, the Arabic for for "Rose." She is hereafter signified by "Ouarda the Seer" or "W." for short. Ed.) W. says "they" are "waiting for me." I7. [Jupiter]*3* It is "all about the child." Also "all Osiris." (Note the cynic and sceptic tone of this entry. How different it appears in the light of Liber 4I8 !) Thoth, invoked with great success, indwells us. (Yes ; but what happened ? Fra. P. has no sort of idea.) I8.[Venus]*4* Revealed that the waiter was Horus, whom I had offended and ought to invoke. The ritual revealed in skeleton. Promise of success [Saturn]*5* or [Sun]*6* and of Samadhi. (Is this "waiter" another sneer ? We are uncertain.) The revealing of the ritual (by W. the seer) consisted chiefly in a prohibition of all formulae hitherto used, as will be seen from the text printed below. It was probable on this day that P. cross-examined W. about Horus. Only the striking character of her identification of the God, surely, would have made him trouble to obey her. He remembers that he only agreed to obey her in order to show her how silly she was, and he taunted her that "nothing could happen of you broke all the rules." Here therefore we insert a short note by Fra. P. how W. knew R.H.K. (Ra Hoor Khuit) I. Force and Fire (I asked her to describe his moral qualities.) 2. Deep blue light. (I asked her to describe the conditions caused by him. This light is quite unmistakable and unique ; but of course her words, though a fair description of it, might equally apply to some other.) 3. Horus. (I asked her to pick out his name from a list of ten dashed off at haphazard.) 4. Recognized his figure when shown. (This refers to the striking scene in the Boulak Museum, which will be dealt with in detail.) 5. Knew my past relations with the God. (This means, I think, that she knew I had taken his place in temple,*1* etc., and that I had never once invoked him.) 6. Knew his enemy. (I asked, "Who is his enemy ?" Reply, "Forces of the waters--of the Nile." W. knew no Egyptology--or anything else.) 7. Knew his lineal figure and its colour. (A I/84 chance.) 8. Knew his place in temple. (A I/4 chance, at the least.) 9. Knew his weapon (from a list of 6.) I0. Knew his planetary nature (from a list of 7 planets.) II. Knew his number (from a list of I0 units.) I2. Picked him out of (a)Five, (b)Three} indifferent, i,e, arbitrary symbols. (This means that I settled in my own mind that say D of A,B,C,D, and E should represent him and that she then said D.) We cannot too strongly insist on the extraordinary character of this identification. We had made no pretension to clairvoyance ; nor had P. ever tried to train her. P. had great experience with clairvoyants, and it was always a point of honour with him to bowl them out. And here was a novice, a woman who should never have been allowed outside a ballroom, speaking with the authority of God, and proving it by unhesitating correctness. One slip, and Fra. P. would have sent her to the devil. And that slip was not made. Calculate the odds ! We cannot find a mathematical expression for tests I,2,3,4,5, or 6, but the other 7 tests give us I/I0 x I/84 x I/4 x I/6 x I/7 x I/I0 x I/I5 = I/21,I68,000 Twenty-one million to one against her getting through half the ordeal ! Even if we suppose what is absurd, that she knew the correspondences of the Qabalah as well as Fra. P., and had know- ledge of his own secret relations with the Unseen, we must strain telepathy to explain test I2. (Note. We may add, too, that Fra. P. thinks, but is not quite certain, that he also tested her with the Hebrew Alphabet and the Tarot trumps, in which case the long odds must be still further multiplied by 484, bringing them over the billion mark! But we know that she was perfectly ignorant of the subtle correspondences, which were only existing at that time in Fra. P.'s own brain. And even if it were so, how are we to explain what followed--the discovery of the Stele of Revealing ? To apply test 4, Fra.P. took her to the museum at Boulak, which they had not previously visited. She passed by (as P. noted with silent glee) several images of Horus. They went upstairs. A glass case stood in the distance, too far off for its contents to be recognized. But W. recognized it ! "There," she cried, "There he is !" Fra. P. advanced to the case. There was the image of Horus in the form of Ra Hoor Khuit painted upon a wooden stele of the 26th dynasty--and the exhibit bore the number 666 !*1* (And after that it was five years before Fra. P. was force to obedience !) This incident must have occurred before the 23rd of March, as the entry on that date refers to Ankh-f-n-khonsu. Here is P.'s description of the Stele. "In the museum at Cairo, No. 666 is the stele of the Priest Ankh-f-n-khonsu. Horus had a red Disk and green Uraeus. His face is green, his skin indigo. His necklace, anklets, and bracelets are gold. His nemyss nearly black from blue. His tunic is the Leopard's skin, and his apron green and gold. Green is the wand of double Power ; his r.h. is empty. His throne is indigo the gnomon, red the square. The light is gamboge. Above him are the Winged Globe and the bent figure of the heavenly Isis, her hands and feet touching earth. (We print the most recent translation of the Stele, by Messrs. Alan Gardiner, Litt. D., and Battiscombe Gunn. It differs slightly from that used by Fra. P., which was due to the assistant-curator of the Museum at Boulak.) STELE OF ANKH-F-NA-KHONSU. Obverse Topmost Register (under Winged Disk) Behdet (? Hadit ?), the Great God, the Lord of Heaven. Middle Register. Two vertical lines to left :--- Ra-Harakhti, Master of the Gods. Five vertical lines to right :--- Osiris, the Priest of Montu, Lord of Thebes, Opener of the doors of Nut in Karnak, Ankh-f-n-Khonsu, the Justified. Below Altar :--- Oxen, Geese, Wine (?), Bread. Behind the god is the hieroglyph of Amenti. Lowest Register. (I) Saith Osiris, the Priest of Montu, Lord of Thebes, the opener of the Doors of Nut in Karnak, Ankh-f-n-Khonsu, (2) the Justified :--"Hail, Thou whose praise is high (the highly praised), thou great-willed. O Soul (ba) very awful (lit. mighty, of awe) that giveth the terror of him (3) among the Gods, shining in glory upon his great throne, making ways for the Soul (ba) for the Spirit (yekh) and for the Shadow (khabt) : I am prepared and I shine forth as one that is prepared. (4) I have made way to the place in which are Ra, Tom, Khepri and Hathor." Osiris, the Priest of Montu, Lord of Thebes (5) Ankh-f-na-Khonsu, the Justified ; son of MNBSNMT*1* ; born of the Sistrum-bearer of Amon, the Lady Atne-sher. Reverse. Eleven lines of writing. (I) Saith Osiris, the Priest of Montu, Lord of Thebes, Ankh-f- (2)na-Khonsu, the Justified :--"My heart from my mother, my heart (different word, apparently synonymous, but probably not so at all) of my existence (3) upon earth, stand not forth against me as witness, drive me not back (4) among the Sovereign Judges (quite an arbitrary conventional translation of the original word), neither incline against me in the presence of the Great God, the Lord of the West (Osiris of course) ; (5) Now that I am united with Earth in the Great West, and endure no longer upon Earth. (6). Saith Osiris, he who is in Thebes, Ankh-f-na-Khonsu, the Justified : "O Only (7) One, shining like (or in) the Moon; Osiris Ankh-f-(8)na_Khonsu has come froth upon high among these thy multitudes. (9) He that gathereth together those that are in the Light, the Underworld (duat) is (also) (10) opened to him ; lo Osiris Ankh-f-na-Khonsu, cometh forth (II) by day to do all that he wisheth upon earth among the