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LIBER SAMEKH
Theurgia Goetia Summa
(CONGRESSUS CUM DAEMONE)
sub figura DCCC
Being the Ritual employed by the Beast 666 for the Attainment of the Knowledge and Conversation of his Holy Guardian Angel during the Semester of His performance of the Operation of the Sacred Magick of ABRAMELIN THE MAGE.
(Prepared An XVII Sun in Virgo at the Abbey of Thelema in Cephalaedium by the Beast 666 in service to FRATER PROGRADIOR.)
OFFICIAL PUBLICATION of A.'. A.'. Class D for the Grade of Adeptus Minor.
POINT
I
EVANGELII TEXTUS REDACTUS
The Invocation.
Magically restored, with the significance of the
BARBAROUS NAMES
Etymologically or Qabalistically determined and paraphrased in English.
Section A. The Oath.
1. Thee I invoke, the Bornless One.
2. Thee, that didst create the Earth and the Heavens.
3. Thee, that didst create the Night and the Day.
4. Thee, that didst create the darkness and the Light.
5. Thou art ASAR UN-NEFER ("Myself made Perfect"): Whom no man hath seen at any time.
6. Thou art IA-BESZ ("the Truth in Matter").
7. Thou art IA-APOPHRASZ ("the Truth in Motion").
8. Thou hast distinguished between the Just and the Unjust.
9. Thou didst make the Female and the Male.
10. Thou didst produce the Seeds and the Fruit.
11. Thou didst form Men to love one another, and to hate one another.
Section Aa.
1. I am ANKH - F - N - KHONSU hy Prophet, unto Whom Thou didst commit Thy Mysteries, the Ceremonies of KHEM.
2. Thou didst produce the moist and the dry, and that which nourisheth all created Life.
3. Hear Thou Me, for I am the Angel of PTAH - APO - PHRASZ - RA (vide the Rubric): this is Thy True Name, handed down to the Prophets of KHEM.
Section B. Air.
Hear Me: ---
AR "O breathing, flowing Sun!"
ThIAF "O Sun IAF! O Lion-Serpent Sun, The
[see note below] Beast that whirlest forth, a thunder-
bolt, begetter of Life!"
RhEIBET "Thou that flowest! Thou that goest!"
A-ThELE-BER-SET "Thou Satan-Sun Hadith that goest
without Will!"
A "Thou Air! Breath! Spirit! Thou
without bound or bond!"
BELAThA "Thou Essence, Air Swift-streaming,
Elasticity!"
ABEU "Thou Wanderer, Father of All!"
EBEU "Thou Wanderer, Spirit of All!"
PhI-ThETA-SOE "Thou Shining Force of Breath! Thou
Lion-Serpent Sun! Thou Saviour,
save!"
IB "Thou Ibis, secret solitary Bird, inviolate
Wisdom, whose Word in Truth,
creating the World by its Magick!"
ThIAF "O Sun IAF! O Lion-Serpent Sun, The
Beas that whirlest forth, a thunder-
bolt, begetter of Life!"
(The conception is of Air, glowing, inhabited by a Solar-Phallic Bird, "the Holy Ghost", of a Mercurial Nature.)
Hear me, and make all Spirits subject unto Me; so that every Spirit of the Firmament and of the Ether: upon the Earth and under the Earth, on dry land and in the water; of Whirling Air, and of rushing Fire, and every Spell and Scourge of God may be obedient unto Me.
[Note on ThIAF, etc.: The letter F is used to represent the Hebrew Vau and the Greek Digamma; its sound lies between those of the English long o and long oo, as in Rope and Tooth.]
Section C. Fire.
I invoke Thee, the Terrible and Invisible God: Who dwellest in the Void Place of the Spirit: ---
AR-O-GO-GO-RU-ABRAO "Thou spiritual Sun! Satan, Thou
Eye, Thou Lust! Cry aloud! Cry
aloud! Whirl the Wheel, O my
Father, O Satan, O Sun!"
SOTOU "Thou, the Saviour!"
MUDORIO "Silence! Give me Thy Secret!"
PhALARThAO "Give me suck, Thou Phallus, Thou
Sun!"
OOO "Satan, thou Eye, thou Lust!"
"Satan, thou Eye, thou Lust!"
"Satan, thou Eye, thou Lust!"
AEPE "Thou self-caused, self-determined,
exalted, Most High!"

The Bornless One. (Vide supra).
(The conception is of Fire, glowing, inhabited by a Solar-Phallic Lion of a Uranian nature.)
Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ether: upon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of rushing Fire, and every Spell and Scourge of God may be obedient unto Me.
Section D. Water.
Hear Me: ---
RU-ABRA-IAF "Thou the Wheel, thou the Womb,
[see note below] that containeth the Father IAF!"
MRIODOM "Thou the Sea, the Abode!"
BABALON-BAL-BIN-ABAFT "Babalon! Thou Woman of Whoredom"
"Thou, Gate of the Great God ON!
Thou Lady of the Understanding of
the Ways!"
ASAL-ON-AI "Hail Thou, the unstirred! Hail,
sister and bride of ON, of the God
that is all and is none, by the Power
of Eleven!"
APhEN-IAF "Thou Treasure of IAO!"
I "Thou Virgin twin-sexed! Thou Secret
Seed! Thou inviolate Wisdom!"
PhOTETh "Abode of the Light .................
ABRASAX "......of the Father, the Sun, of
Hadith, of the spell of the Aeon
of Horus!"
AEOOU "Our Lady of the Western Gate of
Heaven!"
ISChURE "Mighty art Thou!"

Mighty and Bornless One! (Vide Supra)
(The conception is of Water, glowing, inhabited by a Solar-Phallic Dragon-Serpent, of a Neptunian nature.)
Hear Me: and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ether: upon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of rushing Fire: and every Spell and Scourge of God may be obedient unto Me.
[Note on RU-ABRA-IAF: See, for the formula of IAF, or rather FIAOF, Book 4 Part III, Chapter V. The form FIAOF will be found preferable in practice.]
Section E. Earth.
I invoke Thee: ---
MA "O Mother! O Truth!"
BARRAIO "Thou Mass!"
[see note below]
IOEL "Hail, Thou that art!"
KOThA "Thou hollow one!"
AThOR-e-BAL-O "Thou Goddess of Beauty and Love,
whom Satan, beholding, desireth!"
ABRAFT "The Fathers, male-female, desire
Thee!"
(The conception is of Earth, glowing, inhabited by a Solar-Phallic Hippopotamus [see note below] of a Venereal nature.)
Hear Me: and make all Spirits subject unto Me: so that every Spirit of the Firmament, and of the Ether: upon The Earth and under the Earth: on dry land and in the Water: of Whirling Air, and of rushing Fire: and every Spell and Scourge of God may be obedient unto Me.
[Note on BARRAIO: "Mass", in the sense of the word which is used by physicists. The impossibility of defining it will not deter the intrepid initiate (in view of the fact that the fundamental conception is beyond the normal categories of reason.)]
[Note on the Hippopotamus: Sacred to AHAThOOR. The idea is that of the Female conceived as invulnerable, reposeful, of enormous swallowing capacity etc.]
Section F. Spirit.
Hear Me:
AFT "Male-Female Spirits!"
ABAFT "Male-Female Sires!"
BAS-AUMGN "Ye that are Gods, going forth, uttering
AUMGN. (The Word that goeth
from
(A) Free Breath.
(U) through Willed Breath.
(M) and stopped Breath.
(GN) to Continuous Breath.
thus symbolizing the whole course of
spiritual life. A is the formless Hero;
U is the six-fold solar sound of physical
life, the triangle of Soul being
entwined with that of Body; M is the
silence of "death"; GN is the nasal
sound of generation & knowledge.
ISAK "Identical Point!"
SA-BA-FT "Nuith! Hadith! Ra-Hoor-Khuit!"
"Hail, Great Wild Beast!"
"Hail, IAO!"

Section Ff.
1. This is the Lord of the Gods:
2. This is the Lord of the Universe:
3. This is He whom the Winds fear.
4. This is He, Who having made Voice by His commandment is Lord of all Things; King, Ruler and Helper. Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ether: upon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of rushing Fire: and every Spell and Scourge of God may be obedient unto Me.
Section G. Spirit.
Hear Me:
IEOU "Indwelling Sun of Myself"
PUR "Thou Fire! Thou Sixfold Star initiator
compassed about with Force and Fire!"
IOU "Indwelling Soul of Myself"
PUR (Vide Supra)
IAFTh "Sun-lion Serpent, hail! All Hail, thou
Great Wild Beast, thou I A O!"
IAEO "Breaths of my soul, breaths of mine
Angel."
IOOU "Lust of my soul, lust of mine Angel!"
ABRASAX (Vide Supra).
SABRIAM "Ho for the Sangraal! Ho for the Cup
of Babalon! Ho for mine Angel
pouring Himself forth within my
Soul!"
OO "The Eye! Satan, my Lord! The Lust
of the goat!"
FF "Mine Angel! Mine initiator! Thou
one with me --- the Sixfold Star!"
AD-ON-A-I "My Lord! My secret self beyond self,
[see note below] Hadith, All Father! Hail, ON, thou
Sun, thou Life of Man, thou Fivefold
Sword of Flame! Thou Goat exalted
upon Earth in Lust, thou Snake
extended upon Earth in Life! Spirit
most holy! Seed most Wise! Innocent
Babe. Inviolate Maid! Begetter
of Being! Soul of all Souls! Word
of all Words, Come forth, most
hidden Light!"
EDE "Devour thou me!"
EDU "Thou dost devour Me!"
ANGELOS TON ThEON "Thou Angel of the Gods!"
ANLALA "Arise thou in Me, free flowing, Thou
who art Naught, who art Naught, and
utter thy Word!"
LAI "I also am Naught! I Will Thee! I
behold Thee! My nothingness!"
GAIA "Leap up, thou Earth!"
(This is also an agonising appeal to the
Earth, the Mother; for at this point
of the ceremony the Adept should be
torn from his mortal attachments, and
die to himself in the orgasm of his
operation.)
AEPE "Thou Exalted One! It (i.e. the spritual
[see note below] 'semen', the Adept's secret ideas,
drawn irresistibly from their 'Hell'
[see note below]
by the love of his Angel) leaps up; it
leaps forth!
DIATHARNA THORON "Lo! the out-splashing of the seeds of
Immortality"
[Note on AD-ON-A-I: In Hebrew, ADNI, 65. The Gnostic Initiates transliterated it to imply their own secret formulae; we follow so excellent an example. ON is an Arcanum of Arcana; its significance is taught, gradually, in the O.T.O. Also AD is the paternal formula, Hadit; ON is its complement NUIT; the final Yod signifies "mine" etymologically and essentially the Mercurial (transmitted) hermaphroditic virginal seed --- The Hermit of the Taro --- The use of the name is therefore to invoke one's own inmost secrecy, considered as the result of the conjunction of Nuit and Hadit. If the second A is included, its import is to affirm the operation of the Holy Ghost and the formulation of the Babe in the Egg, which precedes the appearance of the Hermit.]
[Note on GAIA: A thorough comprehension of Psycho-analysis will contribute notably to the proper appreciation of this Ritual.]
[Notes on AEPE: But compare the use of the same word in section C. 'Hell': It is said among men that the word Hell deriveth from the word "helan", to hele or conceal, in the tongue of the Anglo-Saxons. That is, it is the concealed place, which since all things are in thine own self, is the unconscious. Liber CXI (Aleph) cap Ds.]
Section Gg. The Attainment.
1. I am He! the Bornless Spirit! having sight in the feet: Strong, and the Immortal Fire!
2. I am He! the Truth!
3. I am He! Who hate that evil should be wrought in the World!
4. I am He, that lighteneth and thundereth!
5. I am He, from whom is the Shower of the Life of Earth!
6. I am He, whose mouth ever flameth!
7. I am He, the Begetter and Manifester unto the Light!
8. I am He, The Grace of the Worlds!
9. "The Heart Girt with a Serpent" is my name!
Section H. The "Charge to the Spirit".
Come thou forth, and follow me: and make all Spirits subject unto Me so that every Spirit of the Firmament, and of the Ether, upon the Earth and under the Earth: on dry Land, or in the Water: of Whirling Air or of rushing Fire, and every Spell and scourge of God, may be obedient unto me!
Section J. The Proclamation of the Beast 666.
IAF: SABAF
[See explanation in Point II.]
Such are the Words!
________________________________________
Point II | Point III

Point I | Point III
________________________________________
POINT
II
ARS CONGRESSUS CUM DAEMONE.
SECTION A.
Let the Adeptus Minor be standing in this circle on the square of Tiphereth, armed with his Wand and Cup; but let him perform the Ritual throughout in his Body of Light. He may burn the Cakes of Light, or the Incense of Abramelin; he may be prepared by Liber CLXXV, the reading of Liber LXV, and by the practices of Yoga. He may invoke Hadit by "... wine and strange drugs" if he so will.
Any such formula should be used only when the adept has full knowledge based on experience of the management of such matters.
He prepares the circle by the usual formulae of Banishing and Consecration, etc.
He recites Section A as a rehearsal before His Holy Guardian Angel of the attributes of that Angel. Each phrase must be realized with full concentration of force, so as to make Samadhi as perfectly as possible upon the truth proclaimed.
Line 1
He identifies his Angel with the Ain Soph, and the Kether thereof; one formulation of Hadit in the boundless Body of Nuith.
Line 2,3,4
He asserts that His Angel has created (for the purpose of self-realization through projection in conditioned Form) three pairs of opposites: (a) The Fixed and the Volatile; (b) The Unmanifested and the Manifest; and (c) the Unmoved and the Moved. Otherwise, the Negative and the Positive in respect of Matter, Mind and Motion.
Line 5
He acclaims his Angel as "Himself Made Perfect"; adding that this Individuality is inscrutable and inviolable. In the Neophyte Ritual of G.'. D.'. (As it is printed in Equinox I, II, for the old aeon) the Hierophant is the perfected Osiris, who brings the candidate, the natural Osiris, to identity with himself. But in the new Aeon the Hierophant is Horus (Liber CCXX, I, 49) therefore the Candidate will be Horus too. What then is the formula of the initiation of Horus? It will no longer be that of the Man, through Death. It will be the natural growth of the Child. His experiences will no more be regarded as catastrophic. Their hieroglyph is the Fool: the innocent and impotent Harpocrates Babe becomes the Horus Adult by obtaining the Wand. "Der reine Thor" seizes the Sacred Lance. Bacchus becomes Pan. The Holy Guardian Angel is the Unconscious Creature Self --- the Spiritual Phallus. His knowledge and conversation contributes occult puberty. It is therefore advisable to replace the name Asar Un- nefer by that of Ra-Hoor-Khuit at the outset, and by that of one's own Holy Guardian Angel when it has been communicated.
Line 6
He hails Him as BESZ, the Matter that destroys and devours Godhead, for the purpose of the Incarnation of any God.
Line 7
He hails Him as APOPHRASZ, the Motion that destroys and devours Godhead, for the purpose of the Incarnation of any God. The combined action of these two DEVILS is to allow the God upon whom they prey to enter into enjoyment of existence through the Sacrament of dividual "Life" (Bread --- the flesh of BESZ) and "Love" (Wine --- the blood or venom of APOPHRASZ).
Line 8
He acclaims His Angel as having "eaten of the Fruit of the Tree of Knowledge of Good and Evil"; otherwise, having become wise (in the Dyad, Chokmah) to apprehend the formula of Equilibrium which is now His own, being able to apply Himself accurately to His self-appointed environment.
Line 9
He acclaims His Angel as having laid down the Law of Love as the Magical formula of the Universe, that He may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstasic passion.
Line 10
He acclaims His Angel as having appointed that this formula of Love should effect not only the dissolution of the separateness of the Lovers into His own impersonal Godhead, but their co-ordination in a "Child" quintessentialized from its parents to constitute a higher order of Being than theirs, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. As Line 9 asserts Involution, Line 10 asserts Evolution.
Line 11
He acclaims His Angel as having devised this method of self-realization; the object of Incarnation is to obtain its reactions to its relations with other incarnated Beings and to observe theirs with each other.
Section Aa.
Line 1
The Adept asserts his right to enter into conscious communication with His Angel, on the ground that that Angel has Himself taught him the Secret Magick by which he may make the proper link. "Mosheh" is M H, the formation in Jechidah, Chiah, Neshamah, Ruach, --- The Sephiroth from Kether to Yesod --- since 45 is [sum] 1-9 while Sh, 300, is [sum] 1-24, which superadds to these Nine an extra Fifteen numbers. (See in Liber D, the meanings and correspondences of 9, 15, 24, 45, 300, 345.)
45 is moreover A D M, MDA, man. "Mosheh" is thus the name of man as a God-concealing form. But in the Ritual let the Adept replace this "Mosheh" by his own motto as Adeptus Minor. For "Ishrael" let him prefer his own Magical Race, according to the obligations of his Oaths to Our Holy Order! (The Beast 666 Himself used "Ankh-f-n-Khonsu" and "Khem" in this section.)
Line 2
The Adept reminds his Angel that He has created That One Substance of which Hermes hath written in the Table of Emerald, whose virtue is to unite in itself all opposite modes of Being, thereby to serve as a Talisman charged with the Spiritual Energy of Existence, an Elixir or Stone composed of the physical basis of Life. This Commemoration is placed between the two personal appeals to the Angel, as if to claim privilege to partake of this Eucharist which createth, sustaineth and redeemeth all things.
Line 3
He now asserts that he is himself the "Angel" or messenger of his Angel; that is, that he is a mind and body whose office is to receive and transmit the Word of his Angel. He hails his Angel not only as "un-nefer" the Perfection of "Asar" himself as a man, but as Ptah-Apophrasz-Ra, the identity (Hadit) wrapped in the Dragon (Nuit) and thereby manifested as a Sun (Ra-Hoor-Khuit). The "Egg" (or Heart) "girt with a Serpent" is a cognate symbol; the idea is thus expressed later in the ritual. (See Liber LXV. which expands this to the uttermost.)
Section B.
The Adept passes from contemplation to action in the sections now following B to Gg. He is to travel astrally around the circle, making the appropriate pentagrams, sigils, and signs. His direction is widdershins. He thus makes three curves, each covering three- fourths of the circle. He should give the sign of the Enterer on passing the Kiblah, or Direction of Boleskine. This picks up the force naturally radiating from that point
This is an assumption based on Liber Legis II, 78 and III, 34.
and projects it in the direction of the path of the Magician. The sigils are those given in the Equinox Vol. I, No. 7, Plate X outside the square; the signs those shewn in Vol. I, No. 2, Plate "The Signs of the Grades". In these invocations he should expand his girth and his stature to the utmost,
Having experience of success in the practices of Liber 536, BATRAKHOPHRENOBOOKOSMOMAKHIA.
assuming the form and the consciousness of the elemental god of the quarter. After this, he begins to vibrate the "Barbarous Names" of the Ritual.
Now let him not only fill his whole being to the uttermost with the force of the Names; but let him formulate his Will, understood thoroughly as the dynamic aspect of his Creative Self, in an appearance symbolically apt, I say not in the form of a Ray of Light, of a Fiery Sword, or of aught save that bodily Vehicle of the Holy Ghost which is sacred to BAPHOMET, by its virtue that concealeth the Lion and the Serpent that His Image may appear adorably upon the Earth for ever.
Let then the Adept extend his Will beyond the Circle in this imagined Shape and let it radiate with the Light proper to the element invoked, and let each Word issue along the Shaft with passionate impulse, as if its voice gave command thereto that it should thrust itself leapingly forward. Let also each Word accumulate authority, so that the Head of the Shaft may plunge twice as far for the Second Word as for the First, and Four Times for the Third as the Second, and thus to the end. Moreover, let the Adept fling forth his whole consciousness thither. Then at the final Word, let him bring rushing back his Will within himself, steadily streaming, and let him offer himself to its point, as Artemis to PAN, that this perfectly pure concentration of the Element purge him thoroughly, and possess him with its passion.
In this Sacrament being wholly at one with that Element, let the Adept utter the Charge "Hear me, and make", etc. with strong sense that this unity with that quarter of the Universe confers upon him the fullest freedom and privilege appurtenant thereto.
Let the Adept take note of the wording of the Charge. The "Firmament" is the Ruach, the "mental plane"; it is the realm of Shu, or Zeus, where revolves the Wheel of the Gunas, the Three forms of Being.
They correspond to the Sulphur, Mercury, and Salt of Alchemy; to Sattvas, Rajas, and Tamas in the Hindu system; and are rather modes of action than actual qualities even when conceived as latent. They are the apparatus of communication between the planes; as such, they are conventions. There is no absolute validity in any means of mental apprehension; but unless we make these spirits of the Firmament subject unto us by establishing right relation (within the possible limits) with the Universe, we shall fall into error when we develop our new instrument of direct understanding. It is vital that the Adept should train his intellectual faculties to tell him the truth, in the measure of their capacity. To despise the mind on account of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the Mystic Armada. Bigotry, Arrogance, Bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the Path itself into discredit; almost all such catastrophes are due to trying to build the Temple of the Spirit without proper attention to the mental laws of structure and the physical necessities of foundation. The mind must be brought to its utmost pitch of perfection, but according to its own internal properties; one cannot feed a microscope on mutton chops. It must be regarded as a mechanical instrument of knowledge, independent of the personality of its possessor. One must treat it exactly as one treats one's electroscope or one's eyes; one influence of one's wishes. A physician calls in a colleague to attend to his own family, knowing that personal anxiety may derange his judgment. A microscopist who trusts his eyes when his pet theory is at stake may falsify the facts, and find too late that he has made a fool of himself.
In the case of initiations itself, history is scarred with the wounds inflicted by this Dagger. It reminds us constantly of the danger of relying upon the intellectual faculties. A judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. Dogma, with persecution, delusion, paralysis of progress, and many another evil, as its satraps, has always established a tyranny when Genius has proclaimed it. Islam making a bonfire of written Wisdom, and Haeckel forging biological evidence; physicists ignorant of radioactivity disputing the conclusions of geology, and theologians impatient of truth struggling against the tide of thought; all such must perish at the hands of their own error in making their minds, internally defective or externally deflected, the measure of the Universe.
The Aethyr is the "akasha", the "Spirit", the Aethyr or physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. The "Earth" is the sphere wherein the operation of these "fundamental" and aethyric forces appears to perception. "Under the Earth" is the world of those phenomena which inform those perceived projections, and determine their particular character. "Dry land" is the place of dead "material things", dry (i.e. unknowable) because unable to act on our minds. "Water" is the vehicle whereby we feel such things; "air" their menstruum wherein these feelings are mentally apprehended. It is called "whirling" because of the instability of thought, and the fatuity of reason, on which we are yet dependent for what we call "life". "Rushing Fire" is the world in which wandering thought burns up to swift-darting Will. These four stages explain how the non-Ego is transmuted into the Ego. A "Spell" of God is any form of consciousness, and a "Scourge" any form of action.
The Charge, as a whole, demands for the Adept the control of every detail of the Universe which His Angel has created as a means of manifesting Himself to Himself. It covers command of the primary projection of the Possible in individuality, in the antithetical artifice which is the device of Mind, and in a balanced triplicity of modes or states of being whose combinations constitute the characteristics of Cosmos. It includes also a standard of structure, a rigidity to make reference possible. Upon these foundations of condition which are not things in themselves, but the canon to which things conform, is builded the Temple of Being, whose materials are themselves perfectly mysterious, inscrutable as the Soul, and like the Soul imagining themselves by symbols which we may feel, perceive, and adapt to our use without ever knowing the whole Truth about them. The Adept sums up all these items by claiming authority over every form of expression possible to Existence, whether it be a "spell" (idea) or a "scourge" (act) of "God", that is, of himself. The Adept must accept every "spirit", every "spell", every "scourge", as part of his environment, and make them all "subject to" himself; that is, consider them as contributory causes of himself. They have made him what he is. They correspond exactly to his own faculties. They are all --- ultimately --- of equal importance. The fact that he is what he is proves that each item is equilibrated. The impact of each new impression affects the entire system in due measure. He must therefore realize that every event is subject to him. It occurs because he had need of it. Iron rusts because the molecules demand oxygen for the satisfaction of their tendencies. They do not crave hydrogen; therefore combination with that gas is an event which does not happen. All experiences contribute to make us complete in ourselves. We feel ourselves subject to them so long as we fail to recognise this; when we do, we perceive that they are subject to us. And whenever we strive to evade an experience, whatever it may be, we thereby do wrong to ourselves. We thwart our own tendencies. To live is to change; and to oppose change is to revolt against the law which we have enacted to govern our lives. To resent destiny is thus to abdicate our sovereignty, and to invoke death. Indeed, we have decreed the doom of death for every breach of the law of Life. And every failure to incorporate any impression starves that particular faculty which stood in need of it.
This Section B invokes Air in the East, with a shaft of golden glory.
Section C.
The adept now invokes Fire in the South; flame red are the rays that burst from his Verendum.
Section D.
He invokes Water in the West, his Wand billowing forth blue radiance.
Section E.
He goes to the North to invoke Earth; flowers of green flame flash from his weapon. As practice makes the Adept perfect in this Work, it becomes automatic to attach all these complicated ideas and intentions to their correlated words and acts. When this is attained he may go deeper into the formula by amplifying its correspondences. Thus, he may invoke water in the manner of water, extending his will with majestic and irresistible motion, mindful of its impulse gravitation, yet with a suave and tranquil appearance of weakness. Again, he may apply the formula of water to its peculiar purpose as it surges back into his sphere, using it with conscious skill for the cleansing and calming of the receptive and emotional elements in his character, and for the solution or sweeping away of those tangled weeds of prejudice which hamper him from freedom to act as he will. Similar applications of the remaining invocations will occur to the Adept who is ready to use them.
Section F.
The Adept now returns to the Tiphereth square of his Tau, and invokes spirit, facing toward Boleskine, by the active Pentagrams, the sigil called the Mark of the Beast, and the Signs of L.V.X. (See plate as before). He then vibrates the Names extending his will in the same way as before, but vertically upward. At the same time he expands the Source of that Will --- the secret symbol of Self --- both about him and below, as if to affirm that Self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the Sphere of Nuith. Let him now imagine, at the last Word, that the Head of his will, where his consciousness is fixed, opens its fissure (the Brahmarandra- Cakkra, at the junction of the cranial sutures) and exudes a drop of clear crystalline dew, and that this pearl is his Soul, a virgin offering to his Angel, pressed forth from his being by the intensity of this Aspiration.
Section Ff.
With these words the Adept does not withdraw his will within him as in the previous Sections. He thinks of them as a reflection of Truth on the surface of the dew, where his Soul hides trembling. He takes them to be the first formulation in his consciousness of the nature of His Holy Guardian Angel.
Line 1.
The "Gods" include all the conscious elements of his nature.
Line 2.
The "Universe" includes all possible phenomena of which he can be aware.
Line 3.
The "Winds" are his thoughts, which have prevented him from attaining to his Angel.
Line 4.
His Angel has made "Voice", the magical weapon which produces "Words", and these words have been the wisdom by which He hath created all things. The "Voice" is necessary as the link between the Adept and his Angel. The Angel is "King", the One who "can", the "source of authority and the fount of honour"; also the King (or King's Son) who delivers the Enchanted Princess, and makes her his Queen. He is "Ruler", the "unconscious Will"; to be thwarted no more by the ignorant and capricious false will of the conscious man. And He is "Helper", the author of the infallible impulse that sends the Soul sweeping along the skies on its proper path with such impetus that the attraction of alien orbs is no longer sufficient to swerve it. The "Hear me" clause is now uttered by the normal human consciousness, withdrawn to the physical body; the Adept must deliberately abandon his attainment, because it is not yet his whole being which burns up before the Beloved.
Section G.
The Adept, though withdrawn, shall have maintained the Extension of his Symbol. He now repeats the signs as before, save that he makes the Passive Invoking Pentagram of Spirit. He concentrates his consciousness within his Twin-Symbol of Self, and endeavours to send it to sleep. But if the operation be performed properly, his Angel shall have accepted the offering of Dew, and seized with fervour upon the extended symbol of Will towards Himself. This then shall He shake vehemently with vibrations of love reverberating with the Words of the Section. Even in the physical ears of the adept there shall resound an echo thereof, yet he shall not be able to describe it. It shall seem both louder than thunder, and softer than the whisper of the night-wind. It shall at once be inarticulate, and mean more than he hath ever heard.
Now let him strive with all the strength of his Soul to withstand the Will of his Angel, concealing himself in the closest cell of the citadel of consciousness. Let him consecrate himself to resist the assault of the Voice and the Vibration until his consciousness faint away into Nothing. For if there abide unabsorbed even one single atom of the false Ego, that atom should stain the virginity of the True Self and profane the Oath; then that atom should be so inflamed by the approach of the Angel that is should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm.
But, all being dead to sense, who then is able to strive against the Angel? He shall intensify the stress of His Spirit so that His loyal legions of Lion-Serpents leap from the ambush, awakening the adept to witness their Will and sweep him with them in their enthusiasm, so that he consciously partakes this purpose, and sees in its simplicity the solution of all his perplexities. Thus then shall the Adept be aware that he is being swept away through the column of his Will Symbol. and that His Angel is indeed himself, with intimacy so intense as to become identity, and that not in a single Ego, but in every unconscious element that shares in that manifold uprush.
This rapture is accompanied by a tempest of brilliant light, almost always, and also in many cases by an outburst of sound, stupendous and sublime in all cases, though its character may vary within wide limits.
These phenomena are not wholly subjective; they may be perceived, though often under other forms, by even the ordinary man.
The spate of stars shoots from the head of the Will-Symbol, and is scattered over the sky in glittering galaxies. This dispersion destroys the concentration of the adept, whose mind cannot master such multiplicity of majesty; as a rule, he simply sinks stunned into normality, to recall nothing of his experience but a vague though vivid impression of complete release and ineffable rapture. Repetition fortifies him to realise the nature of his attainment; and his Angel, the link once made, frequents him, and trains him subtly to be sensitive to his Holy presence, and persuasion. But it may occur, especially after repeated success, that the Adept is not flung back into his mortality by the explosion of the Star-spate, but identified with one particular "Lion-Serpent", continuing conscious thereof until it finds its proper place in Space, when its secret self flowers forth as a truth, which the Adept may then take back to earth with him.
This is but a side issue. The main purpose of the Ritual is to establish the relation of the subconscious self with the Angel in such a way that the Adept is aware that his Angel is the Unity which expresses the sum of the Elements of that Self, that his normal consciousness contains alien enemies introduced by the accidents of environment, and that his Knowledge and Conversation of His Holy Guardian Angel destroys all doubts and delusions, confers all blessings, teaches all truth, and contains all delights. But it is important that the Adept should not rest in mere inexpressible realization of his rapture, but rouse himself to make the relation submit to analysis, to render it in rational terms, and thereby enlighten his mind and heart in a sense as superior to fanatical enthusiasm as Beethoven's music is to West African war-drums.
Section Gg.
The adept should have realised that his Act of Union with the angel implies (1) the death of his old mind save in so far as his unconscious elements preserve its memory when they absorb it, and (2) the death of his unconscious elements themselves. But their death is rather a going forth to renew their life through love. He then, by conscious comprehension of them separately and together, becomes the "Angel" of his Angel, as Hermes is the Word of Zeus, whose own voice is Thunder. Thus in this section the adept utters articulately so far as words may, what his Angel is to Himself. he says this, with his Scin-Laeca wholly withdrawn into his physical body, constraining His Angel to indwell his heart.
Line 1.
"I am He" asserts the destruction of the sense of separateness between self and Self. It affirms existence, but of the third person only. "The Bornless Spirit" is free of all space, "having sight in the feet", that they may choose their own path. "Strong" is G B R, The Magician escorted by the Sun and the Moon (See Liber D and Liber 777). The "Immortal Fire" is the creative Self; impersonal energy cannot perish, no matter what forms it assumes. Combustion is Love.
Line 2.
"Truth" is the necessary relation of any two things; therefore, although it implies duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. Thus, an hyperbola is a simple idea, but its construction exacts two curves.
Line 3.
The Angel, as the adept knows him, is a being Tiphereth, which obscures Kether. The Adept is not officially aware of the higher Sephiroth. He cannot perceive, like the Ipsissimus, that all things soever are equally illusion and equally Absolute. He is in Tiphereth, whose office is Redemption, and he deplores the events which have caused the apparent Sorrow from which he has just escaped. He is also aware, even in the height of his ecstasy, of the limits and defects of his Attainment.
Line 4.
This refers to the phenomena which accompany his Attainment.
Line 5.
This means the recognition of the Angel as the True Self of his subconscious self, the hidden Life of his physical life.
Line 6.
The Adept realises every breath, every word of his Angel as charged with creative fire. Tiphereth is the Sun, and the Angel is the spiritual Sun of the Soul of the Adept.
Line 7.
Here is summed the entire process of bringing the conditioned Universe to knowledge of itself through the formula of generation;
That is, Yod Hé, YH, realizing Themselves, Will and Understanding in the twins Vau Hé, VH, Mind and body.
a soul implants itself in sense-hoodwinked body and reason-fettered mind, makes them aware of their Inmate, and thus to partake of its own consciousness of the Light.
Line 8.
"Grace" has here its proper sense of "Pleasantness". The existence of the Angel is the justification of the device of creation.
But see also the general solution of the Riddle of Existence in The Book of the Law and its Comment --- Part IV of Book 4.
Line 9.
This line must be studied in the light of Liber LXV (Equinox XI. p. 65).
Section H.
This recapitulation demands the going forth together of the Adept and his Angel "to do their pleasure on the Earth among the living."
Section J.
The Beast 666 having devised the present method of using this Ritual, having proved it by his own practice to be of infallible puissance when properly performed, and now having written it down for the world, it shall be an ornament for the Adept who adopts it to cry Hail to His name at the end of his work. This shall moreover encourage him in Magick, to recall that indeed there was One who attained by its use to the Knowledge and Conversation of His Holy Guardian Angel, the which forsook him no more, but made Him a Magus, the Word of the Aeon of Horus!
For know this, that the Name IAF in its most secret and mighty sense declareth the Formula of the Magick of the BEAST whereby he wrought many wonders. And because he doth will that the whole world shall attain to this Art, He now hideth it herein so that the worthy may win to His Wisdom.
Let I and F face all;
If we adopt the new orthography VIAOV (Book 4 Part III Chap. V.) we must read "The Sun-6-the Son" etc. for "all"; and elaborate this interpretation here given in other ways, accordingly. Thus O (of F) will not be "The Fifteen by function" instead of "Five" etc., and "in act free, firm, aspiring, ecstatic", rather than "gentle" etc. as in the present text.
yet ward their A from attack. The Hermit to himself, the fool to foes, The Hierophant to friends, Nine by nature, Naught by attainment, Five by function. In speech swift, subtle and secret; in thought creative, unbiassed, unbounded; in act gentle, patient and persistent. Hermes to hear, Dionysus to touch, Pan to behold.
A Virgin, A Babe, and a Beast!
A Liar, an Idiot, and a Master of Men!
A kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear!
Take ten that be one, and one that is one in three, to conceal them in six!
Thy wand to all Cups, and thy Disk to all Swords, but betray not thine Egg!
Moreover also is IAF verily 666 by virtue of Number; and this is a Mystery of Mysteries; Who knoweth it, he is adept of adepts, and Mighty among Magicians!
Now this word SABAF, being by number Three score and Ten,
There is an alternative spelling TzBA-F Where the Root, (ABz) "an Host", has the value of 93. The Practicus should revive this Ritual throughout in the Light of his personal researches in the Qabalah, and thus make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 61 that he is a warrior in the army of Will and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.
is a name of Ayin, the Eye, and the Devil our Lord, and the Goat of Mendes. He is the Lord of the Sabbath of the Adepts, and is Satan, therefore also the Sun, whose number of Magick is 666, the seal of His servant the BEAST.
But again SA is 61, AIN, the Naught of Nuith; BA means go, for Hadit; and F is their Son the Sun who is Ra-Hoor-Khuit.
So then let the Adept set his sigil upon all the words he hath writ in the Book of the Works of his Will.
And let him then end all, saying, Such are the Words!
The consonants of LOGOS, "Word", add (Hebrew values: LGS) to 93. and EPH, "Words", (whence "Epic") has also that value: EIDE TA EPH might be the phrase here intended: its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX. III. 75.
For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose.
Let the Adept perform this Ritual aright, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons, next, thrice, noon added, for three moons, afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in continual ardour, dismissing all but his sheer needs to eat and sleep.
These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's physical or mental health on a priori grounds, but pay attention only to indubitable symptoms of distress should such arise.
For know that the true Formula [see note below] whose virtue sufficed the Beast in this Attainment, was thus:
INVOKE OFTEN
See Equinox I, VIII, 22.
So may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth the Beast, and prayeth His own Angel that this book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.
666
________________________________________
Note on the "True Formula" [SCK: in the original this is labeled "Note to page 291:"]
The Oracles of Zoroaster utter this:
"And when, by often invoking, all the phantasms are vanished, thou shalt see that Holy and Formless Fire, that Fire which darts and flashes through all the Depths of the Universe; hear thou the Voice of the Fire!
"A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh the Image of a voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts or light, and standing on the shoulders of the horse, then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a Lion."
This passage --- combined with several others --- is paraphased in poetry by Aleister Crowley in his "Tannhauser".
"And when, invoking often, thou shalt see
That formless Fire; when all the earth is shaken,
The Stars abide not, and the moon is gone,
All Time crushed back into Eternity,
The Universe by earthquake overtaken;
Light is not, and the thunders roll,
The World is done:
When in the darkness Chaos rolls again
In the excited brain:
Then, O then call not to thy view that visible
Image of Nature; fatal is her name!
It fitteth not thy Body to behold
That living light of Hell,
The unluminous, dead flame,
Until that body from the crucible
Hath passed, pure gold!
For, from the confines of material space,
The twilight-moving place,
The gates of matter, and the dark threshold,
Before the faces of the Things that dwell
In the Abodes of Night,
Spring into sight
Demons, dog-faced, that show no mortal sign
Of Truth, but desecrate the Light Divine,
Seducing from the sacred mysteries.
But, after all these Folk of Fear are driven
Before the avenging levin
That rives the opening skies,
Behold that formless and that Holy Flame
That hath no name;
The Fire that darts and flashes, writhes and creeps
Snake-wise in royal robe
Wound round that vanished glory of the globe,
Unto that sky beyond the starry deeps,
Beyond the Toils of Time, --- then formulate
In thine own mind, luminous, concentrate,
The Lion of the Light, a child that stands
On the vast shoulders of the Steed of God:
Or winged, or shooting flying shafts, or shod
With the flame-sandals.
Then, lift up thine hands!
Centre thee in thine heart one scarlet thought
Limpid with brilliance of the Light above!
Drawn into naught
All life, death, hatred, love:
All self concentred in the sole desire ---
Hear thou the Voice of Fire!"
________________________________________
Point I | Point III

Point I | Point II
________________________________________
POINT
III
SCHOLION ON SECTIONS G & Gg.
The Adept who has mastered this Ritual, successfully realising the full import of this controlled rapture, ought not to allow his mind to loosen its grip on the astral imagery of the Star-spate, Will-Symbol, or Soul-symbol, or even to forget its duty to the body and the sensible surroundings. Nor should he omit to keep his Body of Light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideals from obsession.
But he should have acquired, by previous practice, the faculty of detaching these elements of his consciousness from their articulate centre, so that they become (temporarily) independent responsible units, capable of receiving communications from headquarters at will, but perfectly able (1) to take care of themselves without troubling their chief, and (2) to report to him at the proper time. In a figure, they must be like subordinate officers, expected to display self-reliance, initiative, and integrity in the execution of the Orders of the Day.
The Adept should therefore be able to rely on these individual minds of his to control their own conditions without interference from himself for the time required, and to recall them in due course, receiving an accurate report of their adventures.
This being so, the Adept will be free to concentrate his deepest self, that part of him which unconsciously orders his true Will, upon the realization of his Holy Guardian Angel. The absence of his bodily, mental and astral consciousness is indeed cardinal to success, for it is their usurpation of his attention which has made him deaf to his Soul, and his preoccupation with their affairs that has prevented him from perceiving that Soul.
The effect of the Ritual has been
(a) to keep them so busy with their own work that they cease to distract him;
(b) to separate them so completely that his soul is stripped of its sheaths;
(c) to arouse in him an enthusiasm so intense as to intoxicate and anaesthetize him, that he may not feel and resent the agony of this spiritual vivisection, just as bashful lovers get drunk on the wedding night, in order to brazen out the intensity of shame which so mysteriously coexists with their desire;
(d) to concentrate the necessary spiritual forces from every element, and fling them simultaneously into the aspiration towards the Holy Guardian Angel; and
(e) to attract the Angel by the vibration of the magical voice which invokes Him.
The method of the Ritual is thus manifold.
There is firstly an analysis of the Adept, which enables him to calculate his course of action. He can decide what must be banished, what purified, what concentrated. He can then concentrate his will upon its one essential element, overcoming its resistance --- which is automatic, like a physiological reflex --- by destroying inhibitions through his ego- overwhelming enthusiasm.
A high degree of initiation is required. This means that the process of analysis must have been carried out very thoroughly. The Adept must have become aware of his deepest impulses, and understood their true significance. The "resistance" here mentioned is automatic; it increases indefinitely against direct pressure. It is useless to try to force oneself in these matters; the uninitiated Aspirant, however eager he may be, is sure to fail. One must know how to deal with each internal idea as it arises.
It is impossible to overcome one's inhibitions by conscious effort; their existence justifies them. God is on their side, as on that of the victim in Browning's Instans Tyrannus. A man cannot compel himself to love, however much he may want to, on various rational grounds. But on the other hand, when the true impulse comes, it overwhelms all its critics; they are powerless either to make or break a genius; it can only testify to the fact that it has met its master.
The other half of the work needs no such complex effort; for his Angel is simple and unperplexed, ready at all times to respond to rightly ordered approach.
But the results of the Ritual are too various to permit of rigid description. One may say that, presuming the union to be perfect, the Adept need not retain any memory soever of what has occurred. He may be merely aware of a gap in his conscious life, and judge of its contents by observing that his nature has been subtly transfigured. Such an experience might indeed be the proof of perfection.
If the Adept is to be any wise conscious of his Angel it must be that some part of his mind is prepared to realise the rapture, and to express it to itself in one way or another. This involves the perfection of that part, its freedom from prejudice and the limitations of rationality so-called. For instance: one could not receive the illumination as to the nature of life which the doctrine of evolution should shed, if one is passionately persuaded that humanity is essentially not animal, or convinced that causality is repugnant to reason. The Adept must be ready for the utter destruction of his point of view on any subject, and even that of his innate conception of the forms and laws of thought.
Of course, even false tenets and modes of the mind are in one sense true. It is only their appearance which alters. Copernicus did not destroy the facts of nature, or change the instruments of observation. He merely effected a radical simplification of science. Error is really a "fool's knot". Moreover, the very tendency responsible for the entanglement is one of the necessary elements of the situation. Nothing is "wrong" in the end; and one cannot reach the "right" point of view without the aid of one's particular "wrong" point. If we reject or alter the negative of a photograph we shall not get a perfect positive.
Thus he may find that his Angel consider his "business" or his "love" to be absurd trifles; also that human ideas of "time" are invalid, and human "laws" of logic applicable only to the relations between illusions.
Now the Angel will make contact with the Adept at any point that is sensitive to His influence. Such a point will naturally be one that is salient in the Adept's character, and also one that is, in the proper sense of the word, pure.
This means, free from ideas, however excellent in themselves, which are foreign to it. For instance, literary interest has no proper place in a picture.
Thus an artist, attuned to appreciate plastic beauty is likely to receive a visual impression of his Angel in a physical form which is sublimely quintessential of his ideal. A musician may be rapt away by majestic melodies such as he never hoped to hear. A philosopher may attain apprehension of tremendous truths, the solution of problems that had baffled him all his life.
Conformably with this doctrine, we read of illuminations experienced by simple-minded men, such as a workman who "saw God" and likened Him to "a quantity of little pears". Again, we know that ecstasy, impinging upon unbalanced minds, inflames the idolised idea, and produces fanatical faith fierce even to frenzy, with intolerance and insanely disordered energy which is yet so powerful as to effect the destinies of empires.
But the phenomena of the Knowledge and Conversation of the Holy Guardian Angel are a side issue; the essence of the Union is the intimacy. Their intimacy (or rather identity) is independent of all partial forms of expression; at its best it is therefore as inarticulate as Love.
The intensity of the consummation will more probably compel a sob or a cry, some natural physical gesture of animal sympathy with the spiritual spasm. This is to be criticised as incomplete self-control. Silence is nobler.
In any case the Adept must be in communion with his Angel, so that his Soul is suffused with sublimity, whether intelligible or not in terms of intellect. It is evident that the stress of such spiritual possession must tend to overwhelm the soul, especially at first. It actually suffers from the excess of its ecstasy, just as extreme love produces vertigo. The soul sinks and swoons. Such weakness is fatal alike to its enjoyment and its apprehension. "Be strong! then canst thou bear more rapture!" sayeth The Book of the Law.
Liber Al vel Legis, II, 61-68, where the details of the proper technique are discussed. [WEH Note extension: The passage in quotations in this sentence nowhere appears in The Book of the Law. Crowley is evidently recapitulating several passages in a paraphrase. AL II, 22 starts this, and the verses cited in this note conclude it.]
The Adept must therefore play the man, arousing himself to harden his soul.
To this end, I, the Beast, have made trial and proof of divers devices. Of these the most potent is to set the body to strive with the soul. Let the muscles take grip on themselves as if one were wrestling. Let the jaw and mouth, in particular, be tightened to the utmost. Breathe deeply, slowly, yet strongly. Keep mastery over the mind by muttering forcibly and audibly. But lest such muttering tend to disturb communion with the Angel, speak only His Name. Until the Adept have heard that Name, therefore, he may not abide in the perfect possession of his Beloved. His most important task is thus to open his ears to the voice of his Angel, that he may know him, how he is called. For hearken! this Name, understood rightly and fully, declareth the nature of the Angel in every point, wherefore also that Name is the formula of the perfection to which the Adept must aspire, and also of the power of Magick by virtue whereof he must work.
He then that is as yet ignorant of that Name, let him repeat a word worthy of this particular Ritual. Such are Abrahadabra, the Word of the Aeon, which signifieth "The Great Work accomplished"; and Aumgn interpreted in Part III of Book 4;
The essence of this matter is that the word AUM, which expresses the course of Breath (spiritual life) from free utterance through controlled concentration to Silence, is transmuted by the creation of the compound letter MGN to replace M: that is, Silence is realized as passing into continuous ecstatic vibration, of the nature of "Love" under "Will" as shewn by MGN = 40 + 3 + 50 = 93 AGAPH, ThELHMA etc., and the whole word has the value of 100, Perfection Perfected, the Unity in completion, and equivalent to KR the conjunction of the essential male and female principles.
and the name of THE BEAST, for that His number showeth forth this Union with the Angel, and His Work is no other than to make all men partakers of this Mystery of the Mysteries of Magick.
So then saying this word or that, let the Adept wrestle with his Angel and withstand Him, that he may constrain Him to consent to continue in communion until the consciousness becomes capable of clear comprehension, and of accurate transmission
The "normal" intellect is incapable of these functions; a superior faculty must have been developed. As Zoroaster says: "Extend the void mind of thy soul to that Intelligible that thou mayst learn the Intelligible, because it subsisteth beyond Mind. Thou wilt not understand It as when understanding some common thing."
of the transcendent Truth of the Beloved to the heart that holds him.
The firm repetition of one of these Words ought to enable the Adept to maintain the state of Union for several minutes, even at first.
In any case he must rekindle his ardour, esteeming his success rather as an encouragement to more ardent aspiration than as a triumph. He should increase his efforts.
Let him beware of the "lust of result", of expecting too much, of losing courage if his first success is followed by a series of failures.
For success makes success seem so incredible that one is apt to create an inhibition fatal to subsequent attempts. One fears to fail; the fear intrudes upon the concentration and so fulfils its own prophecy. We know how too much pleasure in a love affair makes one afraid to disgrace oneself on the next few occasions; indeed, until familiarity has accustomed one to the idea that one's lover has never supposed one to be more than human. Confidence returns gradually. Inarticulate ecstasy is replaced by a more sober enjoyment of the elements of the fascination.
Just so one's first dazzled delight in a new landscape turns, as one continues to gaze, to the appreciation of exquisite details of the view. At first they were blurred by the blinding rush of general beauty; they emerge one by one as the shock subsides, and passionate rapture yields to intelligent interest.
In the same way the Adept almost always begins by torrential lyrics painting out mystical extravagances about "ineffable love", "unimaginable bliss", "inexpressible infinities of illimitable utterness".
This corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. The clear and concise differentiation of ideas marks the adult mind.
He usually loses his sense of proportion, of humour, of reality, and of sound judgment. His ego is often inflated to the bursting point, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also tends to take his new-found "truths of illumination" for the entire body of truth, and insists that they must be as valid an vital for all men as they happen to be for himself.
It is wise to keep silence about those things "unlawful to utter" which one may have heard "in the seventh heaven". This may not apply to the sixth.
The Adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. He must give time a chance to redress his balance, sore shaken by the impact of the Infinite.
As he becomes adjusted to intercourse with his Angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. He will by now have become able to converse with his Angel, impossible as it once seemed; for he now knows that the storm of sound which he supposed to be the Voice was only the clamour of his own confusions. The "infinity" nonsense was born of his own inability to think clearly beyond his limits, just as a Bushman, confronted by numbers above five, can only call them "many".
The truth told by the Angel, immensely as it extends the horizon of the Adept, is perfectly definite and precise. It does not deal in ambiguities and abstractions. It possesses form, and confesses law, in exactly the same way and degree as any other body of truth. It is to the truth of the material and intellectual spheres of man very much what the Mathematics of Philosophy with its "infinite series" and "Cantorian continuity" is to schoolboy arithmetic. Each implies the other, though by that one may explore the essential nature of existence, and by this a pawnbroker's profits.
This then is the true aim of the Adept in this whole operation, to assimilate himself to his Angel by continual conscious communion. For his Angel is an intelligible image of his own true Will, to do which is the whole of the law of his Being.
Also the Angel appeareth in Tiphereth, which is the heart of the Ruach, and thus the Centre of Gravity of the Mind. It is also directly inspired from Kether, the ultimate Self, through the Path of the High Priestess, or initiated intuition. Hence the Angel is in truth the Logos or articulate expression of the whole Being of the Adept, so that as he increases in the perfect understanding of His name, he approaches the solution of the ultimate problem, Who he himself truly is.
Unto this final statement the Adept may trust his Angel to lead him; for the Tiphereth-consciousness alone is connected by paths with the various parts of his mind.
See the maps "Minutum Mundum" in the Equinox I, 1, 2, & 3 and the general relations detailed in Liber 777, of which the most important columns are reprinted in Appendix V.
None therefore save He hath the knowledge requisite for calculating the combinations of conduct which will organise and equilibrate for forces of the Adept, against the moment when it becomes necessary to confront the Abyss. The Adept must control a compact and coherent mass if he is to make sure of hurling it from him with a clean-cut gesture.
I, The Beast 666, lift up my voice and swear that I myself have been brought hither by mine Angel. After that I had attained unto the Knowledge and Conversation of Him by virtue of mine ardour towards Him, and of this Ritual that I bestow upon men my fellows, and most of His great Love that He beareth to me, yea, verily, He led me to the Abyss; He bade me fling away all that I had and all that I was; and He forsook me in that Hour. But when I came beyond the Abyss, to be reborn within the womb of BABALON, then came he unto me abiding in my virgin heart, its Lord and Lover!
Also He made me a Magus, speaking through His Law, the Word of the new Aeon, the Aeon of the Crowned and Conquering Child.
For the account of these matters see The Equinox, Vol. I, "The Temple of Solomon the King", Liber 418, Liber Aleph, "John St. John", "The Urn", and Book 4, Part IV.
Thus he fulfilled my will to bring full freedom to the race of Men.
Yea, he wrought also in me a Work of wonder beyond this, but in this matter I am sworn to hold my peace.
________________________________________
Point I | Point II

LIBER SAMEKH

Theurgia Goetia Summa

(CONGRESSUS CUM DAEMONE)

sub figura DCCC

Being the Ritual employed by the Beast 666 for the Attainment of
the Knowledge and Conversation of his Holy Guardian Angel during the
Semester of His performance of the Operation of the Sacred Magick of
ABRAMELIN THE MAGE.
(Prepared An XVII Sun in Virgo at the Abbey of Thelema in Cephalaedium
by the Beast 666 in service to FRATER PROGRADIOR.)
OFFICIAL PUBLICATION of A: A: Class D for the Grade of Adeptus Minor.


POINT

I

EVANGELII TEXTUS REDACTUS

The Invocation.

Magically restored, with the significance of the

BARBAROUS NAMES

Etymologically or Qabalistically determined and paraphrased in English.

Section A. The Oath.

1. Thee I invoke, the Bornless One.
2. Thee, that didst create the Earth and the Heavens.
3. Thee, that didst create the Night and the Day.
4. Thee, that didst create the darkness and the Light.
5. Thou art ASAR UN-NEFER ("Myself made Perfect"):
Whom no man hath seen at any time.
6. Thou art IA-BESZ ("the Truth in Matter").
7. Thou art IA-APOPHRASZ ("the Truth in Motion").
8. Thou hast distinguished between the Just and the Unjust.
9. Thou didst make the Female and the Male.
10. Thou didst produce the Seeds and the Fruit.
11. Thou didst form Men to love one another, and to hate one
another.

Section Aa.

1. I am ANKH - F - N - KHONSU hy Prophet, unto Whom Thou didst
commit Thy Mysteries, the Ceremonies of KHEM.
2. Thou didst produce the moist and the dry, and that which
nourisheth all created Life.
3. Hear Thou Me, for I am the Angel of PTAH - APO - PHRASZ - RA
(vide the Rubric): this is Thy True Name, handed down to the
Prophets of KHEM.


Section B. Air.

Hear Me: ---

AR "O breathing, flowing Sun!"
ThIAF1 "O Sun IAF! O Lion-Serpent Sun, The
Beast that whirlest forth, a thunder-
bolt, begetter of Life!"
RhEIBET "Thou that flowest! Thou that goest!"
A-ThELE-BER-SET "Thou Satan-Sun Hadith that goest
without Will!"
A "Thou Air! Breath! Spirit! Thou
without bound or bond!"
BELAThA "Thou Essence, Air Swift-streaming,
Elasticity!"
ABEU "Thou Wanderer, Father of All!"
EBEU "Thou Wanderer, Spirit of All!"
PhI-ThETA-SOE "Thou Shining Force of Breath! Thou
Lion-Serpent Sun! Thou Saviour,
save!"
IB "Thou Ibis, secret solitary Bird, inviolate
Wisdom, whose Word in Truth,
creating the World by its Magick!"
ThIAF "O Sun IAF! O Lion-Serpent Sun, The
Beas that whirlest forth, a thunder-
bolt, begetter of Life!"

(The conception is of Air, glowing, inhabited by a Solar-Phallic
Bird, "the Holy Ghost", of a Mercurial Nature.)
Hear me, and make all Spirits subject unto Me; so that every
Spirit of the Firmament and of the Ether: upon the Earth and
under the Earth, on dry land and in the water; of Whirling Air,
and of rushing Fire, and every Spell and Scourge of God may be
obedient unto Me.

----------------

1. The letter F is used to represent the Hebrew Vau and the Greek
Digamma; its sound lies between those of the English long o and long oo,
as in Rope and Tooth.

------------------------------------------------------------------------


Section C. Fire.

I invoke Thee, the Terrible and Invisible God: Who dwellest in
the Void Place of the Spirit: ---

AR-O-GO-GO-RU-ABRAO "Thou spiritual Sun! Satan, Thou
Eye, Thou Lust! Cry aloud! Cry
aloud! Whirl the Wheel, O my
Father, O Satan, O Sun!"
SOTOU "Thou, the Saviour!"
MUDORIO "Silence! Give me Thy Secret!"
PhALARThAO "Give me suck, Thou Phallus, Thou
Sun!"
OOO "Satan, thou Eye, thou Lust!"
"Satan, thou Eye, thou Lust!"
"Satan, thou Eye, thou Lust!"
AEPE "Thou self-caused, self-determined,
exalted, Most High!"

The Bornless One. (Vide supra).
(The conception is of Fire, glowing, inhabited by a Solar-Phallic
Lion of a Uranian nature.)
Hear Me, and make all Spirits subject unto Me: so that every
Spirit of the Firmament and of the Ether: upon the Earth and
under the Earth: on dry Land and in the Water: of Whirling
Air, and of rushing Fire, and every Spell and Scourge of God
may be obedient unto Me.


Section D. Water.

Hear Me: ---

RU-ABRA-IAF1 "Thou the Wheel, thou the Womb,
that containeth the Father IAF!"
MRIODOM "Thou the Sea, the Abode!"
BABALON-BAL-BIN-ABAFT "Babalon! Thou Woman of Whoredom"

----------------

1. See, for the formula of IAF, or rather FIAOF, Book 4 Part III,
Chapter V. The form FIAOF will be found preferable in practice.


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"Thou, Gate of the Great God ON!
Thou Lady of the Understanding of
the Ways!"
ASAL-ON-AI "Hail Thou, the unstirred! Hail,
sister and bride of ON, of the God
that is all and is none, by the Power
of Eleven!"
APhEN-IAF "Thou Treasure of IAO!"
I "Thou Virgin twin-sexed! Thou Secret
Seed! Thou inviolate Wisdom!"
PhOTETh "Abode of the Light .................
ABRASAX "......of the Father, the Sun, of
Hadith, of the spell of the Aeon
of Horus!"
AEOOU "Our Lady of the Western Gate of
Heaven!"
ISChURE "Mighty art Thou!"

Mighty and Bornless One! (Vide Supra)
(The conception is of Water, glowing, inhabited by a Solar-Phallic
Dragon-Serpent, of a Neptunian nature.)
Hear Me: and make all Spirits subject unto Me: so that every
Spirit of the Firmament and of the Ether: upon the Earth and
under the Earth: on dry Land and in the Water: of Whirling Air,
and of rushing Fire: and every Spell and Scourge of God may be
obedient unto Me.

Section E. Earth.

I invoke Thee: ---

MA "O Mother! O Truth!"
BARRAIO "Thou Mass!"1
IOEL "Hail, Thou that art!"
KOThA "Thou hollow one!"

----------------

1. "Mass", in the sense of the word which is used by physicists. The
impossibility of defining it will not deter the intrepid initiate (in view of
the fact that the fundamental conception is beyond the normal categories
of reason.)


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AThOR-e-BAL-O "Thou Goddess of Beauty and Love,
whom Satan, beholding, desireth!"
ABRAFT "The Fathers, male-female, desire
Thee!"

(The conception of of Earth, glowing, inhabited by a Solar-Phallic
Hippopotamus1 of a Venereal nature.)
Hear Me: and make all Spirits subject unto Me: so that every
Spirit of the Firmament, and of the Ether: upon The Earth and
under the Earth: on dry land and in the Water: of Whirling Air,
and of rushing Fire: and every Spell and Scourge of God may be
obedient unto Me.


Section F. Spirit.

Hear Me:

AFT "Male-Female Spirits!"
ABAFT "Male-Female Sires!"
BAS-AUMGN "Ye that are Gods, going forth, uttering
AUMGN. (The Word that goeth
from
(A) Free Breath.
(U) through Willed Breath.
(M) and stopped Breath.
(GN) to Continuous Breath.
thus symbolizing the whole course of
spiritual life. A is the formless Hero;
U is the six-fold solar sound of physical
life, the triangle of Soul being
entwined with that of Body; M is the
silence of "death"; GN is the nasal
sound of generation & knowledge.
ISAK "Identical Point!"
SA-BA-FT "Nuith! Hadith! Ra-Hoor-Khuit!"
"Hail, Great Wild Beast!"
"Hail, IAO!"

----------------

1. Sacred to AHAThOOR. The idea is that of the Female conceived
as invulnerable, reposeful, of enormous swallowing capacity etc.


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Section Ff.

1. This is the Lord of the Gods:
2. This is the Lord of the Universe:
3. This is He whom the Winds fear.
4. This is He, Who having made Voice by His commandment
is Lord of all Things; King, Ruler and Helper. Hear Me, and
make all Spirits subject unto Me: so that every Spirit of the Firmament
and of the Ether: upon the Earth and under the Earth:
on dry Land and in the Water: of Whirling Air, and of rushing
Fire: and every Spell and Scourge of God may be obedient unto Me.


Section G. Spirit.

Hear Me:

IEOU "Indwelling Sun of Myself"
PUR "Thou Fire! Thou Sixfold Star initiator
compassed about with Force and Fire!"
IOU "Indwelling Soul of Myself"
PUR (Vide Supra)
IAFTh "Sun-lion Serpent, hail! All Hail, thou
Great Wild Beast, thou I A O!"
IAEO "Breaths of my soul, breaths of mine
Angel."
IOOU "Lust of my soul, lust of mine Angel!"
ABRASAX (Vide Supra).
SABRIAM "Ho for the Sangraal! Ho for the Cup
of Babalon! Ho for mine Angel
pouring Himself forth within my
Soul!"
OO "The Eye! Satan, my Lord! The Lust
of the goat!"
FF "Mine Angel! Mine initiator! Thou
one with me --- the Sixfold Star!"
AD-ON-A-I1 "My Lord! My secret self beyond self,
Hadith, All Father! Hail, ON, thou
Sun, thou Life of Man, thou Fivefold
Sword of Flame! Thou Goat exalted
upon Earth in Lust, thou Snake
extended upon Earth in Life! Spirit
most holy! Seed most Wise! Innocent
Babe. Inviolate Maid! Begetter
of Being! Soul of all Souls! Word
of all Words, Come forth, most
hidden Light!"
EDE "Devour thou me!"
EDU "Thou dost devour Me!"
ANGELOS TON ThEON "Thou Angel of the Gods!"
ANLALA "Arise thou in Me, free flowing, Thou
who art Naught, who art Naught, and
utter thy Word!"
LAI "I also am Naught! I Will Thee! I
behold Thee! My nothingness!"
GAIA "Leap up, thou Earth!"
(This is also an agonising appeal to the
Earth, the Mother; for at this point
of the ceremony the Adept should be
torn from his mortal attachments, and

----------------

1. In Hebrew, ADNI, YNDA, 65. The Gnostic Initiates transliterated it to
imply their own secret formulae; we follow so excellent an example. ON
is an Arcanum of Arcana; its significance is taught, gradually, in the
O.T.O. Also AD is the paternal formula, Hadit; ON is its complement
NUIT; the final Yod signifies "mine" etymologically and essentially the
Mercurial (transmitted) hermaphroditic virginal seed --- The Hermit of the
Taro --- The use of the name is therefore to invoke one's own inmost
secrecy, considered as the result of the conjunction of Nuit and Hadit. If
the second A is included, its import is to affirm the operation of the Holy
Ghost and the formulation of the Babe in the Egg, which precedes the
appearance of the Hermit.


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die to himself in the orgasm of his
operation.1)
AEPE "Thou Exalted One! It (i.e. the spritual
'semen', the Adept's secret ideas,
drawn irresistibly from their 'Hell'2
by the love of his Angel) leaps up; it
leaps forth!3
DIATHARNA THORON "Lo! the out-splashing of the seeds of
Immortality"

Section Gg. The Attainment.

1. I am He! the Bornless Spirit! having sight in the feet:
Strong, and the Immortal Fire!
2. I am He! the Truth!
3. I am He! Who hate that evil should be wrought in the
World!
4. I am He, that lighteneth and thundereth!
5. I am He, from whom is the Shower of the Life of Earth!
6. I am He, whose mouth ever flameth!
7. I am He, the Begetter and Manifester unto the Light!
8. I am He, The Grace of the Worlds!
9. "The Heart Girt with a Serpent" is my name!


Section H. The "Charge to the Spirit".

Come thou forth, and follow me: and make all Spirits subject
unto Me so that every Spirit of the Firmament, and of the Ether,
upon the Earth and under the Earth: on dry Land, or in the
Water: of Whirling Air or of rushing Fire, and every Spell and
scourge of God, may be obedient unto me!

Section J. The Proclamation of the Beast 666.

IAF: SABAF4
Such are the Words!

----------------

1. A thorough comprehension of Psycho-analysis will contribute notably
to the proper appreciation of this Ritual.

2. It is said among men that the word Hell deriveth from the word
"helan", to hele or conceal, in the tongue of the Anglo-Saxons. That is,
it is the concealed place, which since all things are in thine own self,
is the unconscious. Liber CXI (Aleph) cap Ds

3. But compare the use of the same word in section C.

4. See explanation in Point II.


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POINT

II

ARS CONGRESSUS CUM DAEMONE.

SECTION A. Let the Adeptus Minor be standing in this circle on the
square of Tiphereth, armed with his Wand and Cup; but let him
perform the Ritual throughout in his Body of Light. He may burn
the Cakes of Light, or the Incense of Abramelin; he may be
prepared by Liber CLXXV, the reading of Liber LXV, and by the
practices of Yoga. He may invoke Hadit by "... wine and strange
drugs" if he so will.1 He prepares the circle by the usual
formulae of Banishing and Consecration, etc.

He recites Section A as a rehearsal before His Holy Guardian
Angel of the attributes of that Angel. Each phrase must be
realized with full concentration of force, so as to make Samadhi
as perfectly as possible upon the truth proclaimed.

Line 1 He identifies his Angel with the Ain Soph, and the Kether
thereof; one formulation of Hadit in the boundless Body of Nuith.

Line 2,3,4 He asserts that His Angel has created (for the purpose of
self-realization through projection in conditioned Form) three
pairs of opposites: (a) The Fixed and the Volatile; (b) The
Unmanifested and the Manifest; and (c) the Unmoved and the Moved.
Otherwise, the Negative and the Positive in respect of Matter,
Mind and Motion.

Line 5 He acclaims his Angel as "Himself Made Perfect"; adding that
this Individuality is inscrutable in inviolable. In the Neophyte
Ritual of

----------------
1. Any such formula should be used only when the adept has full
knowledge based on experience of the management of such matters.


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G: D: (As it is printed in Equinox I, II, for the old aeon) the
Hierophant is the perfected Osiris, who brings the candidate, the
natural Osiris, to identity with himself. But in the new Aeon
the Hierophant is Horus (Liber CCXX, I, 49) therefore the
Candidate will be Horus too. What then is the formula of the
initiation of Horus? It will no longer be that of the Man,
through Death. It will be the natural growth of the Child. His
experiences will no more be regarded as catastrophic. Their
hieroglyph is the Fool: the innocent and impotent Harpocrates
Babe becomes the Horus Adult by obtaining the Wand. "Der reine
Thor" seizes the Sacred Lance. Bacchus becomes Pan. The Holy
Guardian Angel is the Unconscious Creature Self --- the Spiritual
Phallus. His knowledge and conversation contributes occult
puberty. It is therefore advisable to replace the name Asar Un-
nefer by that of Ra-Hoor-Khuit at the outset, and by that of
one's own Holy Guardian Angel when it has been communicated.

Line 6 He hails Him as BESZ, the Matter that destroys
and devours Godhead, for the purpose of the
Incarnation of any God.

Line 7 He hails Him as APOPHRASZ, the Motion that destroys and
devours Godhead, for the purpose of the Incarnation of any God.
The combined action of these two DEVILS is to allow the God upon
whom they prey to enter into enjoyment of existence through the
Sacrament of dividual "Life" (Bread --- the flesh of BESZ) and
"Love" (Wine --- the blood or venom of AOPHRASZ).

Line 8 He acclaims His Angel as having "eaten of the Fruit of the
Tree of Knowledge of Good and Evil"; otherwise, having become
wise (in the Dyad, Chokmah) to apprehend the formula of
Equilibrium which is now His own, being able to apply Himself
accurately to His self-appointed environment.

Line 9 He acclaims His Angel as having laid down the Law of Love as
the Magical formula of the Universe, that He may resolve the
phenomenal again into its noumenal phase by uniting any two
opposites in ecstasic passion.

Line 10 He acclaims His Angel as having appointed that this formula of
Love should effect not only the dissolution of the separateness
of the Lovers into His own impersonal Godhead, but their co-
ordination in a "Child" quintessentialized from its parents to
constitute a higher order of Being than theirs, so that each
generation is an alchemical progress towards perfection in the
direction of successive complexities. As Line 9 asserts
Involution, Line 10 asserts Evolution.

Line 11 He acclaims His Angel as having devised this method of self-
realization; the object of Incarnation is to obtain its reactions
to its relations with other incarnated Beings and to observe
theirs with each other.

----------


Section Aa.

Line 1 The Adept asserts his right to enter into conscious
communication with His Angel, on the ground that that Angel has
Himself taught him the Secret Magick by which he may make the
proper link. "Mosheh" is M H, the formation in Jechidah, Chiah,
Neshamah, Ruach, --- The Sephiroth from Kether to Yesod --- since
45 is S 1-9 while Sh, 300, is S 1-24, which superadds to these
Nine an extra Fifteen numbers. (See in Liber D,
the meanings and correspondences of 9, 15, 24, 45, 300, 345.)
45 is moreover A D M, MDA, man. "Mosheh" is thus the name of
man as a God-concealing form. But in the Ritual let the Adept
replace this "Mosheh" by his own motto as Adeptus Minor. For
"Ishrael" let him prefer his own Magical Race, according to the
obligations of his Oaths to Our Holy Order! (The Beast 666
Himself used "Ankh-f-n-Khonsu" and "Khem" in this section.)

Line 2 The Adept reminds his Angel that He has created That One
Substance of which Hermes hath written in the Table of Emerald,
whose virtue is to unite in itself all opposite modes of Being,
thereby to serve as a Talisman charged with the Spiritual Energy
of Existence, an Elixir or Stone composed of the physical basis
of Life. This Commemoration is placed between the two personal
appeals to the Angel, as if to claim privilege to partake of this
Eucharist which createth, sustaineth and redeemeth all things.

Line 3 He now asserts that he is himself the "Angel" or messenger of
his Angel; that is, that he is a mind and body whose office is to
receive and transmit the Word of his Angel. He hails his Angel
not only as "un-nefer" the Perfection of "Asar" himself as a man,
but as Ptah-Apophrasz-Ra, the identity (Hadit) wrapped in the
Dragon (Nuit) and thereby manifested as a Sun (Ra-Hoor-Khuit).
The "Egg" (or Heart) "girt with a Serpent" is a cognate symbol;
the idea is thus expressed later in the ritual. (See Liber LXV.
which expands this to the uttermost.)

Section B The Adept passes from contemplation to action in the sections
now following B to Gg. He is to travel astrally around the
circle, making the appropriate pentagrams, sigils, and signs.
His direction is widdershins. He thus makes three curves, each
covering three- fourths of the circle. He should give the sign
of the Enterer on passing the Kiblah, or Direction of Boleskine.
This picks up the force naturally radiating from that point1
and projects it in the direction of the path of the Magician.
The sigils are those given in the Equinox Vol. I, No. 7, Plate X
outside the square;
the signs those shewn in Vol. I, No. 2, Plate "The Signs of the
Grades". In these invocations he should expand his girth and his
stature to the utmost2, assuming the form and the consciousness
of the elemental god of the quarter. After this, he begins to
vibrate the "Barbarous Names" of the Ritual.

Now let him not only fill his whole being to the uttermost
with the force of the Names; but let him formulate his Will,
understood thoroughly as the dynamic aspect of his Creative Self,
in an appearance symbolically apt, I say not in the form of a Ray
of Light, of a Fiery Sword, or of aught save that bodily Vehicle
of the Holy Ghost which is sacred to BAPHOMET, by its virtue that
concealeth the Lion and the Serpent that His Image may appear
adorably upon the Earth for ever.

Let then the Adept extend his Will beyond the Circle in this
imagined Shape and let it radiate with the Light proper to the
element invoked, and let each Word issue along the Shaft with
passionate impulse, as if its voice gave command thereto that it
should thrust itself leapingly forward. Let also each Word
accumulate authority, so that the Head of the Shaft may plunge
twice as far for the Second Word as for the First, and Four Times
for

----------------

1. This is an assumption based on Liber Legis II, 78 and III, 34.

2. Having experience of success in the practices of Liber 536, BATRAXO-
"RENOBOOKOSMOMAXIA.


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the Third as the Second, and thus to the end. Moreover, let the
Adept fling forth his whole consciousness thither. Then at the
final Word, let him bring rushing back his Will within himself,
steadily streaming, and let him offer himself to its point, as
Artemis to PAN, that this perfectly pure concentration of the
Element purge him thoroughly, and possess him with its passion.

In this Sacrament being wholly at one with that Element, let
the Adept utter the Charge "Hear me, and make", etc. with strong
sense that this unity with that quarter of the Universe confers
upon him the fullest freedom and privilege appurtenant thereto.

Let the Adept take note of the wording of the Charge. The
"Firmament" is the Ruach, the "mental plane"; it is the realm of
Shu, or Zeus, where revolves the Wheel of the Gunas, the Three
forms1 of Being. The Aethyr is the

----------------

1. They correspond to the Sulphur, Mercury, and Salt of Alchemy; to
Sattvas, Rajas, and Tamas in the Hindu system; and are rather modes of
action than actual qualities even when conceived as latent. They are the
apparatus of communication between the planes; as such, they are
conventions. There is no absolute validity in any means of mental
apprehension; but unless we make these spirits of the Firmament subject
unto us by establishing right relation (within the possible limits) with the
Universe, we shall fall into error when we develop our new instrument of
direct understanding. It is vital that the Adept should train his intellectual
faculties to tell him the truth, in the measure of their capacity. To despise
the mind on account of its limitations is the most disastrous blunder; it is
the common cause of the calamities which strew so many shores with the
wreckage of the Mystic Armada. Bigotry, Arrogance, Bewilderment, all
forms of mental and moral disorder, so often observed in people of great
spiritual attainment, have brought the Path itself into discredit; almost all
such catastrophes are due to trying to build the Temple of the Spirit
without proper attention to the mental laws of structure and the physical
necessities of foundation. The mind must be brought to its utmost pitch
of perfection, but according to its own internal properties; one cannot feed
a microscope on mutton chops. It must be regarded as a mechanical


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"akasha", the "Spirit", the Aethyr or physics, which is the
framework on which all forms are founded; it receives, records
and transmits all impulses without itself suffering mutation
thereby. The "Earth" is the sphere wherein the operation of
these "fundamental" and aethyric forces appears to perception.
"Under the Earth" is the world of those phenomena which inform
those perceived projections, and determine their particular
character. "Dry land" is the place of dead "material things",
dry (i.e. unknowable) because unable to act on our minds.
"Water" is the vehicle whereby we feel such things; "air" their
menstruum wherein these feelings are mentally apprehended. It is
called "whirling" because of the instability of thought, and the
fatuity of reason, on which we are yet dependent for what we call
"life". "Rushing Fire" is the world in which wandering thought
burns up to swift-darting Will. These four stages explain how
the non-Ego is transmuted into the

----------------

(footnote continued from page 279)
instrument of knowledge, independent of the personality of its possessor.
One must treat it exactly as one treats one's electroscope or one's eyes; one
influence of one's wishes. A physician calls in a colleague to attend to his
own family, knowing that personal anxiety may derange his judgment. A
microscopist who trusts his eyes when his pet theory is at stake may falsify
the facts, and find too late that he has made a fool of himself.

In the case of initiations itself, history is scarred with the wounds
inflicted by this Dagger. It reminds us constantly of the danger of relying
upon the intellectual faculties. A judge must know the law in every point,
and be detached from personal prejudices, and incorruptible, or iniquity will triumph. Dogma, with persecution, delusion, paralysis of progress, and
many another evil, as its satraps, has always established a tyranny when
Genius has proclaimed it. Islam making a bonfire of written Wisdom,
and Haeckel forging biological evidence; physicists ignorant of radioactivity disputing the conclusions of geology, and theologians impatient of truth struggling against the tide of thought; all such must perish at the hands of their own error in making their minds, internally defective or externally deflected, the measure of the Universe.


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Ego. A "Spell" of God is any form of consciousness, and a
"Scourge" any form of action.

The Charge, as a whole, demands for the Adept the control of
every detail of the Universe which His Angel has created as a
means of manifesting Himself to Himself. It covers command of
the primary projection of the Possible in individuality, in the
antithetical artifice which is the device of Mind, and in a
balanced triplicity of modes or states of being whose
combinations constitute the characteristics of Cosmos. It
includes also a standard of structure, a rigidity to make
reference possible. Upon these foundations of condition which
are not things in themselves, but the canon to which things
conform, is builded the Temple of Being, whose materials are
themselves perfectly mysterious, inscrutable as the Soul, and
like the Soul imagining themselves by symbols which we may feel,
perceive, and adapt to our use without ever knowing the whole
Truth about them. The Adept sums up all these items by claiming
authority over every form of expression possible to Existence,
whether it be a "spell" (idea) or a "scourge" (act) of "God",
that is, of himself. The Adept must accept every "spirit", every
"spell", every "scourge", as part of his environment, and make
them all "subject to" himself; that is, consider them as
contributory causes of himself. They have made him what he is.
They correspond exactly to his own faculties. They are all ---
ultimately --- of equal importance. The fact that he is what he
is proves that each item is equilibrated. The impact of each new
impression affects the entire system in due measure. He must
therefore realize that every event is subject to him. It occurs
because he had need of it. Iron rusts because the molecules
demand oxygen for the satisfaction of
their tendencies. They do not crave hydrogen; therefore
combination with that gas is an event which does not happen. All
experiences contribute to make us complete in ourselves. We feel
ourselves subject to them so long as we fail to recognise this;
when we do, we perceive that they are subject to us. And
whenever we strive to evade an experience, whatever it may be, we
thereby do wrong to ourselves. We thwart our own tendencies. To
live is to change; and to oppose change is to revolt against the
law which we have enacted to govern our lives. To resent destiny
is thus to abdicate our sovereignty, and to invoke death.
Indeed, we have decreed the doom of death for every breach of the
law of Life. And every failure to incorporate any impression
starves that particular faculty which stood in need of it.

This Section B invokes Air in the East, with a shaft of golden
glory.

--------

Section C. The adept now invokes Fire in the South; flame red are the
rays that burst from his Verendum.

--------

Section D. He invokes Water in the West, his Wand billowing forth blue
radiance.

--------

Section E. He goes to the North to invoke Earth; flowers of green flame
flash from his weapon. As practice makes the Adept perfect in
this Work, it becomes automatic to attach all these complicated
ideas and intentions to their correlated words and acts. When
this is attained he may go deeper into the formula by amplifying
its correspondences. Thus, he may invoke water in the manner of
water, extending his will with majestic and irresistible motion,
mindful of its impulse gravitation, yet with a suave and tranquil
appearance of weakness. Again, he may apply the formula of water
to its peculiar purpose as it surges back into his sphere, using
it with conscious skill for the cleansing and calming of the
receptive and emotional elements in his character, and for the
solution or sweeping away of those tangled weeds of prejudice
which hamper him from freedom to act as he will. Similar
applications of the remaining invocations will occur to the
Adept who is ready to use them.

--------

Section F. The Adept now returns to the Tiphereth square of his Tau, and
invokes spirit, facing toward Boleskine, by the active
Pentagrams, the sigil called the Mark of the Beast, and the Signs
of L.V.X. (See plate as before). He then vibrates the Names
extending his will in the same way as before, but vertically
upward. At the same time he expands the Source of that Will ---
the secret symbol of Self --- both about him and below, as if to
affirm that Self, duplex as is its form, reluctant to acquiesce
in its failure to coincide with the Sphere of Nuith. Let him now
imagine, at the last Word, that the Head of his will, where his
consciousness is fixed, opens its fissure (the Brahmarandra-
Cakkra, at the junction of the cranial sutures) and exudes a drop
of clear crystalline dew, and that this pearl is his Soul, a
virgin offering to his Angel, pressed forth from his being by the
intensity of this Aspiration.

--------

Section Ff. With these words the Adept does not withdraw his will within
him as in the previous Sections. He thinks of them as a
reflection of Truth on the surface of the dew, where his Soul
hides trembling. He takes them to be the first formulation in
his consciousness of the nature of His Holy Guardian Angel.

Line 1. The "Gods" include all the conscious elements of his nature.

Line 2. The "Universe" includes all possible phenomena of which he can
be aware.

Line 3. The "Winds" are his thoughts, which have prevented him from
attaining to his Angel.

Line 4. His Angel has made "Voice", the magical weapon which produces
"Words", and these words have been the wisdom by which He hath
created all things. The "Voice" is necessary as the link between
the Adept and his Angel. The Angel is "King", the One who "can",
the "source of authority and the fount of honour"; also the King
(or King's Son) who delivers the Enchanted Princess, and makes
her his Queen. He is "Ruler", the "unconscious Will"; to be
thwarted no more by the ignorant and capricious false will of the
conscious man. And He is "Helper", the author of the infallible
impulse that sends the Soul sweeping along the skies on its
proper path with such impetus that the attraction of alien orbs
is no longer sufficient to swerve it. The "Hear me" clause is
now uttered by the normal human consciousness, withdrawn to the
physical body; the Adept must deliberately abandon his
attainment, because it is not yet his whole being which burns up
before the Beloved.

--------


Section G. The Adept, though withdrawn, shall have maintained the
Extension of his Symbol. He now repeats the signs as before,
save that he makes the Passive Invoking Pentagram of Spirit. He
concentrates his consciousness within his Twin-Symbol of Self,
and endeavours to send it to sleep. But if the operation be
performed properly, his Angel shall have accepted the offering
of Dew, and seized with fervour upon the extended symbol of Will
towards Himself. This then shall He shake vehemently with
vibrations of love reverberating with the Words of the Section.
Even in the physical ears of the adept there shall resound an
echo thereof, yet he shall not be able to describe it. It shall
seem both louder than thunder, and softer than the whisper of
the night-wind. It shall at once be inarticulate, and mean more
than he hath ever heard.

Now let him strive with all the strength of his Soul to
withstand the Will of his Angel, concealing himself in the
closest cell of the citadel of consciousness. Let him consecrate
himself to resist the assault of the Voice and the Vibration
until his consciousness faint away into Nothing. For if there
abide unabsorbed even one single atom of the false Ego, that atom
should stain the virginity of the True Self and profane the Oath;
then that atom should be so inflamed by the approach of the Angel
that is should overwhelm the rest of the mind, tyrannize over it,
and become an insane despot to the total ruin of the realm.

But, all being dead to sense, who then is able to strive
against the Angel? He shall intensify the stress of His Spirit
so that His loyal legions of Lion-Serpents leap from the ambush,
awakening the adept to witness their Will and sweep him with them
in their enthusiasm, so that he consciously partakes this
purpose, and sees in its simplicity the solution of all his
perplexities. Thus then shall the Adept be aware that he is
being swept away through the column of his Will Symbol.
and that His Angel is indeed himself, with intimacy so intense as
to become identity, and that not in a single Ego, but in every
unconscious element that shares in that manifold uprush.

This rapture is accompanied by a tempest of brilliant light,
almost always, and also in many cases by an outburst of sound,
stupendous and sublime in all cases, though its character may
vary within wide limits.1

The spate of stars shoots from the head of the Will-Symbol,
and is scattered over the sky in glittering galaxies. This
dispersion destroys the concentration of the adept, whose mind
cannot master such multiplicity of majesty; as a rule, he simply
sinks stunned into normality, to recall nothing of his experience
but a vague though vivid impression of complete release and
ineffable rapture. Repetition fortifies him to realise the
nature of his attainment; and his Angel, the link once made,
frequents him, and trains him subtly to be sensitive to his Holy
presence, and persuasion. But it may occur, especially after
repeated success, that the Adept is not flung back into his
mortality by the explosion of the Star-spate, but identified with
one particular "Lion-Serpent", continuing conscious thereof until
it finds its proper place in Space, when its secret self flowers
forth as a truth, which the Adept may then take back to earth
with him.

This is but a side issue. The main purpose of the Ritual is
to establish the relation of the subconscious self with the Angel
in such a way that the Adept is aware that his Angel is the Unity
which expresses the sum of the Elements of that Self, that his
normal consciousness contains alien enemies

----------------
1. These phenomena are not wholly subjective; they may be perceived,
though often under other forms, by even the ordinary man.


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introduced by the accidents of environment, and that his
Knowledge and Conversation of His Holy Guardian Angel destroys
all doubts and delusions, confers all blessings, teaches all
truth, and contains all delights. But it is important that the
Adept should not rest in mere inexpressible realization of his
rapture, but rouse himself to make the relation submit to
analysis, to render it in rational terms, and thereby enlighten
his mind and heart in a sense as superior to fanatical enthusiasm
as Beethoven's music is to West African war-drums.

--------

Section Gg. The adept should have realised that his Act of Union with the
angel implies (1) the death of his old mind save in so far as his
unconscious elements preserve its memory when they absorb it, and
(2) the death of his unconscious elements themselves. But their
death is rather a going forth to renew their life through love.
He then, by conscious comprehension of them separately and
together, becomes the "Angel" of his Angel, as Hermes is the Word
of Zeus, whose own voice is Thunder. Thus in this section the
adept utters articulately so far as words may, what his Angel is
to Himself. he says this, with his Scin-Laeca wholly withdrawn
into his physical body, constraining His Angel to indwell his
heart.

Line 1. "I am He" asserts the destruction of the sense of separateness
between self and Self. It affirms existence, but of the third
person only. "The Bornless Spirit" is free of all space, "having
sight in the feet", that they may choose their own path.
"Strong" is G B R, The Magician escorted by the Sun and the Moon
(See Liber D and Liber 777). The "Immortal Fire" is the creative
Self; impersonal energy cannot perish, no matter what forms it
assumes. Combustion is Love.

Line 2. "Truth" is the necessary relation of any two things;
therefore, although it implies duality, it enables us to conceive
of two things as being one thing such that it demands to be
defined by complementals. Thus, an hyperbola is a simple idea,
but its construction exacts two curves.

Line 3. The Angel, as the adept knows him, is a being Tiphereth, which
obscures Kether. The Adept is not officially aware of the higher
Sephiroth. He cannot perceive, like the Ipsissimus, that all
things soever are equally illusion and equally Absolute. He is
in Tiphereth, whose office is Redemption, and he deplores the
events which have caused the apparent Sorrow from which he has
just escaped. He is also aware, even in the height of his
ecstasy, of the limits and defects of his Attainment.

Line 4. This refers to the phenomena which accompany his Attainment.

Line 5. This means the recognition of the Angel as the True Self of
his subconscious self, the hidden Life of his physical life.

Line 6. The Adept realises every breath, every word of his Angel as
charged with creative fire. Tiphereth is the Sun, and the Angel
is the spiritual Sun of the Soul of the Adept.

Line 7. Here is summed the entire process of bringing the conditioned
Universe to knowledge of itself through the formula of
generation1; a soul implants itself in sense-hoodwinked body and
reason-fettered mind, makes them aware of their Inmate, and thus
to partake of its own consciousness of the Light.

Line 8. "Grace" has here its proper sense of "Pleasantness".

---------------
1. That is, Yod H‚, HY, realizing Themselves, Will and Understanding in
the twins Vau H‚, HV, Mind and body.


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The existence of the Angel is the justification of the device of
creation.1

Line 9. This line must be studied in the light of Liber LXV (Equinox
XI. p. 65).

Section H. This recapitulation demands the going forth together of the
Adept and his Angel "to do their pleasure on the Earth among the
living."

Section J. The Beast 666 having devised the present method of using this
Ritual, having proved it by his own practice to be of infallible
puissance when properly performed, and now having written it down
for the world, it shall be an ornament for the Adept who adopts
it to cry Hail to His name at the end of his work. This shall
moreover encourage him in Magick, to recall that indeed there was
One who attained by its use to the Knowledge and Conversation of
His Holy Guardian Angel, the which forsook him no more, but made
Him a Magus, the Word of the Aeon of Horus!

For know this, that the Name IAF in its most secret and mighty
sense declareth the Formula of the Magick of the BEAST whereby he
wrought many wonders. And because he doth will that the whole
world shall attain to this Art, He now hideth it herein so that
the worthy may win to His Wisdom.

Let I and F face all;2 yet ward their A from attack. The
Hermit to himself, the fool to foes,

----------------
1. But see also the general solution of the Riddle of Existence in The
Book of the Law and its Comment --- Part IV of Book 4.

2. If we adopt the new orthography VIAOV (Book 4 Part III Chap.
V.) we must read "The Sun-6-the Son" etc. for "all"; and elaborate this
interpretation here given in other ways, accordingly. Thus O (of F) will
not be "The Fifteen by function" instead of "Five" etc., and "in act free,
firm, aspiring, ecstatic", rather than "gentle" etc. as in the present text.

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The Hierophant to friends, Nine by nature, Naught by attainment,
Five by function. In speech swift, subtle and secret; in thought
creative, unbiassed, unbounded; in act gentle, patient and
persistent. Hermes to hear, Dionysus to touch, Pan to behold.
A Virgin, A Babe, and a Beast!
A Liar, an Idiot, and a Master of Men!
A kiss, a guffaw, and a bellow; he that hath ears to hear, let
him hear!
Take ten that be one, and one that is one in three, to conceal
them in six!
Thy wand to all Cups, and thy Disk to all Swords, but betray
not thine Egg!
Moreover also is IAF verily 666 by virtue of Number; and this
is a Mystery of Mysteries; Who knoweth it, he is adept of adepts,
and Mighty among Magicians!
Now this word SABAF, being by number Three score and Ten,1 is
a name of Ayin, the Eye, and the Devil our Lord, and the Goat of
Mendes. He is the Lord of the Sabbath of the Adepts, and is
Satan, therefore also the Sun, whose number of Magick is 666, the
seal of His servant the BEAST.
But again SA is 61, AIN, the Naught of Nuith; BA means go, for
Hadit; and F is their Son the Sun who is Ra-Hoor-Khuit.
So then let the Adept set his sigil upon all the words he hath
writ in the Book of the Works of his Will.

----------------

1. There is an alternative spelling TzBA-F Where the Root, (ABz) "an
Host", has the value of 93. The Practicus should revive this Ritual
throughout in the Light of his personal researches in the Qabalah, and thus
make it his own peculiar property. The spelling here suggested implies that
he who utters the Word affirms his allegiance to the symbols 93 and 61
that he is a warrior in the army of Will and of the Sun. 93 is also the
number of AIWAZ and 6 of The Beast.


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And let him then end all, saying, Such are the Words!1 For by
this he maketh proclamation before all them that be about his
Circle that these Words are true and puissant, binding what he
would bind, and loosing what he would loose.

Let the Adept perform this Ritual aright, perfect in every
part thereof, once daily for one moon, then twice, at dawn and
dusk, for two moons, next, thrice, noon added, for three moons,
afterwards, midnight making up his course, for four moons four
times every day. Then let the Eleventh Moon be consecrated
wholly to this Work; let him be instant in continual ardour,
dismissing all but his sheer needs to eat and sleep.2 For know
that the true Formula3 whose virtue sufficed the Beast in this
Attainment, was thus:

INVOKE OFTEN4

So may all men come at last to the Knowledge and Conversation
of the Holy Guardian Angel: thus sayeth the Beast, and prayeth
His own Angel that this book be as a burning Lamp, and as a
living Spring, for Light and Life to them that read therein.

666

---------------

1. The consonants of LOGOS, "Word", add (Hebrew values: sGL) to 93.
and EPH, "Words", (whence "Epic") has also that value: EIDE TA
EPH might be the phrase here intended: its number is 418. This would
then assert the accomplishment of the Great Work; this is the natural
conclusion of theRitual. Cf. CCXX. III. 75.

2. These needs are modified during the process of Initiation both as to
quantity and quality. One should not become anxious about one's
physical or mental health on a priori grounds, but pay attention only to
indubitable symptoms of distress should such arise.

3. See Note page following.

4. See Equinox I, VIII, 22.


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3. (Note to page 291)
The Oracles of Zoroaster utter this:
"And when, by often invoking, all the phantasms are vanished, thou shalt
see that Holy and Formless Fire, that Fire which darts and flashes through
all the Depths of the Universe; hear thou the Voice of the Fire!
"A similar Fire flashingly extending through the rushings of Air, or a
Fire formless whence cometh the Image of a voice, or even a flashing Light
abounding, revolving, whirling forth, crying aloud. Also there is the
vision of the fire-flashing Courser of Light, or also a Child, borne aloft on
the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked,
or shooting with the bow shafts or light, and standing on the shoulders of
the horse, then if thy meditation prolongeth itself, thou shalt unite all
these symbols into the form of a Lion."

This passage --- combined with several others --- is paraphased in poetry
by Aleister Crowley in his "Tannhauser".

"And when, invoking often, thou shalt see
That formless Fire; when all the earth is shaken,
The Stars abide not, and the moon is gone,
All Time crushed back into Eternity,
The Universe by earthquake overtaken;
Light is not, and the thunders roll,
The World is done:
When in the darkness Chaos rolls again
In the excited brain:
Then, O then call not to thy view that visible
Image of Nature; fatal is her name!
It fitteth not thy Body to behold
That living light of Hell,
The unluminous, dead flame,
Until that body from the crucible
Hath passed, pure gold!
For, from the confines of material space,
The twilight-moving place,
The gates of matter, and the dark threshold,
Before the faces of the Things that dwell
In the Abodes of Night,
Spring into sight
Demons, dog-faced, that show no mortal sign
Of Truth, but desecrate the Light Divine,
Seducing from the sacred mysteries.
But, after all these Folk of Fear are driven
Before the avenging levin
That rives the opening skies,
Behold that formless and that Holy Flame
That hath no name;
The Fire that darts and flashes, writhes and creeps
Snake-wise in royal robe
Wound round that vanished glory of the globe,
Unto that sky beyond the starry deeps,
Beyond the Toils of Time, --- then formulate
In thine own mind, luminous, concentrate,
The Lion of the Light, a child that stands
On the vast shoulders of the Steed of God:
Or winged, or shooting flying shafts, or shod
With the flame-sandals.
Then, lift up thine hands!
Centre thee in thine heart one scarlet thought
Limpid with brilliance of the Light above!
Drawn into naught
All life, death, hatred, love:
All self concentred in the sole desire ---
Hear thou the Voice of Fire!"



-----------


POINT

III


SCHOLION ON SECTIONS G & Gg.


The Adept who has mastered this Ritual, successfully realising the full
import of this controlled rapture, ought not to allow his mind to loosen its
grip on the astral imagery of the Star-spate, Will-Symbol, or Soul-symbol, or even to forget its duty to the body and the sensible surroundings. Nor should he omit to keep his Body of Light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideals from obsession.

But he should have acquired, by previous practice, the faculty of detaching
these elements of his consciousness from their articulate centre, so that they
become (temporarily) independent responsible units, capable of receiving
communications from headquarters at will, but perfectly able (1) to take care of themselves without troubling their chief, and (2) to report to him at the proper time. In a figure, they must be like subordinate officers, expected to display self-reliance, initiative, and integrity in the execution of the
Orders of the Day.

The Adept should therefore be able to rely on these individual minds of his
to control their own conditions without interference from himself for the time required, and to recall them in due course, receiving an accurate report of their adventures.

This being so, the Adept will be free to concentrate his deepest self, that
part of him which unconsciously orders his true Will, upon the realization of his Holy Guardian Angel. The absence of his bodily, mental and astral
consciousness is indeed cardinal to success, for it is their usurpation of his
attention which has made him deaf to his Soul, and his preoccupation with
their affairs that has prevented him from perceiving that Soul.

The effect of the Ritual has been

(a) to keep them so busy with their own work that they cease to distract
him;

(b) to separate them so completely that his soul is stripped of its
sheaths;

(c) to arouse in him an enthusiasm so intense as to intoxicate and
anaesthetize him, that he may not feel and resent the agony of this spiritual
vivisection, just as bashful lovers get drunk on the wedding night, in order
to brazen out the intensity of shame which so mysteriously coexists with their desire;

(d) to concentrate the necessary spiritual forces from every element, and
fling them simultaneously into the aspiration towards the Holy Guardian Angel;
and

(e) to attract the Angel by the vibration of the magical voice which
invokes Him.

The method of the Ritual is thus manifold.

There is firstly an analysis of the Adept, which enables him to calculate
his course of action. He can decide what must be banished, what purified,
what concentrated. He can then concentrate his will upon its one essential
element, over-coming its resistance --- which is automatic, like a
physiological reflex --- by destroying inhibitions through his ego-
overwhelming enthusiasm.1 The other half of the work needs no such complex effort; for his Angel is simple and unperplexed, ready at all times to respond to rightly ordered approach.

----------------

1. A high degree of initiation is required. This means that the process
of analysis must have been carried out very thoroughly. The Adept must
have become aware of his deepest impulses, and understood their true
significance. The "resistance" here mentioned is automatic; it increases
indefinitely against direct pressure. It is useless to try to force oneself
in these matters; the uninitiated Aspirant, however eager he may be, is sure
to fail. One must know how to deal with each internal idea as it arises.

It is impossible to overcome one's inhibitions by conscious effort; their
existence justifies them. God is on their side, as on that of the victim in
Browning's Instans Tyrannus. A man cannot compel himself to love,
however much he may want to, on various rational grounds. But on the
other hand, when the true impulse comes, it overwhelms all its critics; they
are powerless either to make or break a genius; it can only testify to the
fact that it has met its master.


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But the results of the Ritual are too various to permit of rigid
description. One may say that, presuming the union to be perfect, the Adept
need not retain any memory soever of what has occurred. He may be merely
aware of a gap in his conscious life, and judge of its contents by observing
that his nature has been subtly transfigured. Such an experience might indeed be the proof of perfection.

If the Adept is to be any wise conscious of his Angel it must be that some
part of his mind is prepared to realise the rapture, and to express it to
itself in one way or another. This involves the perfection of that part, its
freedom from prejudice and the limitations of rationality so-called. For
instance: one could not receive the illumination as to the nature of life
which the doctrine of evolution should shed, if one is passionately persuaded that humanity is essentially not animal, or convinced that causality is repugnant to reason. The Adept must be ready for the utter destruction of his point of view on any subject, and even that of his innate conception of the forms and laws of thought.1 Thus he may find that his Angel consider his "business" or his "love" to be absurd trifles; also that human ideas of "time" are invalid, and human "laws" of logic applicable only to the relations between illusions.

Now the Angel will make contact with the Adept at any point that is
sensitive to His influence. Such a point will naturally be one that is
salient in the Adept's character, and also one that is, in the proper sense of
the word, pure2.

Thus an artist, attuned to appreciate plastic beauty is likely to

----------------
1. Of course, even false tenets and modes of the mind are in one sense
true. It is only their appearance which alters. Copernicus did not destroy
the facts of nature, or change the instruments of observation. He merely
effected a radical simplification of science. Error is really a "fool's
knot". Moreover, the very tendency responsible for the entanglement is one of the necessary elements of the situation. Nothing is "wrong" in the end;
and one cannot reach the "right" point of view without the aid of one's
particular "wrong" point. If we reject or alter the negative of a
photograph we shall not get a perfect positive.

2. This means, free from ideas, however excellent in themselves, which
are foreign to it. For instance, literary interest has no proper place in a
picture.


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receive a visual impression of his Angel in a physical form which is sublimely quintessential of his ideal. A musician may be rapt away by majestic melodies such as he never hoped to hear. A philosopher may attain apprehension of tremendous truths, the solution of problems that had baffled him all his life.

Conformably with this doctrine, we read of illuminations experienced by
simple-minded men, such as a workman who "saw God" and likened Him to "a quantity of little pears". Again, we know that ecstasy, impinging upon
unbalanced minds, inflames the idolised idea, and produces fanatical faith
fierce even to frenzy, with intolerance and insanely disordered energy which is yet so powerful as to effect the destinies of empires.

But the phenomena of the Knowledge and Conversation of the Holy Guardian Angel are a side issue; the essence of the Union is the intimacy. Their intimacy (or rather identity) is independent of all partial forms of
expression; at its best it is therefore as inarticulate as Love.

The intensity of the consummation will more probably compel a sob or a cry, some natural physical gesture of animal sympathy with the spiritual spasm.
This is to be criticised as incomplete self-control. Silence is nobler.

In any case the Adept must be in communion with his Angel, so that his Soul
is suffused with sublimity, whether intelligible or not in terms of intellect.
It is evident that the stress of such spiritual possession must tend to
overwhelm the soul, especially at first. It actually suffers from the excess
of its ecstasy, just as extreme love produces vertigo. The soul sinks and
swoons. Such weakness is fatal alike to its enjoyment and its apprehension.
"Be strong! then canst thou bear more rapture!" sayeth The Book of the Law.1

The Adept must therefore play the man, arousing himself to harden his soul.

To this end, I, the Beast, have made trial and proof of divers devices. Of
these the most potent is to set the body to strive with

----------------

1. Liber Al vel Legis, II, 61-68, where the details of the proper
technique are discussed.
[WEH Note extension: The passage in quotations in this sentence nowhere
appears in The Book of the Law. Crowley is evidently recapitulating
several passages in a paraphrase. AL II, 22 starts this, and the verses
cited in this note conclude it.]


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the soul. Let the muscles take grip on themselves as if one were wrestling.
Let the jaw and mouth, in particular, be tightened to the utmost. Breathe
deeply, slowly, yet strongly. Keep mastery over the mind by muttering
forcibly and audibly. But lest such muttering tend to disturb communion with the Angel, speak only His Name. Until the Adept have heard that Name, therefore, he may not abide in the perfect possession of his Beloved. His most important task is thus to open his ears to the voice of his Angel, that he may know him, how he is called. For hearken! this Name, understood rightly and fully, declareth the nature of the Angel in every point, wherefore also that Name is the formula of the perfection to which the Adept must aspire, and also of the power of Magick by virtue whereof he must work.

He then that is as yet ignorant of that Name, let him repeat a word worthy
of this particular Ritual. Such are Abrahadabra, the Word of the Aeon, which signifieth "The Great Work accomplished"; and Aumgn interpreted in Part III of Book 41; and the name of THE BEAST, for that His number showeth forth this Union with the Angel, and His Work is no other than to make all men partakers of this Mystery of the Mysteries of Magick.

So then saying this word or that, let the Adept wrestle with his Angel and
withstand Him, that he may constrain Him to consent to continue in communion until the consciousness becomes capable of clear comprehension, and of accurate transmission2 of the

----------------

1. The essence of this matter is that the word AUM, which expresses
the course of Breath (spiritual life) from free utterance through controlled
concentration to Silence, is transmuted by the creation of the compound
letter MGN to replace M: that is, Silence is realized as passing into
continuous ecstatic vibration, of the nature of "Love" under "Will" as
shewn by MGN = 40 + 3 + 50 = 93 AGAPH, JELHMA etc., and the
whole word has the value of 100, Perfection Perfected, the Unity in
completion, and equivalent to KR the conjunction of the essential male and
female principles.

2. The "normal" intellect is incapable of these functions; a superior
faculty must have been developed. As Zoroaster says: "Extend the void
mind of thy soul to that Intelligible that thou mayst learn the Intelligible,
because it subsisteth beyond Mind. Thou wilt not understand It as when
understanding some common thing."


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transcendent Truth of the Beloved to the heart that holds him.

The firm repetition of one of these Words ought to enable the Adept to
maintain the state of Union for several minutes, even at first.

In any case he must rekindle his ardour, esteeming his success rather as an
encouragement to more ardent aspiration than as a triumph. He should increase his efforts.

Let him beware of the "lust of result", of expecting too much, of losing
courage if his first success is followed by a series of failures.

For success makes success seem so incredible that one is apt to create an
inhibition fatal to subsequent attempts. One fears to fail; the fear intrudes
upon the concentration and so fulfils its own prophecy. We know how too much pleasure in a love affair makes one afraid to disgrace oneself on the next few occasions; indeed, until familiarity has accustomed one to the idea that one's lover has never supposed one to be more than human. Confidence returns gradually. Inarticulate ecstasy is replaced by a more sober enjoyment of the elements of the fascination.

Just so one's first dazzled delight in a new landscape turns, as one
continues to gaze, to the appreciation of exquisite details of the view. At
first they were blurred by the blinding rush of general beauty; they emerge
one by one as the shock subsides, and passionate rapture yields to intelligent interest.

In the same way the Adept almost always begins by torrential lyrics
painting out mystical extravagances about "ineffable love", "unimaginable
bliss", "inexpressible infinities of illimitable utterness".1 He usually
loses his sense of proportion, of humour, of reality, and of sound judgment.
His ego is often inflated to the bursting point, till he would be abjectly
ridiculous if he were not so pitifully dangerous to himself and others. he
also tends to take his new-found "truths of illumination" for the entire body
of truth, and insists that they must be as valid an vital for all men as they
happen to be for himself.

----------------
1. This corresponds to the emotional and metaphysical fog which is
characteristic of the emergence of thought from homogeneity. The clear
and concise differentiation of ideas marks the adult mind.


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It is wise to keep silence about those things "unlawful to utter" which one
may have heard "in the seventh heaven". This may not apply to the sixth.

The Adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. He must give time a chance to redress his balance, sore shaken by the impact of the Infinite.

As he becomes adjusted to intercourse with his Angel, he will find his
passionate ecstasy develop a quality of peace and intelligibility which adds
power, while it informs and fortifies his mental and moral qualities instead
of obscuring and upsetting them. He will by now have become able to converse with his Angel, impossible as it once seemed; for he now knows that the storm of sound which he supposed to be the Voice was only the clamour of his own confusions. The "infinity" nonsense was born of his own inability to think clearly beyond his limits, just as a Bushman, confronted by numbers above five, can only call them "many".

The truth told by the Angel, immensely as it extends the horizon of the
Adept, is perfectly definite and precise. It does not deal in ambiguities and
abstractions. It possesses form, and confesses law, in exactly the same way
and degree as any other body of truth. It is to the truth of the material and
intellectual spheres of man very much what the Mathematics of Philosophy with its "infinite series" and "Cantorian continuity" is to schoolboy arithmetic.
Each implies the other, though by that one may explore the essential nature of existence, and by this a pawnbroker's profits.

This then is the true aim of the Adept in this whole operation, to
assimilate himself to his Angel by continual conscious communion. For his
Angel is an intelligible image of his own true Will, to do which is the whole of the law of his Being.

Also the Angel appeareth in Tiphereth, which is the heart of the Ruach, and
thus the Centre of Gravity of the Mind. It is also directly inspired from
Kether, the ultimate Self, through the Path of the High Priestess, or
initiated intuition. Hence the Angel is in truth the Logos or articulate
expression of the whole Being of the Adept, so that as he increases in the
perfect understanding of His name, he approaches the solution of the ultimate problem, Who he himself truly is.

Unto this final statement the Adept may trust his Angel to lead him; for
the Tiphereth-consciousness alone is connected by paths with the various parts of his mind.1 None therefore save He hath the knowledge requisite for
calculating the combinations of conduct which will organise and equilibrate
for forces of the Adept, against the moment when it becomes necessary to
confront the Abyss. The Adept must control a compact and coherent mass if he is to make sure of hurling it from him with a clean-cut gesture.

I, The Beast 666, lift up my voice and swear that I myself have been
brought hither by mine Angel. After that I had attained unto the Knowledge
and Conversation of Him by virtue of mine ardour towards Him, and of this
Ritual that I bestow upon men my fellows, and most of His great Love that He beareth to me, yea, verily, He led me to the Abyss; He bade me fling away all that I had and all that I was; and He forsook me in that Hour. But when I came beyond the Abyss, to be reborn within the womb of BABALON, then came he unto me abiding in my virgin heart, its Lord and Lover!

Also He made me a Magus, speaking through His Law, the Word of the new
Aeon, the Aeon of the Crowned and Conquering Child.2 Thus he fulfilled my will to bring full freedom to the race of Men.

Yea, he wrought also in me a Work of wonder beyond this, but in this matter I am sworn to hold my peace.

----------------

1. See the maps "Minutum Mundum" in the Equinox I, 1, 2, & 3 and
the general relations detailed in Liber 777, of which the most important
columns are reprinted in Appendix V.

2. For the account of these matters see The Equinox, Vol. I, "The
Temple of Solomon the King", Liber 418, Liber Aleph, "John St. John",
"The Urn", and Book 4, Part IV.

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Abramelin series of articles. Copyright (c) Bill Heidrick, 1994 and 1995
March 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way
and sundry personal advice.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
HISTORY OF THE WORK:
A class on "The Book of the Sacred Magic of Abra-Melin the Mage" was
requested by Thelema Lodge members and friends. At the time of presentation,
there were two or three editions of the book in print, including a Dover
paperback. The book itself is ostensibly derived from a 14th century source.
There are several manuscripts of some age. One or more of the inferior MSS is
in the Bibliotecque d'Arsonal in Paris. There are other manuscripts in London
which were not mentioned by the so-called translator, Mr. McGregor Mathers.
He asserted that he translated it out of the old French edition in Paris, but
he was a frequenter of the place where the manuscripts were kept in London.
One of the London MSS is in English. Gershom Scholem mentions a translation
into Hebrew. Our favorite plagiarist of the last century, Mr. McGregor
Mathers, put a little bit of a shine on his work. He published a lot of
magical books in the last century and co-founded the Order of the Golden Dawn.
Most of his books were sold as translations for fee, and virtually all of them
were copied out of English sources. We read pompous stories about the
difficulty of the translation in many of Mathers' books. Perhaps he should
have complained instead of "how bad the handwriting was." Mathers' notes to
the names of the spirits in the Abramelin Book were probably copied or adapted
out of the Hebrew manuscript in London. He only got half way through the
notes on the spirits and then probably got an advance from his publisher. The
antecedents of the book are clouded for that reason. There are false
statements made about the source MS.
STRUCTURE AND MYTH:
It does appear that "The Book of the Sacred Magic of Abra-Melin the Mage"
is a 14th century work. The book is divided into three parts. There is a
narrative part, probably fictitious: a story about where this Magick
originated, why it is important, and why it was written down. There is a
portion of the book with strange squares and notes about their significance
written below them. The middle part of the book has a rather interesting
description of how to go about learning to work Magick. The Abramelin
approach is almost unique in that it's written to enable students to pick
their own method. The 14th century context creates problems for modern
readers. We don't have much stuff around here like they had then. To bring
this book up to date, these questions need to be addressed: How can you apply
these things? What are the limitations? Where can you find equivalent
things? 14th century Europe was quite sparsely populated by modern standards.
There were many cities and villages, but life then was very different from
modern life. You could live outside the town. It would cost next to nothing
to find a piece of land that was no good for farming. Maybe someone would
offer you a place to stay. No one would bother you. You could set up a
little house and be by yourself for an indefinite period. You wouldn't have
to worry about hiring servants; they were inexpensive. Feed them, and that's
pretty much it. All essential things could be taken care of without any
complications: no tax forms, no television, no radio, no temptations. It
takes too long to travel anywhere, so there would be few interruptions by
visitors.
In the magical portion of the book, there are many strange diagrams and a
lot of moral remarks along the lines of: "This is evil." "This is
ambivalent." "This is dangerous." "This is safe." A person reading that
would tend to think the notes are simple and understandable warnings. It's
not that way. Cultures set definitions as to what is proper and improper in
the general sense of Good and Evil. Just a few centuries ago, ordinary things
that we now do would be considered capital offenses. It was even questionable
to own a mirror. A mirror could be an instrument of Black Magic. It shows
something that isn't really there. The reflection in the mirror is not right.
There's nobody back there. It's an illusion, and illusion was considered evil
magic. So, modern television is black magic. Movies are black magic. Make-
up is black magic. A lot of the moral qualifiers in the Abramelin book are
based on that sort of thinking. On the other hand, dealing with the Devil, by
the Christian definition of such a thing, was not always thought to be black
magic. It's perfectly natural. If a creature is evil, it must obey God.
Holy people can control it, and they should. That's 14th century thinking.
It was considered ordinary that certain religious practitioners, priests and
the Pope, should have the power to command the Devil and make him do works.
There are legends from that time held up as moral examples that suggest such
practices (see "The Golden Legend"). Realize, when reading these older books,
that quite a bit of explanation of terms and usage is needed. Some things
that look terribly arcane and impossible to do are not that at all. What's
virgin parchment? It's just unused paper. Paper in those days was mostly
animal parchment, made of treated leather. Later centuries used a variety of
vegetable fibers, and now we commonly use wood pulp. "Virgin parchment"
simply meant that nobody had used it for something else and later erased it or
scraped it. With virgin parchment there are no half visible remains of funny
writing.
The story of the book makes an interesting bit of mythology, very like that
of the Rosicrucians in that the author claims to have learned the magical art
in Arabia from a wandering sage named Abra Melin. The Abramelin book is
supposed to have been written by a person named "Abraham the Jew". Nowadays
we don't like to talk about people in such an ethnic way, or perhaps don't
notice it when we do. The intent in this book was to say that the author was
very special, perhaps because Abraham was the legendary precursor and
patriarch of all sorts of modern religions, including Judaism, Islam and
Christianity. I say "legendary" because there are odd stories about Abraham
in the Old Testament. Consider the story of the sacrifice of a ram in place
of his son, Issac -- that was how the god Marduk was worshiped, not Jehovah.
Marduk required his worshippers to pass a male child through the fire, usually
the first born, or, in this instance, the first born to a wife as contrasted
to an earlier child of a concubine. Terah, Abraham's father, is said to have
come with Abram (Abraham) from the city of Ur of the Chaldees, a Babylonian
city state. Terah was simply a Babylonian who couldn't get along in Ur. He
wandered off in the wilderness with his family and continued doing whatever he
used to do. Maybe he had a falling out with the neighbors and their gods.
Abraham's father left Ur and ultimately settled in the land of Haran. He may
have gotten down to just one god, because it's impractical to travel with a
bunch of them. Gods in those days weighed up to 40 or 50 pounds, for a good
one. The small ones could break if bundled all together in a bag. They were
comforting to talk to and would keep you company, but it's nice to have some
room for food in your backpack. Abraham (Abram was his name at first) had his
own time of wandering, and any spare gods his father may have managed to keep
were evidently too much to carry. Perhaps Abram just inherited one idol from
Terah with the others divided among the family. Anyway, "Abraham" had only
one god and his name was quite a good one to drop, being the Great Patriarch
and all. In case they missed the point, it was "Abraham the Jew" -- That one!
Heavy duty Abraham. Later on the book disclosed that this wasn't old Abraham,
but a modern one, a typical 14th century wandering Jewish person. That's not
to be confused with "The Wandering Jew", an entirely different Christian
story.
LEGACIES:
The Author begins by dedicating the book to his second son, Lamech, another
biblical name. He goes on to say that his first born son received his best
inheritance, following a simplified tradition based on the more complex story
of the patriarch Abraham in the Bible. That earlier Abraham had several boys.
The sons of his concubines were to get second best and Isaac, son of Sarah,
the prime heritage. The best was usually supposed to go to the eldest son of
the chief wife. Our Abraham's oldest son got the Sacred Qabalah by which the
World may be made and unmade. All things may be changed, created, destroyed,
given mastery of the powers above the earth and below the earth. That's not
just a vague reference, but a part of Qabalah called M'asseh Merkabah, older
than the Christian period and possibly older than the Jewish ancestors.
BOOKS ALIVE! TAKE MERKABAH EXIT:
Here's our first "road-side attraction". We will return to the main
subject in later installments of this "Ramble." It will be useful to learn
something about magical books and the Sacred Qabalah before we return to this
particular magical book. Merkabah is not the familiar sort of thing usually
discussed in books about Qabalah with numbers and all. M'asseh Merkabah is
quite something in itself. There are evidences of it in the Egyptian "Book of
the Dead". The same kind of stuff is in there, the same kind of rituals, same
kind of descriptions. If there was a historical Moses or Mosha, M'asseh
Merkabah may be what was brought over from Egypt through the wandering in the
wilderness. According to the Qabalistic legend, there was first the Torah
before the creation of the World, the Torah of the Void. It was not a written
book. It was the Living Spirit. Christianity may have used this idea and
called it "The Word" or "Logos", but it seems to have been a common conception
among ancient people. In the stories of Qabalah, the Torah contained all that
could be, would be, will be, was. All these things existed as thought exists
in the mind. This is said to be the content of the mind of the creator, the
primordial pattern, similar in some ways to the archetypes of Plato. "The
Invisible Torah" is the term used in modern and Qabalah. This Invisible Torah
contains the utterance that issued forth to create all things in the Universe.
It was called a book, because it holds knowledge. If you can gain a bit of
that knowledge, you have that much power. Moving around, thrashing about,
howling in the wind or checking the motion of the planets and all such is
unnecessary. It just takes knowledge, "no touch necessary". Take that idea,
generalize it a little bit and modernize it. There's always a tendency to put
down these stories as: "Oh yeah." "Back when." "Wonder what it would be
like." "Isn't that marvelous," and other rationalizations to avoid serious
consideration. The concept is perfectly valid and perfectly modern. What do
you think science is? In this way of speaking, one can say that it is simply
the attempt to recover the language of the Invisible Torah, the ways of
thinking and knowing that can create and uncreate the world. A Hydrogen Bomb
is the same thing that happens in the Sun, not something vaguely like that.
It is the same thing. The only difference is size. The people who developed
the Hydrogen bomb learned the word for "sun" in the Invisible Torah. They
learned the word for the power of that. One of the scientists watching the
first explosion of a nuclear weapon was minded to quote from the "Bhagavad
Gita", and said; "Now I am come, the destroyer of worlds". These things are
the true magical book. The language in which that book is written is not any
one human tongue, but the pure language of thought. A principal purpose of
magical training is to acquire facility in that language, the language that is
spoken in appearance of things, in ideas and in what is truly seen, rather
than in sounds and writings.
April 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART II -- Books Alive continued.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
To continue the tradition forward, it was said that the Torah, the
Invisible Torah, the archetype of all things that are, remained with the
Creating Deity. Down into the world where the first human beings were made
there was another thing, as it were an abstract, a shortened version.
Qabalistic Tradition calls this "Sepher Ha-Adam", the Book of Man or the Book
of Adam, the knowledge whereby any human being could learn to command all
forces on earth and out as far as the moving stars, the planets. One thing
that man could not do with this book, would be to command forces beyond the
planets, from the fixed stars. That would not belong in the Book of Man, but
in the book of the "Torah", the Book of the Word of Truth beyond this world.
Some legends of "The Fall" suggest that improper mastery was attempted by man,
and the Book of Adam was taken away in consequence. Legends in the "Talmud"
and elements that became attached to Qabalah recount that in the course of
time a man named Enoch or Hanoh walked the Earth. He's also mentioned in the
Old Testament. It's said of Enoch that: "He walked with God and was no more."
It's also said of Ezechial that: "He walked with God and was no more." It's
never said that either one died. Much is made of this. According to the
legend, when the primordial Man and Woman lost their great powers and were
sent out into the world, they were given another book. This book conferred
power over many of the things of this world, the things below the layer of
cloud, and influence on the things that in the sky. It was not power, but
influence only. This book was called "Sepher Raziel", which literally
translated means: "The Book of the Secret of God." That brings us to actual
written books on magic. There are many books, some going back almost to the
Roman period but most from the last 1500 years, that are called "Sepher Ha-
Raziel". When such books first appeared, Qabalah was called "Raz" or "Sod",
both words meaning a mystical or holy secret. Such a book was said to have
the powerful part of Qabalah. That part of Qabalah is called Ma'asseh
Merkabah or "The Way of the Chariot" because of Ezechial and the flaming
chariot. The direct, non mythical books of Ma'asseh Merkabah are called
"Hekhaloth" literature, and often pre-date the Christian era.
There is also a story about Enoch, that he had a book called "Sepher Ha-
Enoch". There are ancient surviving "Books of Enoch". This fellow Enoch
really had a friend in a high place. He got to talking with God. Consider
the Yeminite Jewish people; there are places in Israel where the Yeminites
settled. An old man will sometimes go out in front of his tent, and just have
a conversation with God in the morning. That's his morning prayer, not the
standard Jewish prayers. He says; "Hello God, how are you?"; and he gets
answers! There's a conversation going on. It looks an awful lot like the
descriptions in the Bible, the Torah. Maybe Enoch was like that; but the
story goes on to say that he was given a book. Remember that the word "book"
in this context means "knowledge". This "book", reasonably enough, was called
"Sepher Ha-Enoch", the Book of Enoch or the "Enochian Book". It was written
in the language of the Angels and restored most of the powers that had been
removed from the book of Raziel, to the level of the Book of Adam. Enoch was
so powerful that he was like legend said of the first Man and Woman. He was
not the size of a normal human being, but something like 12 feet tall. When
he walked, the earth shook. Sometimes he could be seen, and sometimes he
couldn't. When he became angry, his anger leveled a mountain, not by touch
but by the anger alone. This is the background of magical books. It later
became what we see now. There are books called "The Greater" and "Lesser Keys
of Solomon." It's the same sort of tradition. Solomon was said to have power
over the king of the demons. Obviously he had knowledge of this kind. Spell
books that give power over demons are often called "Keys of Solomon", the keys
whereby Solomon unlocked or controlled the powers of these great forces. In
the "Arabian Nights", there are genies, Jinn and Marids. These are strange
spirits who either do or do not believe in Allah. They all have terrible
powers. Those are just the words used in Arabic to refer to these kinds of
spirits. Realize that Hebrew and Arabic are similar languages; when we say
Solomon son of David, Hebrew sources say Solmon ben David and Arabic sources
say Suliman bin Daoud. In the "Arabian Nights", everywhere you go there are
Genies popping up and wondering if Suliman bin Daoud is still around. The
last time, he jammed them in a bottle! The Book of Solomon, the "Key of
Solomon", the tradition of the magic of the "Arabian Nights", are all from the
same stories. Many of these magical books derive from the influence of the
Islamic culture in Europe. Islamic occupation of Western European land didn't
end until 1492 e.v., the same year Columbus made famous. That was the year of
the fall of Grenoble, the last Moorish center of learning and outpost in
Western Europe, 100 years after the Abramelin book was allegedly written.
There are two principle works in common circulation called the "Key of
Solomon". One is called "The Greater Key of Solomon", and the other is called
"The Lesser Key of Solomon" or "Lemegeton". The "Greater Key of Solomon"
gives detailed instructions on how to make things: magical circles,
implements, clothing, right times to do things during the week; all that sort
of thing. It has a few interesting rituals in it. It also has a lot of
rather nice Talismans, most of them derived from traditions common in the
middle ages. A few are older, like the SATOR AREPO TENET OPERA ROTAS square
that's on the cover of some editions. That square was actually found etched
in the wall of a public lavatory in Pompeii. It's just pure luck that
archaeologists happened to dig up a public john in Pompeii where somebody had
long ago decided to offend everybody by drawing a sacred thing on the wall --
the equivalent of a telephone number under a scurrilous remark. The earliest
depiction thought to represent Jesus Christ is also on a bathroom wall in
Pompeii, a crucified jackass. It probably isn't Jesus Christ but Mithras and
might even be related to Venus, who was associated with making asses of
people. There is a marvelous book by Lucius: "The Golden Ass", called that
because it's got an ass in it and good books should be thought of as golden.
That book describes the mysteries of the goddess Venus. Returning to the
Solomonic Keys, or Clavicals as they are sometimes called; they have turned up
in very odd places. Ben Johnson was an Elizabethan playwright. He wrote the
first musical, the "Beggars Opera", and was a contemporary of Shakespeare.
There exists in the British Museum a copy of the "Greater Key of Solomon" with
Johnson's signature on it. Jacques Casanova was another student of magical
books. There's a movie about Casanova, but it's marred. They cast a white
man in the role while Casanova was black. He was imprisoned by the Council of
Ten in Venice, under the roof of the Doge's palace, and the record of his
imprisonment survives. The charge on which Casanova was imprisoned was
possession of these magical books. Casanova's memoirs detail workings with
Solomonic evocations, alchemy, numerology, the transfer of souls from one
living person to another and work with his own Holy Guardian Angel. Some
years ago somebody finally came out with a facsimile full version of the
"Lemegeton" or "Lesser Key of Solomon", but usually you only find a little
part of it, one chapter call the "Goetia". It was supposed to be everything
the "Greater Key of Solomon" wasn't. "The Greater Key of Solomon" is a nice
handbook, more classical with less Christian influence. The "Lesser Key" or
"Lemegeton" is a collection of damn near everything, including a lot of
corruptions and poor quality late material. The "Goetia" just deals with the
5 degree divisions of the Zodiac into 72 parts, and only the evil or
destructive aspect of that. Consider Astaroth in the "Goetia", a terrible
demon, one of those imprisoned in the brass bottle by Solomon. There is a
design for a ring to be worn to protect yourself from his evil breath.
Actually, "Astaroth" is one of the Near Eastern words for "goddesses", in
particular, goddesses of beauty. Another cognate name is "Astarte". "Ishtar"
and "Isis" are dialectical variations on the same name, "Asha". These things
degenerate after illiterate copying and ignorant addition of sectarian
opinion. Such books don't help much. They give general instructions along
the lines of, "Ok, now do this"; but they don't explain in detail. It's rare
to get instruction like: "If you can't find parchment, skin a sheep, get a big
crock, fill it full of lime, thrown in some water, throw in the sheep skin,
fish it out of there after a while when it stops stinking and bubbling, dry it
out, pound on it a while, put it back in ..." The Abramelin book starts with
the assumption that you know nothing. It explains how to use any popular
method to attain the goal of learning magick. That is the main value of the
Abramelin book, but also where it has problems. All the helpful suggestions
are for the 14th century. They've stopped making a lot of that stuff.
******************************************
May 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART III -- On the Road Again.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
HISTORIC MARKER PLAQUE:
In the 19th century, Mathers published "The Book of the Sacred Magic of
Abra-Melin the Mage". An illustration by Mona Mathers decorates the title
page of the first edition. The Mathers had what was called a "chaste
marriage." Avoiding sex apparently kept them busy with small projects into
the later hours of the night. On one evening, Mona did a sketch for hubbie's
book. They got up in the morning and took a look at the sketch. The figure
of Abra Melin was shown, bearded and with his initials in Hebrew on his chest.
A spirit held a little box out to him. That little box wasn't in the drawing
when they went to bed, but it was there when they got up. At that point, the
Mathers realized that they had something, although they might have done better
to consider that they were holding out on each other too much.
TIPS FOR THE ABRAMELIN CAMPER:
The Abramelin book was considered by Aleister Crowley to represent the
proper approach to learning Magick. According to the book, the work is "to
seek the Knowledge and Conversation of the Holy Guardian Angel". The
instruction goes more or less like this ... Do you want to learn this stuff?
First a word of discouragement, its not easy. 1,000 people try; maybe one
succeeds. Here is the rule. Get yourself a place to be private for maybe six
months or more. Six months is the minimum, not necessarily the best time, not
necessarily the proper time. Begin it at the time of quickening in the year,
Passover or Easter. Remember, you've got to go six months, and it's nice to
have decent weather. Spring is traditionally the time of all beginnings in
many religions, the season when the life of the Earth renews. It's the true
New Year, whether it's called March, April, the beginning of Aries, or the
first appearance of growth in the fields. Passover represents the passing
over of the angel of death during the ten plagues in Egypt, but most cultures
celebrate a time of escaping the dead time of the year. The angel of death
passes by in one night. Night could be Winter. When the angel of death went
by at the eleventh hour of the night, that could simply be a reference to the
darkest time of the year when there is no food, just great cold and privation.
People die then for no good reason, as though the hand of the angel of death
touched them. Just after that is the time to begin a magical working. There
are other times fixed by particular theories; but, for a good start, consider
Easter, Passover, some time in March, April or thereabouts.
TOWN CHURCH DIRECTORY:
It's better not to change, if the worker can cope with his or her original
Religion. For those who can't stay with their childhood faith, something else
will have to be used that suits them better. Modern ideas of religion are
different from those in the 14th century. Long ago, intellectual acts were
religion. Anything that didn't involve working with the hands was prayer, or
something very like it. To read a book, to study a mental discipline, meant
to pray. This categorization is still common in the orient. Discipline is
always part of religious practice, mental and otherwise. In modern times, the
study of mathematics might be considered a sort of religion. Some
mathematicians do relate it to their religion as an effort to view the
perfection of the greater universe. Music can be the form of religious
expression. Art and many other creative expressions are essentially
religious. When a book is involved there's usually a narrower expression of
religion, perhaps more mystical, formulary, or theoretical: a "read it in The
Book and say these prayers" kind of religion. Whatever it is, the one you
have is the one you use. That's it, no matter what it is. The actual type of
religion doesn't matter. Neither does the background or experience. This is
a way to do things, to proceed with learning the Sacred Magick. Such
flexibility is partly why Crowley was so turned on to the book. Here's an
author who wasn't caught in a cultural trap, writing a basic outline. If you
take the six months, you will probably fail. He says that up front. He
doesn't say why. One reason for failure in six to nine months is simple lack
of enough time to do it. Western culture is usually superficial, confusing,
and lost in small detail. There is not much tendency to get very deeply into
things. In this culture, accomplishing the work of the Sacred Magick in six
to nine months is not very likely. To the extent that one is distracted, it's
harder and should take longer. Six months, a year, maybe even ten years,
might not be enough time. A magical retirement isn't just a time without
distraction. After this kind of retreat, a person has to be permanently
changed, not merely relaxed. To proceed with such a course, it's necessary to
have something to do. The book explains how to use anything, but it doesn't
supply that thing. The subject study should have an elaborate structure, but
it's important to choose a study that isn't tied up with too many knots of
worldly concern. In the middle ages religion was a good thing to choose
because religion talked about a world so far removed from the physical that
nobody had any real problems with the place. Nowadays, we have many immediate
interests quite beyond the imagination of most intensely religious people in
the middle ages. We don't have as clear a division between the sacred and the
profane as people did in ancient times. We must find something that hasn't
been poisoned by being too involved with mundane existence, something that
seems isolated from the world of day to day matters. Mathematics is very good
for that, as long as it isn't accounting, surveying or engineering. Pure
mathematics, without application, may be quite adequate. Certain special
areas of math may be better, including group theory, set theory, anything to
manipulate and combine ideas. What's needed is something with structure, and
it has to be a structure that doesn't get depressing. This discipline might
be challenging, even difficult; but it shouldn't be something that makes one
say, "Oh God, I hate this!" Many people feel that way about arithmetic.
Arithmetic isn't serious mathematics. Arithmetic is the feces of mathematics.
If you hate arithmetic, you needn't worry. You can still go on to higher math
concepts unfettered by grammar school trauma.
LOCAL GOSSIP:
Prepare for an extended time without unnecessary complications. Avoid
distractions. Grocery shopping and similar tasks should be minimized or done
quickly and efficiently. The worst distractions are conversations that
involve the lives of other people. The object is to change yourself.
Personal conversations tend to keep us unchanged, that's what they are for,
among other things. When friends or acquaintances talk and share aspects of
their life with one another, most of the conversation isn't about a problem
and interests. Most of that sort of communion is for keeping each other on
the same mental and emotional plane, smoozing a friendship, keeping mutual
influence and interdependence going. It's the stuff that monkeys do to remain
a monkey crew, primate instinctual behavior. Wolves and dogs bite each other
on the nose or smell the other end. Monkeys giber a lot and scratch each
other. People shake hands and giber a lot. It's the same principle. This
behavior interferes with changing. It keeps people the same; safe,
predictable and reliable to others in the social group -- insuring safety of
the community. In some cultures, instead of "I understand you" people say "I
see you". Talking with a person makes a mental image of that person. All the
people around you automatically try to either change you to their way or keep
you the same. That's part of being human. It's one of the reasons we gather
together and form cities. It's how our families exist. If it wasn't for
that, we wouldn't be here, even in the most simple way. Without this ability
to keep one another locked into a pattern, people wouldn't be able to raise
children. Our children take years to get self sufficient. Most animals can
put up with the little creep for six months to a year and then its gone, get
out of here, you smell bad! With us, the rug rat has to grow into something
independent over a couple of decades. It is necessary to separate yourself
from most human contact to effect change. There are families where "he beats
her up" or "she beats him up", and nobody can figure out why the family
doesn't break up. They just keep patterning themselves into the same mold.
SHORT-CUT TO RENO:
Before taking the next point, here's a particular problem. It sometimes
occurs that a couple, man and wife or less formally joined, will compact to do
the Abramelin work. Perhaps one will offer to take care of mundane affairs
while the other takes the magical retirement. After that is accomplished,
they will change places and the other will do it. This rarely works. If the
odds are 1,000 to one against for a person attaining this, the odds against
two particular people succeeding are 1,000,000 to one against! Remember that
many aspects of the personality will change if the retirement is successful.
Other factors may arise which could be very disruptive to a marriage or
partnership. A magical retirement of this magnitude, especially if forced
into a short time like six months, is very risky for marriages. It's better
to consider this effort either before settling down or after raising a family,
like the Hindu rule to become a Sadhu. It isn't impossible to accomplish the
Abramelin work while married, but it requires either an arranged marriage of
convenience like the sort common in the middle ages or considerable maturity
in both parties to the marriage.
50 MILES TO NEXT REST STOP:
The environment is next. A different place is needed for the work. If
it's done at home, a part of the home must be dedicated to this purpose. A
room should be set apart. In some ethnic traditions, some religions, people
who can afford it have rooms just for meditation, just for prayer like a
little chapel. If that's not practical, a desk, a corner, even a closet can
be used. To do it cheaply, run a drapery around a room to close off
everything. Draw the drapes in front of the book cases, doors, windows and
side furniture. That will change the room into a little world. The idea is
to set up something different. It doesn't much matter what. If there are a
lot of things in the meditation place, they should not distract or interfere.
They shouldn't be things that have memories attached to them. Nothing there
should evoke memories of relatives, friends, childhood, what grandpa was like,
the taxes, or the ever dwindling supply of toilet paper. Even incidental
shapes that evoke such thoughts should be removed. All that's really needed
is an untrammeled field of view. One piece of cloth hanging down can do it,
if it's possible to get close enough so that nothing else can be seen. The
Abramelin book assumes that the student will find a place in the wilderness
and that somebody will look after ordinary needs without talking or otherwise
distracting. Variations, like Crowley's "China Walk", can also work if the
circumstances are culturally isolating and there is lots of time for
reflection. The book makes much about minimizing all human contact but makes
exception for servants. In the 14th century, common chores were pretty
demanding. Such common chores are not distraction in themselves, but only
because we remember doing them with our parents. Daily chores are family
stuff. All of those things have memories and emotional reflexes associated
with them. It is difficult to do ordinary chores without distraction from the
goal of the magical retirement. The same language that keeps you the same
kind of person extends into the things you learned as you were growing up. If
you are in a place like that where you grew up, you will think like you did
then. It's so insidious that if you get drunk on something that you haven't
gotten drunk on in ten years, you will think the way you did ten years ago.
This is part of being human. It's helpful in the work to avoid these kinds of
things.
BUMPY ROAD AHEAD:
The next step is self-discipline. The book says to start easy and get
progressively more severe. Cut back the ordinary things. Don't talk to
people, or keep it simple if it can't be avoided. The first third of this
time of retirement may involve minor efforts. Don't worry about doing it
right. The Abramelin book gives some instructions which may or may not make
sense nowadays, including how to purify the place of retirement. Those are
mostly pretty good instructions. They are not too hard to follow. Orisons or
prayers are required. Orison is speech to the deity. A prayer is often a
memorized orison. Rituals are another form of prayer. Do this for a while to
work up a consistent practice. Then comes the middle part. Do more, increase
it, add more things of that kind. In the third and final portion, go at it as
hard as possible. Get as crazy as a monk with six life-times of novinas to
get through in a week. Go full blast. At that time the details of the
procedure work themselves out. In time you will achieve the experience called
"The Knowledge and Conversation of the Holy Guardian Angel". Other ways of
saying it include; "contact with the Higher Self", "attaining a Master".
Socrates would have said: "discovering the Daemon". It's said that Pythagoras
had such a personal spirit. One day he went to a seer whose job it was to
tell people what their soul or spirit was like. The seer looked at
Pythagoras, went dead pale and freaked. He didn't see a spirit. He saw a
god. This is the tradition: There is something that is part of you and yet
not part of you. Some of you dies, some of you doesn't. We have nice simple
ways of passing that off in this day and age. Most of these plastic, ready-
to-go religions come out with: "O that's your immortal soul!" "It can burn in
hell or live happily in heaven." "Don't forget to donate" (Don't let me jinx
passing the hat. Your donation is welcome at all O.T.O. events.).
******************************************
June 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART IV -- Picnic on Bald Mountain
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
STALE FOOD IN THE PICNIC BASKET:
A daemon is an intelligence that doesn't require a body, but finds one
convenient sometimes. There's a lot of ignorance about these friendly
creatures. Most popular religious stuff has been canned for years and has
gone bad on the shelf. It's lost all its flavor and nutrition. People who
are physically hungry will do anything, and you can bribe them to forget their
religion for awhile, because it isn't doing them any good. Which is more like
"demon worship": selling out your god for a sandwich or being different
because you have a real thing going? Most other religions haven't gone
through the mercantile sea-change that happened with Christianity. It used to
be a nice little Jewish religion. It was kind of heretical; but nobody was
interested in it other than Jewish heretics, so who cared outside Palestine?
After the Diaspora it got commercialized into a brand-X -- just like frozen
food or bottled gefilte fish. Some preserved foods are advertised with pride
in the fact that they are bland. That goes right on the label. Sadly, most
Christianity is that way too. People can't thrive on such stuff unless they
put something more into it.
ANGEL CAKE AND AMBROSIA:
Standard Christianity uses the guardian angel to explain how a kid lives
through childhood. God knows that little kids are likely to totally destruct
any minute, so each of us is born with a nice little guardian angel. It's
sometimes depicted on nicknacks, e.g. a little switch cover with a picture
molded on it for the child's bed room. Click on the switch and it's belly-
button lights up. That's tasteless, but cute. Cute can really get out of
hand if it proliferates. Such a guardian angel guides and protects in
childhood. It leaves at the age of reason.
Sometimes the guardian angel is identified with the idea a conscience.
Freud calls it the "super-ego". This is the part that says: "Mmm..., are you
sure you want to do that? You could get caught." or "That's stupid!"
There's this little thing inside that keeps telling you things that restrain
you. That's about as far as most people get with the idea of "conscience".
The more educated Christians realize that such ideas aren't adequate. A
conscience doesn't have to "just say No." The guardian angel doesn't have to
limit itself to watching during the age of chronic danger of self-destruction.
It may be a part of you. It may be somebody who is in some way related to
you; alive once, but not of this world any more. Nearly all religions are
based on dead people, so that possibility should be no surprise. It may be a
spirit that is a part of you in another world. Perhaps there really are
angels, and the things Greeks called Daemons really exist. The Greeks and
Romans believed that a Daemon attaches to each of us as we come into the
world. It's like a marriage or like twins, a physical twin and a spiritual
twin. All kinds of theories abound.
Find something inside that you can listen to without fretting over having
enough toilet paper, whether the flashlight is about to run out of batteries,
or whether you paid that bill. Perhaps it's nothing more than a part of you
that is just a little bit out of it when it comes to the Earthly plane but is
very together otherwise. Whatever you want to call this thing, it isn't a
concept that is met with very often in popular Christianity. It's been pretty
well buried. You can think of it as a soul, but you might need some help with
that idea.
FILLET OF SOUL:
Modern Christianity in the last few hundred years, certainly no more than
the last thousand years, has come up with very unwholesome ideas. The Devil
is only one of them. Another of these ideas is the doctrine that you've only
got one soul. What nonsense! What absolute foolishness! Have you only one
arm? Some people do, but most have two. Have you a pair of eyes? Yes. You
got only one eye? Not if you are lucky. Why would you have only one soul?
In certain of the older cultures, medical practice assumes that there are
various intelligent little souls or chakras living in different parts of the
body. A lot of healing simply consists of communication with these various
parts. Meditate or use massage to wake them up and say; "Really, do you want
to leave us this way? This part is your job. You live there. Fix it." That
sort of thing works, and it's not at all difficult once you get over the
simplification problem.
In Qabalah there is a series of souls. There's even a soul for the
physical body that IS the physical body. Wonder of wonders, it's called the
"Goof" -- whence we derive our word "goofy". Then there is the Nephesh, which
is what keeps the Goof running. That's in animals too. A Nephesh sometimes
lingers after death. When the body drops, this soul tries to look for another
one. That's the ghost. It's not particularly intelligent. It's just able to
hold the pattern it had. A wandering Nephesh will generally look like the can
it was in. Electrical, who knows? It may have an explanation, and it may
not. It's there. It doesn't seem to require an explanation to exist. Beyond
the Nephesh is the human identity, something called the Ruach, the intelligent
or human soul. This is the "somebody in there." Look at people. Maybe they
are just not into looking back, but quite a lot of people appear to be like
what Castenada and Don Juan would call elementals. There may be something in
there, but there sure isn't anything looking out. Other people seem to be
home, as it were. That's the Ruach. It's seen in people's eyes.
The Holy Guardian Angel is deeper. In Qabalah, it's called the Neshamah.
It's the first immortal part of the soul, or the first immortal soul. Calling
these entities parts or souls doesn't matter. If you insist on having just
one soul, call them parts. If you don't have a problem with that, call them
souls. The Egyptians had a group of terms for them. The Neshamah is the
first immortal part of you. Your body will rot, smell bad and become a mess
some day -- unless you are weird enough to have it stuffed. Neshamah is not
like that.
Nephesh, the animal principal, is corruptible. The Nephesh is the memory
people have of you as though you were in the room. It's the thing that makes
friends think your ghost is present when they feel some intangible thing and
suddenly see it as you. When a friend dies, a week or a year later, you may
see that friend walking down the street. You hurry to catch up, because you
don't understand what is going on. Suddenly, it's somebody who doesn't look
at all like that person. For a moment it did. That's the ghost. Shade is
another word just as good. The Nephesh eventually will die. When the last
person who sees you in things or remembers you in mind passes away, when the
last person who has heard stories about you goes, your Nephesh dies. There
are ways to keep it alive independently for a time. Some theories of Magick
describe how to make a house for the soul or help it live in a tree. That can
be done, but many people doubt whether those things work in themselves or only
because the person who performed the appropriate ritual made a conscious
effort to keep this spirit around.
If you write a book or leave a journal, it's possible to call your Nephesh
back from the dead. A sympathetic person may read your literary effects.
It's not enough to imagine seeing a person or to imagine what they are like.
That won't bring back the Nephesh. The person must be seen as though
physically present. It's quite a spooky thing to start thinking someone's
thoughts and later see that person. Another way to approach this idea: to
understand what life was like 300 years ago in some other part of the world,
reading a book or visiting a place isn't enough. It's necessary to
hallucinate what it would have smelled like. The impressions must be more
real than imagined. It's one thing to read a book and imagine the life of
some famous person. It's quite another matter to read the same book and begin
to think like that person.
The Ruach survives well in books, buildings and works of art. That's the
next soul after the Nephesh. If you don't smell the animal soul, you can
still get ideas from the intellectual soul. Things that a deceased person
left behind still function in the world as products of the personality. The
Nephesh and the Ruach can be kept alive, but they will pass away if not
deliberately kept alive. They depend on physical things or people still
living. The Neshamah doesn't. The Neshamah is immortal by itself. It always
existed. It always will exist. In a sense it is divine. That's where the
idea of a Holy Guardian Angel comes in.
Consider the concept of reincarnation: you're born and born and born again
until finally you get it together with your Neshamah; finally the part of your
that's immortal unites with the part of you that's mortal. After that occurs,
you don't have to be born again. Ultimately freedom from the wheel of
incarnation is attained. In one-chance-only types of religion, there's less
to talk about and the single incarnation is thought to pass more quickly. The
same idea is there. You must unite with the immortal part of yourself or you
will go to Hell and cease to have the quality of immortality, at least in a
desirable way.
COPING WITH ANTS:
Qabalah is a big subject, lots of tradition going back more than a couple
of thousand years. Some of the theories disagree with other theories, so
don't think there's just one. When one theory makes perfect sense, something
else about it will make perfect nonsense. In Qabalah there is a particularly
chauvinistic tradition that says that all souls begin as the souls of men (I
wouldn't sell this to anybody, but it is a historical view). If you don't
have a son while you are alive as a man, you will be born next as a woman. If
you don't have a son as a woman, you will be born next as an animal. After
that, it's true death! Don't get caught and think something like that is the
only theory there is. Another theory from Qabalah, quite different, is that
souls come from roots. There is a root soul, usually identified with a famous
person in the Old Testament, or one of the twelve tribes of Israel, descended
from one person. Just as bodies descend from ancestors, so souls descend from
other ancestors. Your soul is from that other person. You are not that other
person born again. It's just that the Neshamah is the same. Neshamah, in a
higher sense, is said to have three parts. In its higher parts, especially in
the highest part called the Yehidah, it is the same for everybody. The Chiah,
or second part, can be shared by many. The lower form of the Neshamah is just
your own part, and is simply called your "Neshamah". That's your part of the
root of the full Neshamah soul. That lower Neshamah joins with the Chiah of
many and all such "roots" unite in the divine tree of the Yehidah. Chiah
means "life". If there were just as many souls as living things, that would
present quite a confusing situation. But, the individual Neshamah, the lower
part of the three-fold Neshamah, is divided out of the Chiah. It's immortal
in the sense that it's characteristics will never be lost, but it's not quite
as immortal as the Chiah. The number of the manifestations of the Chiah does
not change, no matter how many living creatures exist. There are crops of
these things seasonally. When bug spray happens a lot of the really cheap
ones "go home".
There's something going on involving souls or parts of the soul. That's
what this whole operation is about.
Next month: Care and feeding of Angels, or: How to paper train the H.G.A.
******************************************
July 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART V -- How to find & care for your Adonai.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
TRAINING TIPS:
The key to working the Abramelin system is to isolate yourself so that you
can change yourself, so that you are not kept unchanged by the pressure of
social interaction. Once isolated, proceed with the discipline and increase
it gradually. Depending on the success that you have with these things, it
will take more or less time. There is no upper limit to the amount of time.
The beginning of this process must be very tight. It commences with light
discipline, neither complex nor onerous; but what little there is must be
rigidly maintained. That's quite important and not well emphasized in the
book. The Abramelin book lays out a simple instruction. Since most of us
would have to go at the task in a more round-about way, there is a problem.
Once you have attained the Knowledge and the Conversation, once the "voice"
that's has always been there for you suddenly becomes something realized and
recognized, then you have begun in earnest. This is not something you get.
This is something to which you awaken yourself. In many cultures a big thing
is made of attracting a spirit of this kind. In the rite of Confirmation used
by some forms of Christianity, a saint's spirit is attracted to the person to
be confirmed. The newly confirmed Christian is given the name of that saint.
Other cultures say that a god is attracted. A Christian saint is a god. It's
amazing what people do with words, isn't it? Words and cultural taboos about
words can distract. It's all the same sort of approach. The Guardian Angel,
or Neshamah as it's called in Qabalah, is part of you. This whole process is
a waking up to the fact that you've always had such a thing. There has always
been the voice that advises, the voice to which you have been too frightened
or too busy to listen. It's always there. It will always be there. This
communication needs tuning. The voice doesn't know how to talk to you. You
don't know how to listen to it. You've got to fix that. You will have to
isolate yourself and regularize your thinking. You can make it easier for the
spirit to adapt to you. You need to adjust yourself so that you are not
distracted. Then you may hear the spirit that is part of you or attached to
you, whatever you want to call it.
PAPER TRAINING 1A:
Be careful. The spirit appears unsophisticated when it comes to mundane
things. The Holy Guardian Angel doesn't come from here. It does not speak
worldly language very clearly. You may find that this spirit acts hastily.
It discovers ways that it can get your attention, like having your car rear-
ended or causing an arm to be detached. You need to inform the spirit that
such methods are not desirable. In many ways this relationship begins like a
new friendship between children. Children are pure, beautiful and deadly.
They don't know when to quit or what they mustn't do. They haven't been here
long enough to find out. You have to occasionally say to children; "Stop
that!" Try not to dislocate an arm or fracture an emotion when you assist
their understanding. It's the same with the Guardian Angel. This is a part
of you that you have shut off from the day-to-day world. It doesn't know how
things go here. If you tell it, it'll catch on real quick. If you say: "No,
I don't need to learn by catching the Hong Kong flu every second week. I
realize that this makes me real quiet so that I can listen to you; but this
does not really serve the purpose that you seek. Let's try to work out
something better." A person can get the impression that this is some horribly
dangerous thing. It is possible, by prejudicing yourself, to get that effect.
If you think you are trying to conjure up the very Devil, whatever the Hell
that is, your Holy Guardian Angel is going to think: "Well, I guess that's
what he wants me to do." Maintain a positive outlook in these proceedings.
You are training yourself as well as your spirit. This spirit will never do
anything to harm you, if you tell it what doesn't work. If you ask it to
protect you, it will. In the process of asking, you open yourself up and the
parts of you that have been separated are able to work together. There is a
passivity in that form of request. If it is made without reservation, the
mind communicates what is needed. If you demand and compel, or say: "Give me
this!". You will get what you ask, not what you need. The fine print won't
be right if you don't open up enough to provide detail. In working by
traditional methods with demons (horrible imaginary things with terrible teeth
and bad breath) you need all kinds of protection. If you relax that
protection for a moment, you have big problems. Those problems come from
working with some part of yourself that doesn't hook up very well. That's
what most of these negative demons are. They are parts of you, parts of the
culture, and things in the world that don't get along very well. Demons (not
the classical Daemons), terrible monsters or whatever you find in these old
books, are of that nature. They represent sickness. They represent mental
disorder. They represent pain, suffering, fear, all those negative emotions.
That's why they are called devils. Work with them very, very carefully. It's
sometimes convenient to go through an elaborate change of things, a magical
circle, rituals performed just for this sort of purpose, special tools and so
forth. When you cease doing such an evocation, you do not want to have
anything around that can bring the accompanying thoughts back again. Don't go
to the Holy Guardian Angel as though it were that kind of thing. You will
have enough trouble with this klutz. The gods have big feet and know not
where they step. They don't notice things until after they have stepped on
them and say: "Ulp, did I un-create something? Oh', I'm sorry. What were
you?" Don't get into that kind of thing. Housebrake the Holy Guardian Angel,
so that it no longer messes up your mundane life to get your attention. If
you get too eager, you may loose connection a little bit. You can't get
everything: "I want lots of money!". "Money? I don't know money. We don't
have that here." You have to use something that's within you, and you have
got to open up to communicate it.
SPEND SOME QUALITY TIME WITH ADONAI.
Once you have this much worked out, you've got the knowledge. You've got
the conversation; you've worked out a way to get along. Now it's time to take
a better look at the problems. What are they? They are the needs that made
you do this cockamamy thing in the first place. Maybe there's somebody that's
beating you up all the time. Maybe your family is in trouble with back-taxes.
Maybe you would like to learn something or improve your love life. Whatever
it is, those aren't things that are proper to the Holy Guardian Angel. The
Whole Thing is proper to the H.G.A. Details are work for secondary spirits.
You can say that they are part of you too, or you can deal with them as
separate things. That doesn't matter. Once you have something going that you
can trust, the Holy Guardian Angel, you can command any needful spirit. The
tradition is to go after the worst ones first: the Kings of the Four Quarters,
the terrible things that bring death and destruction in the world in the form
of storms and all the ills that can come from the four quarters of the earth.
If you read the old books closely, you will find that the four demon kings of
the elements usually relate to the four directions. Some of their names are
old terms from maps, referring to north, south, east or west. These things
are the next to master. You use the connection that you have developed with
your Holy Guardian Angel to compel the great terrors of the world to heel.
After that you don't want to deal with them much any more. Once you have
conquered the terrors of the world, you ask them to send more mild spirits.
Something like the damagers of the world, not the terrors, please. These are
lesser spirits. You master them and go on down the line. The Abramelin book
says you can ultimately get four servants. These aren't particularly nasty,
but they are in the chain of command. You have established that chain of
command. They can go and fetch bigger things as needed. These are four
elemental servants that will attend you.
PEDIGREES:
These things are abstractions. The higher up the line you get, the more
abstract they are. The further down the line you get, the more they are like
a busted foot, one of the least abstract things you're likely to find short of
a stomach ache. An archangel is the next thing to a god. An archangel
commands great things. Detroit might have an angel. A family might have a
spirit. A nation might have an archangel. In that way, an archangel is a
spirit common to all the people in a nation. An angel corresponds to a
smaller class, like a few people, an extended family, village or city. For an
immediate family, especially in the sense of the way things are done and
believed in such a family, there is a spirit of that family. What's the
spirit of the family? "Gens" is used in anthropology to refer to a group of
related people. It is also a word meaning a daemon. "Genius" is a word for a
person who's intelligence influences large numbers of people. "Genius" is
also a word meaning a particular and personal "Spirit" or "Daemon", in the
sense of the guiding intelligence inside a person. The higher up we go, from
spirit to angel to archangel, the more powerful they are. It's like the idea
of soul as root and tree. A tree divides near the trunk; that's solid, the
archangel. When it divides again into smaller parts that correspond to
angels. The rootlets and foliage of a tree are groups of spirits. Beyond
that, there are tiny little things in the ground that don't look like much of
anything, places where roots died, demons. Fallen leaves are the same.
Disease is part of life. It's the most tangible part because it's the hardest
to overlook. Ultimately, you want to go out from your center, the Holy
Guardian Angel. Find the great divisions of pain in your life, and master
them. This is described in a way that seems an allegory or myth, but actually
is not. People are conditioned to view this approach in that way. There's no
reason on earth why you can't personify things. Maybe they have "Person".
Animals don't have souls; or do they? If you have a pet, you may find
otherwise.
KITTY JUST ATE THE NEIGHBOR'S DOG:
It's possible to make a mistake and pick the wrong spirit, instead of the
Holy Guardian Angel. The H.G.A. is something that you can release yourself to
completely and still end up being the same individual you were in the
beginning. People tend to get a little weird doing a magical retirement, so
it's a good idea to keep a diary. With a diary, you can read old entries and
figure out how you got to where you are now. If necessary, you can go back
again. My favorite test is to take a break once in a while and go into a
Safeway or something like that. If you can stand it, you're still sane.
That's the definition of sanity in this culture, able to take care of the
minimum. Being able to endure a supermarket long enough to harmlessly obtain
food is pretty minimal. There is a thing called a lemure or Larva. You can
attract a hungry spirit, usually a wandering Nephesh, something that is
dependent on somebody else to stay around. You're "it"; you've volunteered as
life-support. Such a spirit is willing to pretend to be anything in order to
keep on sucking. That's not the H.G.A. That's just a trap that people fall
into, because they have been told that's all there is. The majority of those
cases are what the Romans would call lemures or larvae, the Tibetans hungry
ghosts, and the Hassids Dibukim. Such spirits need attention to live. It is
just like a failed relationship with a mate. If that other person is
dependent on you for shelter and food or for some important but less tangible
thing, they'll do anything up to the limits of their nature to keep you the
way you are. If you want them to be something, they will turn into it. If
you are angry, you will tend to evoke greater anger from them, resulting in
passive reaction on your part. The partner in such a dysfunctional
relationship may realize: "if this guy gets out of hand, all I have to do is
yell at him. All I have to do is hit 'em once and 'es just as quiet as
anything." People will usually do the things that get them what they want.
Not every one, sometimes people are remarkably stuck in one track. These are
lesser spirits, whatever you want to call them, hungry ghosts, vampires...
that's what the word "vampire" really meant. It was a member of the family
who hung around after he died, as long as you gave him useful things to do
that weren't too difficult. Vampires aren't always considered to be monsters
who make life terrible for you; they can be good to have around. They chase
off peddlers, robbers, whatnot. When a stranger comes to the house, the
vampire will feel very protective of the family. A "vampire" will pick up on
it if a person doesn't like them: "O'h, 'don't like' means I get attention!"
Then they will proceed to do more irritating things to that person. Keeping
peace with the spirits of the ancestors is very important in cultures around
the world. The Romans called the friendly ancestral spirits Lares and the
pesky ones Larvae. You want Great Grand Mother's ghost to bark at strangers,
not at reasonably behaved family members. This kind of thing isn't the Holy
Guardian Angel. This kind of thing is what happens when something eats off of
you. A certain amount of this is harmless, but you want to make sure that you
are in charge. In some states of mind people leak like a sieve. A lot of
life is being generated, not being used by the person generating it, and it's
there for the taking. Something comes and says: "This is lunch. How do we
make this a 24 hour diner? Very simple. Every time this person thinks; 'O'h
God if I haven't ...!', he turns loose all this energy. So, let's see: 'Hay!
God I haven't!' or 'Why did I do that!' -- that's a new one. That tastes
better. 'Your such a bummer' -- works too. Hot damn! 'You hate hating
yourself, don't you!' More food!". If you ever get really depressed, between
sobs, wrenches and tremors, pick up on what you are saying to yourself. Maybe
it isn't you talking. Maybe it's some astral clown saying: "Watch him go!"
This kind of thing is often marked by painful ideas that relay back inwardly
to create more painful ideas. In order to get rid of a depression feedback
loop, you've got to realize that this isn't you. The destructive voice is not
really rational. Jokes and humorous self-observations, the more tasteless and
jolting the better, will break this sort of cycle. If you get that kind of
thing going, realize it isn't the Holy Guardian Angel. That is a wrong turn.
Go back and try again. That is a demon, and that is one of the things that
the Holy Guardian Angel is supposed to help you with. It's probably a very
stupid demon, who is only good at picking up on things to say.
Next month: A bit more on dealing with vampires and then on to some sight-
seeing.
******************************************
August 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART VI -- Pedigrees & Egg Suckers. Onward.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
WHAT HAS IT DONE FOR/TO YOU LATELY?
If you keep getting the same thing over again and over again, you haven't
got the Holy Guardian Angel. You may have something useful, or you may not.
One mark of the Holy Guardian Angel is that it leads to life. It enhances; it
adds variety; you get high. If you feel lousy, including hangover after too
much fun, it's not the right thing. You have heard of war? All the miseries
in the world are some such thing as this. As far as finding money is
concerned, if you can catch one that really can be convinced that's the only
way you will feed it, then it'll go out and find money. Most of them, dumb as
they are, aren't that dumb. Most of them realize that if you think that you
have money or you think that you can get money, then you'll feed them. They
don't need to do more, and they won't. It's very simple to think of these
other things as parasites. As long as you provide attention, they will feed.
There are certain types that take pieces out of you when they eat, but that's
not because anything that they devour of your attention is lost. You don't
really give anything when you feed these spirits. What you lose is what they
do to you to get you into a feeding trough, what they have to do to you to
make you give them attention. The Holy Guardian Angel is somewhat like this
in a superficial way; but it will listen to your complaints and try something
else. These destructive spirits don't have that capability. The way it was
put to me by my own father, if you find a dog that sucks eggs, you better
shoot it. There's no way you are going to stop that dog from breaking into
your hen house and sucking eggs. It's the same thing with a sheep killing
dog. Once they start that, they will never quit. If you got a dog that damn
near kills you, get rid of it. If you got a dog that makes the neighbors so
pissed that they want to shoot you after they shoot the dog, you better do
something about that dog. If you depend on those eggs in that chicken house
for your breakfast, which is more important, the breakfast or the dog?
NOTHING NOXIOUS WASTED, CHAKRA UP:
Actually, there are two useful things about depression, one rather less
useful than the other. You can get on SSI if you are sufficiently depressed.
The other use for depression is part of the Kundalini process. It's a way you
can develop power in the Muladhara Chakra. Instead of just letting it spin
around in there forever, once it builds up an enormous amount of power,
realize that you are not really depressed. You have simply turned in on
yourself over and over again. That's why this state of mind is associated
with Saturn and melancholy. Crowley includes such methods under the formula
of NOX. It can be a pretty dangerous business. Don't mess with that until
you have a good general grip on your emotions.
ABRAMELIN SCENIC VIEW:
As to the rest of the Abramelin procedure or process, start by finding a
subject, religious or something similar, realizing that religion doesn't have
to be the narrow thing that it is defined to be in our culture. Next, achieve
solitude. That is best if it's solitude with support, so that you don't have
to worry about anything. Failing that, you can have a room in a house.
Failing that, you can have a hanging on a wall or something similar. You can
even have a floor cloth or small carpet that you spread and sit on. Anything
of that kind will do. If worse comes to worse, you can invent a symbol for
yourself, something simple that you can draw on a piece of paper. Such a
symbol can be a place, but not everyone can accomplish the work with only a
symbol as an astral temple. Doing it with a symbol alone is a little like
trying to live off one peanut a day.
A LOOK AT THE ROAD AHEAD:
Proceed with a three-stage process. The first stage is: "I don't know what
I'm doing, and gradually I will learn." That's where rigid but simple
discipline is most important. At that stage I recommend two performances,
either one at dawn and one at sunset or at 6AM and 6PM. Unless you go outside
a lot or live in a place exposed to the natural course of the day, you're not
going to think in terms of sunrise and sunset as much as time on a clock.
Separate your meditations by a good piece of the day, not just a few hours.
Twelve hours will do nicely. Be very strict. Do not miss one meditation. If
it's to be at 6AM and 6PM, no matter what else goes on, do your meditation at
those times. This takes planning, since the practice should be kept up
without significant failure for about three months, certainly not under three
weeks. Do it for three months, and chances are it will take. Once you've
gone through that, you will find that your meditation has grown more
elaborate. You will get ideas as you are sitting and staring at a Tarot card,
picturing a flower or looking into a mirror, whatever your meditation is. You
will spontaneously come up with ways to enhance your meditation. About the
middle of this period, start using some of these things. After testing such
innovations, make a selection and use the best of them consistently. Develop
a system. The middle part uses this system. The end part comes when you
reach the point of listening to the inner voice.
GET YOUR MAP STRAIGHT:
If you try all this without preparation, you will get lemures or depression
inducing things. That comes of being a mental bunch of pieces with no regular
pattern. You can't attract the one big piece that fits everything until you
are more unified in yourself. Such a regular practice acts like bio-feedback.
With bio-feedback, the machine "beeps" wrong if you are wasting mental time.
Once you have gotten regular practice well established, it will carry on
without special effort. You may find that after the first three weeks, you
are getting more and more done each time. Don't expect such results after
only three weeks. Three months of meditations twice a day is more likely to
produce such things. Write down your experiences immediately after each
meditation so that you are able to figure out what's happened to you. Review
your journal or diary for guidance. Whatever this experience may be, you are
going to have to figure it out for yourself. If somebody else gives it to
you, it's not going to be as good. You would be constantly thinking: "I'm not
getting this right." Develop the method yourself, and you will get it right.
It's yours. It comes from you. No outer standards are needed. You're the
standard. You are making it better as you go. Trust no external measurement,
take no concern with somebody else's idea of what needs to be accomplished.
That's very important.
PLAN FOR REST BREAKS:
Eventually you will get to the point where you don't have to meditate at
regular intervals. Maybe you can skip a day and get right back into it.
After a while you may be able to skip a week. You may skip a little bit more
time. Instead of doing three meditations to resume where you left off, it may
only take a second meditation. Maybe instead of six, it takes three. These
things vary. Numbers don't matter. Change and proportion matter. After a
while you may be able to put years between these meditations and take no more
to get back into them than in the first year you were doing them. A week's
break can then be a year's break. What's happening is this: First of all
there is the superficial matter of conditioning. You learn how to do it like
riding a bicycle. It takes practice. It takes time. Eventually you can re-
learn it very easily. It's not like languages. Some ways of learning
languages can be transitory, readily forgotten. You will reach a level that
transcends mere habituation. Whatever your meditation, if it has pattern to
it, a strange thing will begin to happen. Have you ever noticed that when
somebody you haven't seen in years meets you or calls you on the telephone, a
lot of times it's as though no time had gone by at all? You might continue a
conversation you had with that person five years ago and broke off suddenly.
We live at many different rates of time. We live conceptually, not by the
ticking of a clock. Some things seem to have stopped. Some things seem to be
going on. Then an event will occur and one of those things that seemed to
stop a long time ago will continue where it left off. It never did stop.
Some things happen in their own time. What may have been literally three
years by the calendar amounted to no time at all in another part of you.
That's where you have to get with these meditations before you can be cut free
from the time problem.
STICK TO THE ROUTE YOU PICKED:
You must to be very disciplined to get to that place. Discipline requires
regularity; twice a day, 6AM and 6PM. Discipline also requires definite
things to do, with no short-cuts allowed. There should be a pattern, a system
to your meditations, so that you are, in way of speaking, living the next one
after you have done the last one. For example, if the meditation is to pick
up individual stones from one container and put them in another, the next
stage of that meditation is to pick up the next stone. It doesn't matter when
you do it. As you do it, you will have one event immediately connected to the
next, foreshadowed, foreknown and no questions.
Next month, Squaresville.
******************************************
September 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART VII -- Flatland, Revenge of the Squares.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
In the back of the "Book of the Sacred Magic of Abra-Melin" are strange
squares made up of Latin or English letters. To approach these, just take up
a good Hebrew lexicon. A dictionary wouldn't help. A lexicon gives you the
roots of words. A dictionary may say: "In Hebrew, in order to say 'Hello',
say 'Sholom Aleichem'. In order to say 'Hello' back, say 'Aleichem Sholom'."
Bull! "Sholom Aleichem" is "Peace be with you". It's just used like "hello"
in English. A dictionary doesn't need to go further. A lexicon always does.
H O R A H
O S O M A
R O T O R
A M O S O
H A R O H
The Abramelin book says: "to discover any magic" and shows this grid of
letters. That's nice, but rank superstition. There's this little thing full
of letters in the book. What the hell do you do with it? I suppose you draw
it on paper and jump around screeching a while, burn incense on it and stick
it in your pocket or something. That's not particularly helpful. Since the
book claims to be Qabalistic, try to figure these squares out as Hebrew words
or roots. Hebrew spelling is more flexible than modern English spelling, and
chances are the original author was playing with word roots rather than true
words a lot of the time. The top line is HORAH, in English. There are a lot
of ways for transliterating from English to Hebrew. Also, Hebrew is written
right to left, opposite to English. When transliterating between the English
and Hebrew alphabets, Those first two letters, "HO" can be transliterated into H
eh-Vau, the definite article, "The". "RAH" is one of many words which mean a
"Mother", "Woman". This first line can mean: "The Mother". The second line
"OSOMA" can be transliterated as, Vau-Shin-Vau-Mem-Aleph. Make guesses at the
letters and look in the lexicon for words that make sense. "VaShem" ---
"Shem" means "name", especially "divine" or "holy name". Next, take the
middle line: "ROTOR". There are a couple of words vaguely like that in
Hebrew. One of them means "to shape" and another means "to enclose" or "to
fence about". Try an educated guess: "trembling enclosures". Now, consider
the second line from the bottom "AMOSO" -- Aleph-Mem-Vau-Shin-Aleph,
transliterating English into Hebrew. That line probably refers to "night";
there's a Hebrew word similar to this spelling. Hebrew is flexible because it
has so many short words. You will find almost any three letter combination if
you fish a bit. Finally, the bottom line "HAROH" is very close to a Hebrew
word meaning "to increase" or to "wax" as the moon does, "to grow more". What
do we have here? If you treat this square as though it's badly spelled Hebrew
or Hebrew that's altered to make nice symmetrical patterns, you can get: "The
Mother names the trembling enclosures of the night's increase". That didn't
come out in the first draft, but it got that way with a little effort. What
does it mean, "the Mother"? The Abramelin book has the traditional four major
"demon" princes but also includes one more section just for Kore. Kore is
Diana. That's a goddess. Interesting. So "the Mother" might refer to Kore.
"... names the trembling enclosures of the night's increase". This goddess
tells you about those mysteries of the night that become strong. It sounds
like a poetical reference to the idea of Magick. That's why it's "to discover
magic." It's a little prayer or affirmation made into a pattern. They're all
like that.
I A L D A H
A Q O R I A
L O Q I R E
D R I I D E
A I R D R O
H A F E O N
This one's "to obtain the friendship of some particular person." Some
letters are easy. "L" is always the letter Lamed. "A" may be Aleph; chances
are it is, but it may not mean anything. "I" is most likely Yod; so is "Y".
With a little experience, it's not too hard to figure it out. Taking some
liberties with secondary words, this square yields: "Divine Maid, beautiful of
breath, grant us the lordly pearl. Protect us from harm. We exclaim at Thy
Holy Breath." It looks like praying to some goddess and asking her not to
give you bad breath. You have to think, this was done in the 14th century.
People didn't take too many baths. They sure didn't have tooth paste. Most
couldn't even afford salt for mouth wash. When somebody in that age opened
his mouth, you knew what he ate ten years ago. It was quite important to be
relatively attractive to people, even if it was only to do business with them.
If people couldn't stand being near you down wind when you talked, you had a
serious economic problem. There's a certain amount of common sense to that
square. Another person could pick up another Hebrew lexicon or some other
approach and get an entirely different result for this square. The results of
such work are products of meditation, not true translation of the squares.
With meditation, somebody else would get something different and both versions
would be absolutely correct. With translation, there would be a more narrow
objective constraint on accuracy. The process of doing this is intoxicating.
If you keep at it, you always get something interesting. Those who devote
themselves to the symbolism of the Hebrew letters can see the letters and
their combinations as sacred things, as magical things. To a student of
Qabalah, study of this kind actually consecrates the talisman automatically.
Check symmetrical squares and the ones that are asymmetrical. Experiment
by completing ones that are incomplete in the book. Finally, try making some
of your own, using the mental states acquired through meditation. Sit down
with a blank grid and think: "that's an 'A', that's a 'G'..." If you work at
it, you can get way out there. Start by writing down what you want the square
to do. Although it's not described as part of the Abramelin system, you can
then decide on the size of the square by the system of the Olympic seals,
where 3 is for Saturn, 4 is for Jupiter, 5 for Mars, 6 for the Sun, 7 for
Venus, 8 for Mercury, and 9 for the Moon. Make a square of that many on a
side, depending on whether the question is more appropriate to Venus or the
Sun or whatever planet. For the Moon, you will need a lot of language, since
lunar squares are nine on a side.
Next Month: Son of Square, the Sequel.
************************************************************************
October 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART VIII -- Son of Squares, the Sequel.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
One of my students knew somebody who had gotten into magic and hurt
himself. That called for a new square "To heal one afflicted in the pursuit
of Magic". I went home, decided the appropriate size for the square, did my
meditations and drew out a grid. I stared at the empty spaces until I could
see what letters had to be where. Then I wrote them down. Testing was then
required. Treat new squares with English letters written at random as though
they are squares from the Abramelin book. Go back to the Hebrew lexicon and
decode as before. Here is the new square "To heal one afflicted in the
pursuit of Magic".
T H O B
H L B I
I B L H
B O H T
The first line is an acceptable Hebrew spelling of a word meaning "good" or
"beautiful" (HB:Tet-Heh-Vau-Bet). There is an extra vowel letter in it, but
that's alright in the manner of Hebrew spelling. The next line is a over-lap
between two words: "Hol" (Heh-Lamed), which means "bright" and the next three
letters, using one of them twice, mean "a gathering together". That line can
mean "Bright Covenant". For the next row: (Yod-Bet-Lamed-Heh) Tough one. Try
every sequential combination to see if Hebrew can be found that makes sense.
Yod-Bet can mean "wealth". Bet-Lamed can be "Bal", which means "Lord". "Lah"
is the negative, "without". So: "wealth, Lord, without". That could mean
either that you are dead broke or you aren't going to loose your money; one or
the other. Try the positive, but that isn't necessarily the best meaning.
For the bottom line: Bet-Vau-Heh-Taw. By the same methods, combining those
letters in order and using some of them more than once, you can get "Enter the
shining light". Altogether: "Beauty in the bright covenant, wealth of the
Lord fails not, enter the shining light." That's a bit euphemistic. Beneath
the surface you have a second meaning. Instead of interpreting "wealth of the
Lord fails not", consider that the wealth does fail. This then is a
prescription. "To heal one afflicted in the pursuit of magic," tell the
person that everything that he got into is fundamentally a thing of beauty.
He doesn't have to fear loss of things. He must look again into the beauty so
that all will be wealth. There is another way of reading the square to the
effect that the person was a dead drunk and that was why he was in such bad
shape (if the Bet's are taken as Resh's, this meaning would emerge). When
you come up with these things on your own, it's weird that they mean anything.
It's doubly weird that the meaning relates in a fashion to what you intended.
Previous familiarity with Hebrew can create a sort of virtual lexicon in the
back of one's mind that will choose meaningful patterns of letters for these
squares without conscious intervention. That may be how these things were
developed in the first place.
This method of analysis is only one way of approaching the material in the
back of the Abramelin book. If you happen to be into the mysticism of the
Hebrew letters, you can use it. If not, not. These squares are supposed to
be a test, but it is presumed that you are studying something like Qabalah.
If you are studying something else, you'll have to test yourself another way.
Many of the squares in the back of the "Book of the Sacred Magic of Abramelin
the Mage" are incomplete. It's like a school work-book. The incomplete
squares are there to meditate upon and complete. You are told what they are
supposed to do. You will probably find that the results of completing and
studying the squares will not be quite the same as the descriptions, but you
are not the person who originally came up with them. The new ones that you
get will have a different quality, related to your experience in the world.
Next month, Playing in the Sand.
******************************************
November 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART IX -- Whip Me Daddy, 4 to the Bar.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
The first step in the Abramelin working is to find a place to do the
working. Next, you need a method of divination. You can use Tarot cards,
astrology, or anything like that. The Abramelin book mentions white river
sand. That's a tip-off. The form of divination that this particular author
used was geomancy. More than that, it was probably a bit like foxmancy.
Foxmancy is a practice of divination used in Africa. You put little bits of
food in circles traced in sand or dirt. Each circle has one of the 16
geomantic symbols in it (vertical figures composed of four lines of dots, one
or two dots per line). You are supposed to look for the prints left by a fox
the next day, after the fox has had a chance to come by and check out the food
during the night. Where the fox stepped, that's what you've got. For modern
apartment dwellers, roachmancy would be workable, but probably a little too
talkative. Older apartments dwellers may also wish to consider ratmancy.
There are other methods of getting and using the geomantic symbols. You will
find them written up in a number of books: "A Rectification of the Oracle of
the Yoruba" by Judith Gleason, Crowley's "Liber Gaias" (Liber XCVI) or
"Handbook of Geomancy" in the "Equinox". The geomantic signs are related to
Astrology and have names like "Vir" for "Man", "Puela" for "Girl" and so
forth. There are elaborate ways of working the oracle. One method of
obtaining the geomantic symbols is to take a stick, supposed to be a camel
switch about five to eight feet long, thin and whip-like. People often don't
understand the principle and just pick up a short stick or even a pencil
<<Note: Sometimes a pen is used, like that used by a lawyer, apparently to
check the pending verdict in the William Kennedy-Smith sexual battery trial in
Florida some years after this presentation. Anyone watching CNN as the end of
the trial was televised could see one of the lawyers for the defense tapping a
pen on a piece of paper rapidly in lines. He counted the taps and made notes
-- that's classic Western Geomancy! He probably picked it up in a Yale
fraternity. There are tables of interpretation for this type of Geomancy
which concentrate on trials and imprisonment.>>. It should be a camel switch
because such a stick is long enough to vibrate. You can get it going in a
rhythm that continues after you have stopped shaking your hand. It won't quit
when you do. Get a long, slender switch vibrating up and down, bring it near
the ground and move it along. Count the number of times it hits the ground
before you lift it up again. This trick is intended to prevent unconscious
manipulation of the number of strikes and "cheating" the divination. If the
switch strikes an odd number of times, that's one dot. If makes an even
number of strikes, that's two dots. Do this four times for each geomantic
sign you need to make a complete divination. Crowley apparently thought that
you just hit the ground until you felt like stopping. If you do that with
direct hand motion, you don't have the element of independence that a
vibrating switch would have. That's alright. He learned it in England.
There aren't too many camels in England. There's another sort of Geomancy
where you take a sand table and just go crazy in there with your hands. It's
like finger-paints, only with sand. Smash it, bash it, kick it about. When
you are done, you look at it. "Looks like a frog", whatever. Cloudmancy
works too: "Looks like a man eating a fish". Plastermancy -- use the sort of
plaster walls that have a complex texture, not the modern type with the little
pimples all over but the kind that looks like somebody skipped the trowel
every so often. If you can find old fashioned linoleum, do linoleum-mancy,
(they don't sell proper linoleum for floors anymore, try to find really nifty
looking linoleum with a random pattern. It doesn't matter what method you
use, as long as you have some way of doing divination. You are going to need
it. Lintmancy, TV-snowmancy, there is nothing so degrading that you can't use
it for divination. Recall that the official way of doing divination in the
Roman State, required of certain elected officials, was augury, reading fresh
bird guts. The famous Cicero, who wrote all those essays and was too noble
for Caesar to execute, was the official auger of the City of Rome. Cicero's
principal job was to stick his hand up a bird's ass, pull it out and say "it's
gonna rain tomorrow." Me, I'll take Tarot! Divination is intended to give
you information that isn't just from you talking to yourself. There are
levels that aren't verbal. Those are the ways you can reach this Knowledge
and Conversation most quickly. Verbal consciousness is tied up in social
conceits and beliefs fostered in childhood. You need a method of divination,
like one of the ways described, to get to the next thing.
It's good to have unusual garments. Something comfortable, not too
distracting --robes are traditional. As long as you aren't into expensive
cloth and things that form-fit, a robe is cheap and easy to make. If you are
into good looking robes, you probably don't need them for this. The basic
idea is to have some kind of clothing; it doesn't have to be robes. You can
decorate and embroider a pair of pants and a coat to match. Those will do
just as well. You can also use ready-made things. Perhaps a Japanese robe.
Next month, Interlude of This and That.
******************************************
December 1994 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART X -- Maps and travel games.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
In this culture it's helpful to occupy your mind. We have so much going on
to distract us that we have to keep the thing busy. You can always try
standard things like Zen meditations. You might feel better. You might have
an experience. If you are going to take yourself apart and put yourself back
together, you will have to have a substantial battery of these things. Zen
meditations can do that, but they are a lot more than they seem. For example,
the sound of one hand clapping isn't accomplished by snapping the out-
stretched fingers of your right hand to your right palm. That's just a joke
to frustrate a Zen master. The sound of one hand clapping is symbolized by
holding the right hand vertically before the body, parallel to center line and
palm to left. Combine that with the sudden sense of sound where there is no
sound. Each separate Koan will produce another thing that can't really be
described in words. You must discover these meanings within yourself. There
are systems of koans. Koans are brief verses of apparent paradox, either by
internal contradiction or irrelevancy to context. Koans are intended to
produce conceptual stress for resolution by sudden insight. If you have a
book that says: "Try this one", you are being entertained. A teacher can tell
you which one to do next and say: "Ok, you've got that one. Move on." You
can try Alan Watts' books: "The Spirit of Zen and The Way of Zen. You need a
system because you are doing something more than one little thing. Most of
these little meditations are sold for a buck as entertainment. Some of them
are better than that. In this culture you need such things. In some cultures
it is sufficient to have chants and koan-style meditations. The problem with
those is the need for a teacher. With the Abramelin approach, you are the
starting teacher; and you are seeking the ultimate teacher, called the Holy
Guardian Angel, or the Higher Self, &c. You can do this sort of thing here
with a human teacher or a book, but the chances of it working are less than in
some other places. This culture is full of yammerings and "belief that you
know things". In many other cultures, family can be a major problem. In this
culture, family tends not to be quite what it is elsewhere. Here, family is
often as not people you pick deliberately and have a hard time finding. In
other cultures family is what you were born into. You have no choice, and you
are not leaving. That goes for whom you marry too; and, oh yes, you are going
to marry. The names of your kids were figured out 30 generations before you
came along. In such an environment, you need to get away before you can do
much, but you still need things that are familiar to you. In the West,
intellectual things may be very much more familiar than human things.
Consider the ancient map carved on a rock in the Camonica valley in the
Alps, one of the earliest maps known. Now you can drop a buck at a gas
station and pick up a map, all the while complaining that they used to be
free. In those days, the idea of shaping a picture of something that you can
never see but only walk was quite an outstanding leap in ideas. That
principle has been used in a lot of cultures. Some of them go hog wild and
make giant shapes, like Von Daniken tried to sell to people as landing fields
for space ships. Why would anybody do that? The Cerne Abbas Giant is a thing
like that in England. It's an enormous figure of a man with a club and a
prodigious hard-on carved in the chalk on a hillside in Dorset. In South
America you find some giant figures laid out in desolate places, but this
thing was definitely maintained for 1500 years or more. Every few years
somebody had to go over it and re-cut the sod to keep the exposed chalk
outline visible. People thought it was some Celtic relic. Then somebody took
an infrared photo from an aircraft and realized that the arm holding a club
originally also had a rug-like drape. Evidently that part had been abandoned
over the centuries while the main figure was re-cut and renewed. The drape
positively identifies the figure as Hercules, with club and lion skin. A
bunch of home-sick Romans carved it there, and it's been kept up ever since.
It must have impressed people. The Giant can be seen poorly from the ground,
but some of these great figures are only visible from the air. Such figures
are examples of order. It can be a valuable initiatory exercise to trace
ancient mysteries "on the ground" while formulating an image in the mind,
comprehending in toto what the "eyes" can see only in part.
The method I chose to organize my own work was the 231 gates. They
comprise all the combinations of pairs of Hebrew letters. You can
systematically arrange them. I meditated on each of them twice in a standard
pattern. That was done at 6AM and 6PM for a month or two. Then I had a one
day break and resumed. Finally, I got to the point that it didn't matter how
long the break took. An example: the thirteenth pair of Hebrew letters is
HB:Aleph-Nun. I wrote down their numerical working-out. You add fifty for
Nun, one for Aleph, normally not using the final values of the letters, to end
up with 51. You can reduce that to 6. That's 6 on the Tree of Life for
Tipheret. Also, the Hebrew letter Vau is 6. Aleph in the Golden Dawn system
corresponds to the Fool in Tarot and Nun to Death. That's two Tarot trumps
from the two Hebrew letters. If you look up in the Sepher Yetzirah, 777 or
Paul Foster Case's little book, Highlights of the Tarot, you can find other
stuff. Aleph and Nun have their name spellings, which can yield other numbers
and correspondences. Those names mean "Ox" and "Fish". Tipheret means
"beauty". That gives you two or three words for meditation. You can take the
astrological correspondences: Air for Aleph, Scorpio for Nun and Sun for
Tipheret. There are directions in space associated with the letters: Aleph is
a vertical central line above to below. Nun is the direction to the
Southwest. That may seem strange, so try sitting down and imagining a line
straight down through the middle of your body. Then imagine another line
paralleling that first one to the Southwest. Just think about it. It's very
abstract, no conditions, no complications, not a lot of stray associations.
It's a simple and pure meditation. There are traditional things associated
with the letters. Aleph is sometimes thought of as the Breath of Life,
Spirit, Ruach. Nun sometimes has the qualities of change and motion
associated with it. These are interpretations that are given to those
letters. You can say "Life moves", "Life changes" -- that's Aleph and Nun.
The main thing is to have a system that yields a lot of compound subjects for
meditation. Each individual subject fans out into many other subjects, some
very abstract and some very simple. There are other things that are
associated with these letters, e.g. "Intelligences", somewhat later than the
old Sepher Yetzirah, but associated with the letters and Sephirot. In one
variation of that tradition, Aleph is called the "Fiery" or "Scintillating
Intelligence", Nun the "Imaginative Intelligence". Meditate on that:
thinking that is fiery or scintillating, thinking that's imaginative and
brings out new things. Paul Case liked to associate the 12-tone scale of the
piano keyboard with Hebrew letters. If you are into Music you can play E-
natural against G-natural for Aleph and Nun to meditate on that sound
combination. The Golden Dawn had four colors for each. If you are artistic,
you can meditate on those colors. If you are not presently musical or
artistic, here's a reason to explore those interests. All Hebrew letters are
classified into several groups. Aleph is called a Mother Letter. Nun is the
sixth Single Letter. There are properties and traditions that apply to them.
The Mother Letters are the primal sounds. The Single Letters are compounded
of those sounds. The Double Letters are variations on those sounds. Here is
a primal thing giving an issue, Aleph a Mother Letter and Nun a Single Letter.
Look up these Hebrew letter pairs in a dictionary or lexicon. It turns out
that there are a lot of two-letter words in Hebrew. Aleph and Nun can go
either frontwards or backwards. Once you have words to play with, you can
figure out what they mean.
Sit down. Take every one of these combinations of correspondences and
write down the result of thinking or meditating about them. Do that even if
it doesn't make sense. Examples for Aleph-Nun: "The Ox falls past the Sun.
The Ox is stuck tight in the spinning rounds of the Fish who chases his tail."
Well, you've obviously got to do something more than just saying "Ox", "Sun"
and "Fish". Taking the elemental and astrological: "Air blows past the sun.
The maddened bull rushes into the nest of scorpions (scorpio)". Play with
these things. This is the first pass. A nice thing about the 231 gates;
there are two ways of organizing them. You can hit each gate twice without
having to do it all in the same succession. The first pass runs through
Aleph-Bet, Aleph-Gemel, Aleph-Dalet, Aleph-Heh, Aleph-Vau, and so on. The
next time it's Bet-Aleph, Bet-Gemel, and so on. Each time that you start with
another letter, repeat as many of the previous gates as there have been
letters before that current one. The second time around, instead of just
lining them up and checking them out with simple meditation, sit and try to do
automatic writing. After meditating once on a particular pair of letters,
mechanical comparisons of correspondences won't be necessary. Just get into
it. In the case of Aleph-Bet, there are 21 meditations before you hit it
again as Bet-Aleph. Write down the feelings and thoughts: Nun-Aleph -- "The
son of the sun enters the world but to die and to rise again. You Oh Lord,"
&c., &c. Eventually this will evolve out into something more, one way of
working with the Abramelin system.
Next month: On your own.
******************************************
January 1995 e.v. Thelema Lodge Calendar/Newsletter
An Abramelin Ramble,
with visits to roadside attractions along the way and sundry personal advice.
PART XI -- Junk behind the back seat.
Derived from a lecture on 7/22/87 e.v. by Bill Heidrick
Copyright (c) Bill Heidrick
Some scraps of travel notes and we are done:
In order to make use of any system, you have to learn the system and get it
working. The 231 Gates of the Yetzirah is the system I've used. I extended
that working considerably, just by taking more time as it became possible.
The present one I am meditating on is Shin-Bet or Bet-Shin. Crowley
took his Abramelin meditation system from the work of John Dee. There are a
series of Calls, organized and progressively difficult. Crowley was able,
after a couple of failures, to make a go of that. He tried it in Scotland
with the Golden Dawn "Shin of Shin" ritual, and it petered out. He tried it
in Mexico and only got a little way. He went into the Arabian desert, paraded
Victor Neuburg around in fancy dress and got side-tracked briefly, but he
managed to accomplish the thing, as any can see in "Vision and Voice".
The main thing that you need in this world is to learn how to use what you
already have. It works that way in meditation as well. If you take an old
system and don't pay too much attention to an old teacher, then you might
develop a light of truth in that old system that no one ever knew before.
That's new. Or perhaps, something of it was forgotten, and rediscovering the
forgotten part is what you need to do. In this work, it is necessary that
everything be new. Yet, the pattern will always be old. That is not a
contradiction. Everything that you do from the pattern is new to you. By
using a preexisting pattern, something old in that sense, you don't have to
start from scratch. If you want to make a drawing, you get a piece of paper.
You can make the paper yourself, an entertaining thing that one might like to
try; but that is not the best way to make a drawing. It's the same here. You
need a paper, a piece of paper to write yourself upon. That "paper" should be
an existing system. If you originate that system yourself, it may or may not
work; but you will be certainly wasting a lot of precious time. You will also
likely end up with an experience that you can't explain to anybody. The
biggest problem for people who get deeply into these things, as I have found
and seen, is that they get so far removed that they can't communicate their
experiences to others. Such folk get very very lonely and seem very very
strange. Why stand on the sea-shore and reach as high as you can? Why not
stand on a mountain top and reach higher? The mountain top is there already.
You don't have to make your own mountain of sand. That's the principle.
There are various rituals and things to get into. Consider John Dee's
original version of the Enochian Squares. That's a magical procedure worked
out in Elizabethan times. He even called it "Enochian" from the legendary
Book of Enoch.
If you can get situated in a little hut in the wilds, you have it made.
But if you can't find a lovely sylvan setting out of a Chinese or Japanese
dream, you are just going to have to lump it with a corner of your apartment.
Crowley had a bit of a sense of humor. Consider the Abramelin square
printed in the "Equinox" just in front of his article on Geomancy. That one
is titled "To undo Magic". Also, there is a similar square placed just behind
the title page of "The Goetia", a portion of the "Lesser Key of Solomon".
It's another one of the Abramelin squares to undo magic. Tasteless trick, I
call it.
If you get into some method of art, by all means incorporate it into this.
Embroidery of magical squares is perfectly workable.
You will get pretty pictures if you can meditate enough. They don't mean
anything? Maybe they do. In the 231 gates method, it is common to draw
elaborate diagrams or mandalas, such as a combination of all of the other
letters placed between the two Hebrew letters, e.g. Tzaddi and Hay. Every
other letter is there, so in a sense this shows all the things that pass
between the gates of Tzaddi and Hay, between the Star and the Emperor Trump.
Such talismans and power drawings proliferate with this method.
LITTER ON THE FLOOR:
S A T O R Sow
A R E P O and reap
T E N E T hold to
O P E R A the work
R O T A S of the cycle
To know all things Past and Future in general.
M I L O N a night's lodging or rest
I R A G O to alarm, terrify tremble
L A M A L "to God" a name of Solomon
O G A R I to cry, chatter
N O L I M the soiled ones
In a place of rest, tremble before the God of Solomon and strangely utter
concerning mortal things.
To know things past regarding Enemies.
K O S E M Qof-Shin-Mem oracle, divination
O B O D E Ayin-Bet-Dalet-Heh servants
S O F O S Samekh-Vau-Pehfinal to be fulfilled
E D O B O Dalet-Vau-Bet Bet-Ayin-Vau pine away; prayer
M E S O K Mem-Samekh Ayin-Qof-Chet pining;oppression
Take an oracle about servants who were sent away; about the purpose of
death bringing prayers that make the miserable more miserable.
or
Discover one who serves harm and thievery; weaken away concealment.
To cause any spirit to appear, and take ... the form of a Bird.
(In Hebrew, English direction)
Shin Aleph Tet Aleph Nun The adversary
Aleph Dalet Aleph Mem Aleph of man
Tet Aleph Bet Aleph Tet becomes pleasant
Aleph Mem Aleph Dalet Aleph in a garment
Nun Aleph Tet Aleph Shin extended.
Diary of the square: While finishing this, a call from M-A. She was sitting
at a resort, by a pool. A sudden gust of wind and the large umbrella
sheltering a table by her chair was caught up. She rose from her seat and
took a couple of steps. The aluminum shaft of the umbrella struck down into
the chair she had just vacated, piercing the back at the level her heart would
have been, had she not left the spot.
To be beloved by a Woman:
(In Hebrew, English direction)
Ayin Heh Dalet Yod Dalet Aleph Heh
Heh Zain Yod Resh Vau Chet Aleph
Dalet Yod Lamed Aleph Qof Vau Dalet
Yod Resh Aleph Chet Aleph Resh Yod
Dalet Vau Qof Aleph Lamed Yod Dalet
Aleph Chet Vau Resh Yod Zain Heh
Heh Aleph Dalet Yod Dalet Heh Yod
The beloved shines forth her living breath as the burning scent of cinnamon
bark. She is shy and white as the moon. Behold the tree of striving
penetrate the whiteness deeply. Sing out in strength at fulfillment.
From Yod-Dalet-Yod-Dalet-Heh, Zain-Resh-Chet, Resh-Vau-Chet, Dalet-Lamed-Qof,
Qof-Dalet-Heh, Yod-Resh-Heh, Dalet-Vau-Qof, Dalet-Qof-Lamed, Chet-Vau-Resh,
Chet-Resh-Zain, Heh-Dalet-Dalet, Dalet-Yod.
New Square: To send away afflictions that come from pets.
(In Hebrew, English direction)
Chet Yod Yod Mem Vau Shin Mem Yod Shin
Aleph Chet Aleph Dalet Bet Heh Nun Yod Mem
Qof Aleph Koph Heh Mem Heh Peh Aleph Taw
Nun Aleph Tzaddi Yod Aleph Lamed Ayin Dalet Heh
Vau Aleph Taw Aleph Tet Aleph Dalet Aleph Vau
Heh Dalet Ayin Lamed Aleph Taw Tzaddi Aleph Nun
Taw Aleph Qof Heh Mem Heh Koph Aleph Qof
Mem Yod Nun Heh Bet Dalet Aleph Chet Aleph
Shin Yod Mem Shin Nun Mem Yod Yod Chet
Live each day in the Sun. Join in kinship with the Sea. Abandon sadness
and noise --speak the sign. A blooming shoot, divine adornment. A mist
conceals the sickness. Shout joyfully, in the World delight at plenty. Bring
this sign to the noise amid sounds of beauty. All kinds of falsehood flee the
friend. A gift deals with smell by the sign of the Most High.
(In Hebrew, English direction)
Heh Ayin Resh Aleph Heh The Mother
Vau Shin Vau Mem Aleph names the
Resh Vau Tet Vau Resh trembling bound
Aleph Mem Vau Shin Vau of the night's
Heh Aleph Resh Vau Heh increase.
To Discover any Magic, [To be done on red satin with green grid, letters in
black; attached in yellow.]
A SCRAP OF MEDITATION WEDGED UNDER THE SEAT:
HB:Vau-Zain
7/22/71 e.v.
Upon the plane a thousand teachers. Each is true. Each says all the
others lie. Each teaches a tale of unraveled thread. Each speaks of warp and
woof. Each casts a net to catch souls. Each tells truth with lies.
Find a faith. Stand firm in it. Be baptized with water and with fire.
Affirm the opposite of the faith. Then you shall baptized with piety and
apostasy.
Seek ever the opposite in every thought. Only through negation may truth
flow. Set two legs upon the ground. Raise two arms to heaven. Thus you
burrow and fly.
A child sits in the temple. Learned men ask patronizing questions.
How old are you?
How young are you?
Who is your father?
My child.
Who are you?
Who am I not?
Whence did you come?
Where I am going.
What do you know of the Law?
Only what I Will to Know.
The doctors of the place are confused. They cry aloud: "Who has taught
such devilish lies to a child? Who has schooled such insolence?"
The child, thinking the questioning still proceeding, points to an empty
room behind a veil and says: "He taught me!"
Since the shedding of blood in the sanctuary is forbidden, the elders
tell the child that he is holy and that he should depart. This seems the only
course.
The child walks out of the temple and journeys back to his village. His
home is poor. He enters an empty room after lifting a bit of cloth which
serves as a door.
The priests of the temple go on worshiping outside their Holy of Holies.
The Child dwells in His.
Finis.


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