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COLLEGE OF THELEMA: THELEMIC EDUCATION

COLLEGE OF THELEMA AND TEMPLE OF THELEMA

* A∴A∴
* College of Thelema
* Temple of Thelema
* Publications
* Forum

ON THIS PAGE:

* The A∴A∴
* An Account Of The Order
* The Legacy of Jane Wolfe
* One Star In Sight | II | III | IV | V | VI | VII | VIII | IX | X | Attainment
& Success(ion) | To Conclude

* Liber XIII
* Liber Al vel Legis | II | III | Tunis Comment

THE A∴A∴

Do what thou wilt shall be the whole of the Law.

THE ONE TRUE & INVISIBLE ORDER

A∴A∴ is the one true and invisible Order which has operated under various names
and guises throughout history to guide the spiritual evolution of humanity. The
goals of the A∴A∴ are those which have motivated spiritual exploration and
religious inquiry throughout human history. Its methods are those of science;
its aims are those of religion.

It is the Arcanum Arcanorum, and the Holy of Holies wherein the Sacred Ark rests
inviolate. Every legitimate magical order, mystery school, religion, or other
agency disseminating some portion of Wisdom or Light is or has been but an Outer
Vehicle of this Inner Fellowship of Light. (All words are sacred and all
prophets true; save only that they understand a little...) (Liber Legis, I:56).

This is the highest and purest meaning of A∴A∴.

More commonly, however, we use the name A∴A∴ to mean not only this Invisible and
Eternal Order, but a particular outer structure, or terrestrial incarnation of
the Interior School, which came into being, beginning in 1906 E.V., at the hands
of two Adepts named Aleister Crowley and George Cecil Jones. This Order survives
today through various authentic lineages which can be traced back to these two
Adepts.

LINEAGES OF THE A∴A∴

Since the death of Aleister Crowley in 1947 there have been no universal Chiefs
of the A∴A∴. Karl Germer (S∴H∴ Frater Saturnus, 8=3). was the senior living A∴A∴
member at Crowley's death, and many turned to him for guidance; but he never
took up the mantle of governance of the Order. After Germer's death, no single
person emerged visibly as a central guiding figure.

Yet the Order itself has continued, according to its original plan whereby a
member of sufficient Grade may admit others to the chain.

Various lineages have survived. Claims are periodically encountered that one
individual or another is an authentic link to A∴A∴. Some of these claims are
quite real; some are honest mistakes; and some are fraudulent. It is not our
present purpose to play arbiter to these claims, to upraise one or knock down
another. It is a universal truth of Initiation that each student, at each step
along the way, gets the teacher he or she (deserves,) based on the real maturity
and needs of the soul; and that while sometimes spiritual growth is fostered by
finding the BEST teacher, at other times it is best fostered by lessons of
discrimination taught in the School of Hard Knocks.

In this matter we give but one sage piece of advice: (By their fruits shall ye
know them!) The Works of the Adept, the fruits of his or her garden, are the
signs of his or her attainment.

*
Perdurabo
*
Estai
*
Meral
*
Heru Aur

ADMISSION AS PROBATIONER

From its beginning, the A∴A∴ philosophy supported the admission of any
interested person soever into the instruction and practice of Scientific
Illuminism. In other words — in the earliest years — anyone at all could write
to the A∴A∴ and request an interview with a Neophyte who (all things proceeding
agreeably to the applicant) would admit the individual as a Probationer (0=0
Grade) forthwith.

Unfortunately, this complete "open door" policy resulted in a very high
percentage of failures. By early 1912 it was found necessary to make a change in
the admission requirements. It was thus ordered "that every person wishing to
become a Probationer of A∴A∴ must first pass three months as a Student of the
Mysteries." A specific study and testing curriculum was established for this
Student period.

However, although Aleister Crowley inaugurated this Studentship in 1912, and
gave examination in it as late as 1945 (about two and a half years before his
death). there is little evidence that he paid much attention to it, in that
form, during the intervening 33 years. Instead, he tried numerous ways of
preparing people to undertake the Probationer Grade of A∴A∴. He moved from one
approach to the next, apparently adapting each to the needs of a particular
student as best he could.

Many years ago, this same approach was adopted by the Soror Estai lineage. While
each applicant is required to pass through a formal Student period, many avenues
are accepted for accomplishing this. (For clarity, we should mention that
beginning with Probationer, the administration of the A∴A∴ Grades is strictly by
the criteria established by Aleister Crowley and George Cecil Jones. It is only
in the Student, or preparatory, stage that such broad variation is practiced.)

Any sincere aspirant seeking to affiliate with the A∴A∴ as a Probationer may
write: Cancellarius, A∴A∴

Love is the law, love under will.

AN ACCOUNT OF THE ORDER

sub figura XXXIII
First written in the language of his period by the Councillor Von Eckartshausen
and now revised and rewritten in the Universal Cipher.
A∴A∴ Official publication in Class C
Issued by Order:
D.D.S. 7° = 4
O.S.V. 6° = 5
N.S.F. 5° = 6

IT is necessary, my dear brothers, to give you a clear idea of the interior
Order; of that illuminated community which is scattered throughout the world,
but which is governed by one truth and united in one spirit.

This community possesses a School, in which all who thirst for knowledge are
instructed by the Spirit of Wisdom itself; and all the mysteries of nature are
preserved in this school for the children of light. Perfect knowledge of nature
and of humanity is taught in this school. It is from her that all truths
penetrate into the world; she is the school of all who search for wisdom, and it
is in this community alone that truth and the explantation of all mystery are to
be found. It is the most hidden of communities, yet it contains members from
many circles; nor is there any Centre of Thought whose activity is not due to
the presence of one of ourselves. From all time there has been an exterior
school based on the interior one, of which it is but the outer expression. From
all time, therefore, there has been a hidden assembly, a society of the Elect,
of those who sought for and had capacity for light, and this interior society
was the Axle of the R.O.T.A. All that any external order possesses in symbol,
ceremony, or rite is the letter expressive outwardly of that spirit of truth
which dwelleth in the interior Sanctuary. Nor is the contradiction of the
exterior any bar to the harmony of the interior.

Hence this Sanctuary, composed of members widely scattered indeed but united by
the bonds of perfect love, has been occupied from the earliest ages in building
the grand Temple (through the evolution of humanity) by which the reign of
L.V.X. will be manifest. This society is in the communion of those who have most
capacity for light; they are united in truth, and their Chief is the Light of
the World himself, V.V.V.V.V., the One Anointed in Light, the single teacher for
the human race, the Way, the Truth, and the Life.

The interior Order was formed immediately after the first perception of man's
wider heritage had dawned upon the first of the adepts; it received from the
Masters at first-hand the revelation of the means by which humanity could be
raised to its rights and delivered from its misery. It received the primitive
charge of all revelation and mystery; it received the key of true science, both
divine and natural.

But as men multiplied, the frailty of man necessitated an exterior society which
veiled the interior one, and concealed the spirit and the truth in the letter,
because many people were not capable of comprehending great interior truth.
Therefore, interior truths were wrapped in external and perceptible ceremonies,
so that men, by the perception of the outer which is the symbol of the interior,
might by degrees be enabled safely to approach the interior spiritual truths.

But the inner truth has always been confided to him who in his day had the most
capacity for illumination, and he became the sole guardian of the original
Trust, as High Priest of the Sanctuary.

When it became necessary that interior truths should be enfolded in exterior
ceremony and symbol, on account of the real weakness of men who were not capable
of hearing the Light of Light, then exterior worship began. It was, however,
always the type or symbol of the interior, that is to say, the symbol of the
true and Secret Sacrament.

The external worship would never have been separated from interior revel but for
the weakness of man, which tends too easily to forget the spirit in the letter;
but the Masters are vigilant to note in every nation those who are able to
receive light, and such persons are employed as agents to spread the light
according to man's capacity and to revivify the dead letter.

Through these instruments the interior truths of the Sanctuary were taken into
every nation, and modified symbolically according to their customs, capacity for
instruction, climate, and receptiveness. So that the external types of every
religion, worship, ceremonies and Sacred Books in general have more or less
clearly, as their object of instruction, the interior truths of the Sanctuary,
by which man will be conducted to the universal knowledge of the one Absolute
Truth.

The more the external worship of a people has remained united with the spirit of
esoteric truth, the purer its religion; but the wider the difference between the
symbolic letter and the invisible truth, the more imperfect has become the
religion. Finally, it may be, the external form has entirely parted from its
inner truth, so that ceremonial observances without soul or life have remained
alone.

In the midst of all this, truth reposes inviolable in the inner Sanctuary.

Faithful to the spirit of truth, the members of the interior Order live in
silence, but in real activity.

Yet, besides their secret holy work, they have from time to time decided upon
political strategic action.

Thus, when the earth was night utterly corrupt by reason of the Great Sorcery,
the Brethren sent Mohammed to bring freedom to mankind by the sword.

This being but partially a success, they raised up one Luther to teach freedom
of thought. Yet this freedom soon turned into a heavier bondage than before.

Then the Brethren delivered unto man the knowledge of nature, and the keys
thereof; yet this also was prevented by the Great Sorcery.

Now then finally in nameless ways, as one of our Brethren hath it now in mind to
declare, have they raised up One to deliver unto men the keys of Spiritual
Knowledge, and by His work shall He be judged.

This interior community of light is the reunion of all those capable of
receiving light, and it is known as the Communion of Saints, the primitive
receptacle for all strength and truth, confided to it from all time.

By it the agents of L.V.X. were formed in every age, passing from the interior
to the exterior, and communicating spiritand life to the dead letter, as already
said.

This illuminated community is the true school of L.V.X.; it has its Chair, its
Doctors; it possesses a rule for students; it has forms and objects for study.

It has also its degrees for successive development to greater altitudes.

This school of wisdom has been for ever most secretly hidden from the world,
because it is invisible and submissive solely to illuminated government.

It has never been exposed to the accidents of time and to the weakness of man,
because only the most capable were chosen for it, and those who selected made no
error.

Through this school were developed the germs of all the sublime sciences, which
were first received by external schools, then clothed in other forms, and hence
degenerated.

According to time and circumstances, the society of sages communicated unto the
exterior societies their symbolic hieroglyphs, in order to attract man to the
great truths of their Sanctuary.

But all exterior societies subsist only by virtue of this interior one. As soon
as external societies wish to transform a temple of wisdom into a political
edifice, the interior society retires and leaves only the letter without the
spirit. It is thus that secret external societies of wisdom were nothing but
hieroglyphic screens, the truth remaining inviolable in the Sanctuary so that
she might never be profaned.

In this interior society man finds wisdom and with her All--- not the wisdom of
this world, which is but scientific knowledge, which revolves round the outside
but never touches the centre (in which is contained all strength), but true
wisdom, understanding and knowledge, reflections of the supreme illumination.

All disputes, all controversies, all the things belonging to the false cares of
this world, fruitless discussions, useless germs of opinions which spread the
seeds of disunion, all error, schisms, and systems are banished. Neither calumny
nor scandal is known. Every man is honoured. Love alone reigns.

We must not, however, imagine that this society resembles any secret society,
meeting at certain times, choosing leaders and members, united by special
objects. All societies, be what they may, can but come after this interior
illuminated circle. This society knows none of the formalities which belong to
the outer rings, the work of man. In this kingdom of power all outward forms
cease.

L.V.X. is the Power always present. The greatest man of his times, the chief
himself, does not always know all the members, but the moment when it is
necessary that he should accomplish any object he finds them in the world with
certainty ready to his hand.

This community has no outside barriers. He who may be chosen is as the first; he
presents himself among the others without presumption, and he is received by the
others without jealousy.

If it be necessary that real members should meet together, they find and
recognize each other with perfect certainty.

No disguise can be used, neither hypocrisy nor dissimulation could hide the
characteristic qualities which distinguish the members of this society. All
illusion is gone, and things appear in their true form.

No one member can choose another; unanimous choice is required. Though not all
men are called, many of called are chosen, and that as soon as they become fit
for entrance.

Any man can look for the entrance, and any man who is within can teach another
to seek for it; but only he who is fit can arrive within.

Unprepared men occasion disorder in a community, and disorder is not compatible
with the Sanctuary. Thus it is impossible to profane the Sanctuary, since
admission is not formal but real.

Worldly intelligence seeks this Sanctuary in vain; fruitless also will be the
efforts of malice to penetrate these great mysteries; all is indecipherable to
him who is not ripe; he can see nothing, read nothing in the interior.

Any man can look for the entrance, and any man who is within can teach another
to seek for it; but only he who is fit can arrive within.

Unprepared men occasion disorder in a community, and disorder is not compatible
with the Sanctuary. Thus it is impossible to profane the Sanctuary, since
admission is not formal but real.

He who is fit is joined to the chain, perhaps often where he though least
likely, and at a point of which he knew nothing himself.

To become fit should be the sole effort of him who seeks wisdom.

But there are methods by which fitness is attained, for in this holy communion
is the primitive storehouse of the most ancient and original science of the
human race, with the primitive mysteries also of all science. It is the unique
and really illuminated community which is absolutely in possession of the key to
all mystery, which knows the centre and source of all nature. It is a society
which unites superior strength to its own, and counts its members from more than
one world. It is the society whose members form the republic of Genius, the
Regent Mother of the whole World.

[The Revisers wish to acknowledge gratefully the translation of Madame de
Steiger, which they have freely quoted.]

THE LEGACY OF JANE WOLFE

The following article appeared in In the Continuum, Vol. V, No. 10 (Autumnal
Equinox, 1996 E.V.). It is provided here in response to questions that we
occassionally receive from inquirers.

For nigh unto a quarter of a century, In the Continuum has served as the
expressive organ not only of the College of Thelema, but also of the Jane Wolfe
lineage of A∴A∴. The College of Thelema was itself "Founded in Service to the
A∴A∴" — as has been stated in every issue of this periodical, from its
inauguration in 1973 through the present.

But, despite the exposition of Jane's life lovingly told by Soror Meral over
some 30 issues of I.T.C., one still occasionally encounters misstatements about
Jane, her work, and the A∴A∴ legacy she left behind.

Most of these misstatements seem to arise out of ignorance of the facts. Much of
this ignorance is due to the persistent modesty of Soror Meral who, despite
being quite willing to tell Jane's story, has been highly reticent to tell much
of her own tale. She has, however, agreed not to interfere with some of the
facts being told by another, and has agreed to publish the account in this final
issue of In the Continuum, provided all of the facts are true.

The purpose of this present article is to give a brief accounting of the true
facts.

Jane Wolfe was admitted as an A∴A∴ Probationer on June 11, 1921, during her
residence at the Abbey of Thelema in Cefalu. Her admitting Superior was Aleister
Crowley. As is customary in the A∴A∴, two copies of the Probationer oath were
prepared, one to be retained by the Probationer, and one to be retained by the
Order. The original of the copy Crowley retained is presently in a major
university library collection. The original of Jane's own signed and sealed
copy, long held and preserved by Soror Meral, is presently in my own possession.

At her admittance, she took the aspiration name Estai. Years later, she
rearticulated her aspiration in the words, "I will become the creative Force of
the Universe," which became expressed in the new motto, Fiat Yod.

On June 3, 1940, Soror Estai admitted Phyllis Seckler as a Probationer. The
original Probationer oath, signed by both of them, is presently in my
possession. Phyllis took the aspiration name Tenax Propositi. As is known to
most of the Thelemic world, she later took the name Meral.

It is occasionally stated — incorrectly — that Soror Estai never moved beyond
the Probationer Grade. It is true that Jane long felt this to be true. Then, in
April, 1940, she wrote to Crowley acknowledging that she was only a Probationer,
and inquiring whether there was a way that she might nonetheless admit Phyllis
to the Order. Crowley wrote back to Jane soon thereafter, indicating that she
had, in fact, been a Neophyte for years, and should go ahead. Soror Meral was,
therefore, admitted to the A∴A∴ not only by a qualified Neophyte, but with the
explicit authorization of Crowley himself.

There are other, less direct indications of Jane's advancement to Neophyte. For
example, she regularly received from Crowley the Word of the Equinox, which is
not disseminated below the 1=10 Grade. Indeed, for a time she was the only
initiate on the West Coast who received the Word.

Beyond this point, Jane's own personal Grade progress in A∴A∴ is vague. She
personally felt that she did not get past the 2=9 Grade of Zelator; and her
continuing work, much of which has been discussed in this present publication,
is very characteristic of the Task of the Zelator. On the other hand, she had
accomplished most of the chief tasks of the Zelator Grade in 1921 during her
stay in Cefalu. Based on a study of her subsequent record, she would appear to
have completed the Zelator work and to have solidly begun that of the 3=8 Grade.
That, however, is somewhat speculative. All that really matters to the present
discussion is that, in June of 1940, she was at least a Neophyte, 1=10.

At this point, another person becomes relevant to our story. He is Karl Germer,
Frater Saturnus. Germer's place in the history of O.T.O., of A∴A∴, and of
Thelema in general is established in the public record. He attained the 5=6
(Adeptus Minor) Grade in 1927, and was recognized by Crowley as a Magister
Templi, 8=3, by 1938.

Germer was appointed to be Crowley's direct administrative successor in several
areas. It is well documented that Crowley appointed Germer to be his "caliph"
(literally, "successor") as head of O.T.O., and also to succeed Crowley as head
of the lesser known Order of Thelemites (not to be confused with the
still-lesser known Order of Thelema). There is no record that he, or anyone
else, was appointed as head of the A∴A∴. However, he was a Master of the Temple,
8=3.

Frater Saturnus is significant in the present thesis because of the role he
played in witnessing and confirming the advancement of Soror Meral in the A∴A∴
Grades.

On the morning of July 1, 1952, Phyllis Seckler attained to the Knowledge and
Conversation of the Holy Guardian Angel, that attainment, or consequence, which
marks the Adeptus Minor Grade, 5=6, of the A∴A∴, the full initiate of the
Sephirah Tiphereth. (Technically it marks the senior 5=6, or "Adeptus Minor
Within.") She shared her results with Karl Germer. Many letters survive of their
subsequent correspondence of the subject.

One of the earliest of these is Karl's letter to Phyllis dated July 7, 1952
(following her letter to him of July 1), in which he answered one of her queries
thus: "Dear child: your questions go to the bottom of one of the deepest
problems that have puzzled and tortured all initiated men and women from time
immemorial... I suppose it is the conflict with being human with a body of
flesh, and the fact that YOU HAVE RISEN TO OR ABOVE TIPHERETH [emphasis added]
where the voice of the Secret Guide is gradually taking over and begins to speak
to your soul." He followed this with wise and loving counsel on how to adjust to
her newly awakened state.

Even before this time, Karl felt Phyllis had reached the Tiphereth level. In a
letter to Jane Wolfe, dated June 24, 1952 — exactly one week before Phyllis'
full experience of the K&C of the HGA — he wrote: "I find Phyllis's statement
[about a certain matter] a definite message, to be heeded, as I have been doing,
or trying to, all along. You know that I have a high regard for P.'s attainment.
I'm sure she has gone through 5=6 some time ago. I'm sure she is under
guidance."

Although willing to talk of this Angelic experience to someone of Karl's
stature, and occasionally to discuss some aspects of it with intimates, Phyllis
remained quiet about this for many decades. She continued with the first stage
of her life's work, teaching school and raising her children. Nearly two decades
passed before she agreed to accept an A∴A∴ Probationer. In the early 1970's she
founded the College of Thelema as a teaching vehicle, to prepare individuals, so
far as they are able, to undertake the deeper work of the A∴A∴.

Even in 1979, when I first visited her home in Dublin, California and was myself
admitted to Probation, she was firm in focusing on the reality of the Work and
not its labels. When I asked her (enthusiastic young upstart that I was and,
some would say, still am) what Grade she held, I had my first direct experience
of her natal Mercury-Mars conjunction: "All you need to know, young man," she
rapier-quick retorted, "is that I'm a Neophyte!" And, truth be told, that is all
I needed to know at the time!

Methinks that Soror Meral has answered others over the years with comparable
humility. Her reasons are clear — they are a hallmark of a true Adept — but they
have not always left an accurate record of the facts.

What matters most is that she was admitted to the A∴A∴ in 1940, by one who was
qualified to do so; that by the magnitude of her devotion and the depth of her
heart, she attained to the Knowledge and Conversation of the Holy Guardian Angel
in 1952, and was acknowledged in this by one who was qualified to do so (being
admitted, thereby, to the Order R∴C∴); and that she, in turn, has admitted
numerous others to the system by which she first found her own way to the Light.
I am lucky enough to be one of those, and luckier still to know many of the
others, as friends and companions.

Some have fallen away. Some have persevered. And, of those, some have attained.
The legacy continues, passed from generation to generation in an uninterrupted
chain.

Jane Wolfe's final legacy was, foremost, to be one link in that unbroken chain;
and none of us can ever hope for a more noble calling. Even the completion of
the Great Work for ourselves is of small consequence compared to the Greater
Work of completing it for all humanity — indeed, for all life — through passing
along, to each successive generation, that which we have received.

To speak more fully of Jane and the inheritance she left behind, I must add that
she was the only Scarlet Woman in the whole of Crowley's life (except for Rose,
who shared in the birth of The Book of the Law) who bore viable progeny to the
Beast, and that through a single daughter whom we have come to know and love as
Soror Meral — and whom we thank, in this final issue of In the Continuum, for 24
years (and counting!) of unremitting giving through this periodical and through
her teaching.

*
Jim Eshelman
Chancellor, College of Thelema
Prolocutor General, Temple of Thelema

ONE STAR IN SIGHT

sub figura CDLXXXIX
A∴A∴ Publication in Class B

Thy feet in mire, thine head in murk,
O man, how piteous thy plight,
The doubts that daunt, the ills that irk,
Thou hast nor wit nor will to fight —
How hope in heart, or worth in work?
No star in sight!

Thy Gods proved puppets of the priest.
"Truth? All's relation!" science sighed.
In bondage with thy brother beast,
Love tortured thee, as Love's hope died
And Love's faith rotted. Life no least
Dim star descried.

Thy cringing carrion cowered and crawled
To find itself a chance-cast clod
Whose Pain was purposeless; appalled
That aimless accident thus trod
Its agony, that void skies sprawled
On the vain sod!

All souls eternally exist,
Each individual, ultimate
Perfect — each makes itself a mist
Of mind and flesh to celebrate
With some twin mask their tender tryst
Insatiate.

Some drunkards, doting on the dream,
Despair that it should die, mistake
Themselves for their own shadow-scheme.
One star can summon them to wake
To self; star-souls serene that gleam
On life's calm lake.

That shall end never that began.
All things endure because they are.
Do what thou wilt, for every man
And every woman is a star.
Pan is not dead; he liveth, Pan!
Break down the bar!

To man I come, the number of
A man my number, Lion of Light;
I am The Beast whose Law is Love.
Love under will, his royal right —
Behold within, and not above,
One star in sight!

A GLIMPSE OF THE STRUCTURE AND SYSTEM OF THE GREAT WHITE BROTHERHOOD A∴A∴*

Do what thou wilt shall be the whole of the Law.

The Order of the Star called S.S. is, in respect of its existence upon the
Earth, an organised body of men and women distinguished among their fellows by
the qualities here enumerated. They exist in their own Truth, which is both
universal and unique. They move in accordance with their own Wills, which are
each unique, yet coherent with the universal will.

They perceive (that is, understand, know, and feel) in love, which is both
unique and universal.

Footnote: * The Name of the Order and those of its three sectionisions are not
disclosed to the profane. Certain swindlers have recently stolen the initials
A∴A∴ in order to profit by its reputation.

The order consists of eleven grades or degrees, and is numbered as follows:
these compose three groups, the Orders of the S.S., of the R.C., and of the
G.D., respectively.

The Order of the S.S.GradesIpsissimus 10° = 1 Magus 9° = 2Magister Templi 8° = 3

The Order of the R.C.
(Babe of the Abyss - the link)GradesAdeptus Exemptus 7° = 4Adeptus Major 6° =
5Adeptus Minor 5° = 6

The Order of the G.D.
(Dominus Liminis - the link)GradesPhilosophus4° = 7Practicus3° = 8Zelator2° =
9Neophyte1° = 10Probationer0° = 0

(These figures have special meanings to the initiated and are commonly employed
to designate the grades.)

The general characteristics and attributions of these Grades are indicated by
their correspondences on the Tree of Life, as may be studied in detail in the
Book 777.

Student. His business is to acquire a general intellectual knowledge of all
systems of attainment, as declared in the prescribed books.

Probationer. His principal business is to begin such practices as he may prefer,
and to write a careful record of the same for one year.

Neophyte. Has to acquire perfect control of the Astral Plane.

Zelator. His main work is to achieve complete success in Asana and Pranayama. He
also begins to study the formula of the Rosy Cross.

Practicus. Is expected to complete his intellectual training, and in particular
to study the Qabalah.

Philosophus. Is expected to complete his moral training. He is tested in
Devotion to the Order.

Dominus Liminis. Is expected to show mastery of Pratyahara and Dharana.

Adeptus (without). Is expected to perform the Great Work and to attain the
Knowledge and Conversation of the Holy Guardian Angel.

Adeptus (within). Is admitted to the practice of the formula of the Rosy Cross
on entering the College of the Holy Ghost.

Adeptus (Major). Obtains a general mastery of practical Magick, though without
comprehension.

Adeptus (Exemptus). Completes in perfection all these matters. He then either
(a) becomes a Brother of the Left Hand Path or, (b) is stripped of all his
attainments and of himself as well, even of his Holy Guardian Angel, and becomes
a Babe of the Abyss, who, having transcended the Reason, does nothing but grow
in the womb of its mother. It then finds itself a …

Magister Templi. (Master of the Temple): whose functions are fully described in
Liber 418, as is this whole initiation from Adeptus Exemptus. See also Aha! His
principal business is to tend his "garden" of disciples, and to obtain a perfect
understanding of the Universe. He is a Master of Samadhi.

Magus. Attains to wisdom, declares his law (See Liber I vel Magi) and is a
Master of all Magick in its greatest and highest sense.

Ipsissimus. Is beyond all this and beyond all comprehension of those of lower
grades.

But of these last three Grades see some further account in The Temple of Solomon
the King, The Equinox I to X and elsewhere.

It should be stated that these Grades are not necessarily attained fully, and in
strict consecution, or manifested wholly on all planes. The subject is very
difficult, and entirely beyond the limits of this small treatise.

We append a more detailed account.

III

The Order of the S.S. is composed of those who have crossed the Abyss; the
implications of this expression may be studied in Liber 418, the 14th, 13th,
12th, 11th, 10th and 9th Æthyrs in particular.

All members of the Order are in full possession of the Formulae of Attainment,
both mystical or inwardly-directed and Magical or outwardly-directed. They have
full experience of attainment in both these paths.

They are all, however, bound by the original and fundamental Oath of the Order,
to devote their energy to assisting the Progress of their Inferiors in the
Order. Those who accept the rewards of their emancipation for themselves are no
longer within the Order.

Members of the Order are each entitled to found Orders dependent on themselves
on the lines of the R.C. and G.D. orders, to cover types of emancipation and
illumination not contemplated by the original (or main) system. All such orders
must, however, be constituted in harmony with the A∴A∴. as regards the essential
principles.

All members of the Order are in possession of the Word of the existing Aeon, and
govern themselves thereby.

They are entitled to communicate directly with any and every member of the
Order, as they may deem fitting.

Every active Member of the Order has destroyed all that He is and all that He
has on crossing the Abyss; but a star is cast forth in the Heavens to enlighten
the Earth, so that he may possess a vehicle wherein he may communicate with
mankind. The quality and position of this star, and its functions, are
determined by the nature of the incarnations transcended by him.

The Grade of Ipsissimus is not to be described fully; but its opening is
indicated in Liber I vel Magi.

There is also an account in a certain secret document to be published when
propriety permits. Here it is only said this: The Ipsissimus is wholly free from
all limitations soever, existing in the nature of all things without
discriminations of quantity or quality between them. He has identified Being and
not-Being and Becoming, action and non-action and tendency to action, with all
other such triplicities, not distinguishing between them in respect of any
conditions, or between any one thing and any other thing as to whether it is
with or without conditions.

He is sworn to accept this Grade in the presence of a witness, and to express
its nature in word and deed, but to withdraw Himself at once within the veils of
his natural manifestation as a man, and to keep silence during his human life as
to the fact of his attainment, even to the other members of the Order.

The Ipsissimus is pre-eminently the Master of all modes of existence; that is,
his being is entirely free from internal or external necessity. His work is to
destroy all tendencies to construct or to cancel such necessities. He is the
Master of the Law of Unsubstantiality (Anatta).

The Ipsissimus has no relation as such with any Being: He has no will in any
direction, and no Consciousness of any kind involving duality, for in Him all is
accomplished; as it is written "beyond the Word and the Fool, yea, beyond the
Word and the Fool."

The Grade of Magus is described in Liber I vel Magi, and there are accounts of
its character in Liber 418 in the Higher Aethyrs.

There is also a full and precise description of the attainment of this Grade in
the Magical Record of the Beast 666.

The essential characteristic of the Grade is that its possessor utters a
Creative Magical Word, which transforms the planet on which he lives by the
installation of new officers to preside over its initiation. This can take place
only at an "Equinox of the Gods" at the end of an "Aeon"; that is, when the
secret formula which expresses the Law of its action becomes outworn and useless
to its further development.

(Thus "Suckling" is the formula of an infant: when teeth appear it marks a new
"Aeon," whose "Word" is "Eating.")

A Magus can therefore only appear as such to the world at intervals of some
centuries; accounts of historical Magi, and their Words, are given in Liber
Aleph.

This does not mean that only one man can attain this Grade in any one Aeon, so
far as the Order is concerned. A man can make personal progress equivalent to
that of a "Word of an Aeon"; but he will identify himself with the current word,
and exert his will to establish it, lest he conflict with the work of the Magus
who uttered the Word of the Aeon in which He is living.

The Magus is pre-eminently the Master of Magick, that is, his will is entirely
free from internal sectionersion or external opposition; His work is to create a
new Universe in accordance with His Will. He is the Master of the Law of Change
(Anicca).

To attain the Grade of Ipsissimus he must accomplish three tasks, destroying the
Three Guardians mentioned in Liber 418, the 3rd Aethyr; Madness, and Falsehood,
and Glamour, that is, Duality in Act, Word and Thought.

The Grade of Master of the Temple is described in Liber 418 as above indicated.
There are full accounts in the Magical Diaries of the Beast 666, who was cast
forth into the Heaven of Jupiter, and of Omnia in Uno, Unus in Omnibus, who was
cast forth into the sphere of the Elements.

The essential Attainment is the perfect annihilation of that personality which
limits and oppresses his true self.

The Magister Templi is pre-eminently the Master of Mysticism, that is, His
Understanding is entirely free from internal contradiction or external
obscurity; His word is to comprehend the existing Universe in accordance with
His own Mind. He is the Master of the Law of Sorrow (Dukkha).

To attain the grade of Magus he must accomplish Three Tasks; the renunciation of
His enjoyment of the Infinite so that he may formulate Himself as the Finite;
the acquisition of the practical secrets alike of initiating and governing His
proposed new Universe and the identification of himself with the impersonal idea
of Love. Any neophyte of the Order (or, as some say, any person soever)
possesses the right to claim the Grade of Master of the Temple by taking the
Oath of the Grade. It is hardly necessary to observe that to do so is the most
sublime and awful responsibility which it is possible to assume, and an unworthy
person who does so incurs the most terrific penalties by his presumption.

VII

The Order of the R.C. The Grade of the Babe of the Abyss is not a Grade in the
proper sense, being rather a passage between the two Orders. Its characteristics
are wholly negative, as it is attained by the resolve of the Adeptus Exemptus to
surrender all that he has and is for ever. It is an annihilation of all the
bonds that compose the self or constitute the Cosmos, a resolution of all
complexities into their elements, and these thereby cease to manifest, since
things are only knowable in respect of their relation to, and reaction on, other
things.

VIII

The Grade of Adeptus Exemptus confers authority to govern the two lower Orders
of R.C. and G.D.

The Adept must prepare and publish a thesis setting forth His knowledge of the
Universe, and his proposals for its welfare and progress. He will thus be known
as the leader of a school of thought.

(Eliphas Levi's Clef des Grands Mysteres, the works of Swedenborg, von
Eckartshausen, Robert Fludd, Paracelsus, Newton, Bolyai, Hinton, Berkeley,
Loyola, etc., etc., are examples of such essays.)

He will have attained all but the supreme summits of meditation, and should be
already prepared to perceive that the only possible course for him is to devote
himself utterly to helping his fellow creatures.

To attain the Grade of Magister Templi, he must perform two tasks; the
emancipation from thought by putting each idea against its opposite, and
refusing to prefer either; and the consecration of himself as a pure vehicle for
the influence of the order to which he aspires.

He must then decide upon the critical adventure of our Order; the absolute
abandonment of himself and his attainments. He cannot remain indefinitely an
Exempt Adept; he is pushed onward by the irresistible momentum that he has
generated.

Should he fail, by will or weakness, to make his self-annihilation absolute, he
is none the less thrust forth into the Abyss; but instead of being received and
reconstructed in the Third Order, as a Babe in the womb of our Lady BABALON,
under the Night of Pan, to grow up to be Himself wholly and truly as He was not
previously, he remains in the Abyss, secreting his elements round his Ego as if
isolated from the Universe, and becomes what is called a "Black Brother." Such a
being is gradually disintegrated from lack of nourishment and the slow but
certain action of the attraction of the rest of the Universe, despite his now
desperate efforts to insulate and protect himself, and to aggrandise himself by
predatory practices. He may indeed prosper for a while, but in the end he must
perish, especially when with a new Æon a new word is proclaimed which he cannot
and will not hear, so that he is handicapped by trying to use an obsolete method
of Magick, like a man with a boomerang in a battle where everyone else has a
rifle.

The Grade of Adeptus Major confers Magical Powers (strictly so-called) of the
second rank.

His work is to use these to support the authority of the Exempt Adept his
superior. (This is not to be understood as an obligation of personal
subservience or even loyalty; but as a necessary part of his duty to assist his
inferiors. For the authority of the Teaching and Governing Adept is the basis of
all orderly work.)

To attain the Grade of Adeptus Exemptus, he must accomplish Three Tasks; the
acquisition of absolute Self-Reliance, working in complete isolation, yet
transmitting the word of his superior clearly, forcibly and subtly; and the
comprehension and use of the Revolution of the wheel of force, under its three
successive forms of Radiation, Conduction and Convection (Mercury, Sulphur,
Salt; or Sattvas, Rajas, Tamas), with their corresponding natures on other
planes. Thirdly, he must exert his whole power and authority to govern the
Members of lower Grades with balanced vigour and initiative in such a way as to
allow no dispute or complaint; he must employ to this end the formula called
"The Beast conjoined with the Woman" which establishes a new incarnation of
deity; as in the legends of Leda, Semele, Miriam, Pasiphae, and others. He must
set up this ideal for the orders which he rules, so that they may possess a not
too abstract rallying-point suited to their undeveloped states.

The Grade of Adeptus Minor is the main theme of the instructions of the A∴A∴. It
is characterised by the Attainment of the Knowledge and Conversation of the Holy
Guardian Angel. (See the Equinox, The Temple of Solomon the King; The Vision and
the Voice 8th Aethyr; also Liber Samekh, etc. etc.) This is the essential work
of every man; none other ranks with it either for personal progress or for power
to help one's fellows. This unachieved, man is no more than the unhappiest and
blindest of animals. He is conscious of his own incomprehensible calamity, and
clumsily incapable of repairing it. Achieved, he is no less than the co-heir of
gods, a Lord of Light. He is conscious of his own consecrated course, and
confidently ready to run it. The Adeptus Minor needs little help or guidance
even from his superiors in our Order.

His work is to manifest the Beauty of the Order to the world, in the way that
his superiors enjoin and his genius dictates.

To attain the Grade Adeptus Major, he must accomplish two tasks; the
equilibration of himself, especially as to his passions, so that he has no
preference for any one course of conduct over another, and the fulfilment of
every action by its complement, so that whatever he does leaves him without
temptation to wander from the way of his True Will.

Secondly, he must keep silence, while he nails his body to the tree of his
creative will, in the shape of that Will, leaving his head and arms to form the
symbol of Light, as if to make oath that his every thought, word and deed should
express the Light derived from the God with which he has identified his life,
his love and his liberty - symbolised by his heart, his phallus, and his legs.
It is impossible to lay down precise rules by which a man may attain to the
knowledge and conversation of His Holy Guardian Angel; for that is the
particular secret of each one of us; a secret not to be told or even sectionined
by any other, whatever his grade. It is the Holy of Holies, whereof each man is
his own High Priest, and none knoweth the Name of his brother's God, or the Rite
that invokes Him.

The Masters of the A∴A∴ have therefore made no attempt to institute any regular
ritual for this central Work of their Order, save the generalised instructions
in Liber 418 (the 8th Aethyr) and the detailed Canon and Rubric of the Mass
actually used with success by FRATER PERDURABO in His attainment. This has been
written down by Himself in Liber Samekh. But they have published such accounts
as those in The Temple of Solomon the King and in John St. John. They have taken
the only proper course; to train aspirants to this attainment in the theory and
practice of the whole of Magick and Mysticism, so that each man may be expert in
the handling of all known weapons, and free to choose and to use those which his
own experience and instinct dictate as proper when he essays the Great
Experiment.

He is furthermore trained to the one habit essential to Membership of the A∴A∴;
he must regard all his attainments as primarily the property of those less
advanced aspirants who are confided to his charge.

ATTAINMENT & SUCCESS(ION)

No attainment soever is officially recognised by the A∴A∴ unless the immediate
inferior of the person in question has been fitted by him to take his place.

The rule is not rigidly applied in all cases, as it would lead to congestion,
especially in the lower grades where the need is greatest, and the conditions
most confused; but it is never relaxed in the Order of the R.C. or of the S.S.:
save only in One Case.

There is also a rule that the Members of the A∴A∴ shall not know each other
officially, save only each Member his superior who introduced him and his
inferior whom he has himself introduced.

This rule has been relaxed, and a "Grand Neophyte" appointed to superintend all
Members of the Order of the G.D. The real object of the rule was to prevent
Members of the same Grade working together and so blurring each others
individuality; also to prevent work developing into social intercourse.

The Grades of the Order of the G.D. are fully described in Liber 185*, and there
is no need to amplify what is there stated. It must however, be carefully
remarked that in each of these preliminary Grades there are appointed certain
tasks appropriate, and that the ample accomplishment of each and every one of
these is insisted upon with the most rigorous rigidity.

Members of the A∴A∴ of whatever grade are not bound or expected or even
encouraged to work on any stated lines, or with any special object, save as has
been above set forth. There is however an absolute prohibition to accept money
or other material reward, directly or indirectly, in respect of any service
connected with the Order, for personal profit or advantage. The penalty is
immediate expulsion, with no possibility of reinstatement on any terms soever.

But all members must of necessity work in accordance with the facts of Nature,
just as an architect must allow for the Law of Gravitation, or a sailor reckon
with currents.

So must all Members of the A∴A∴ work by the Magical Formula of the Aeon.

They must accept the Book of the Law as the Word and the Letter of Truth, and
the sole Rule of Life.** They must acknowledge the Authority of the Beast 666
and of the Scarlet Woman as in the book it is defined, and accept Their Will† as
concentrating the Will of our Whole Order. They must accept the Crowned and
Conquering Child as the Lord of the Aeon, and exert themselves to establish His
reign upon Earth. They must acknowledge that "The word of the Law is Thelema"
and that "Love is the law, love under will."

Each member must make it his main work to discover for himself his own true
will, and to do it, and do nothing else.‡

He must accept those orders in the Book of the Law that apply to himself as
being necessarily in accordance with his own true will, and execute the same to
the letter with all the energy, courage, and ability that he can command. This
applies especially to the work of extending the Law in the world, wherein his
proof is his own success, the witness of his Life to the Law, that hath given
him light in his ways, and liberty to pursue them. Thus doing, he payeth his
debt to the Law that hath freed him by working its will to free all men; and he
proveth himself a true man in our Order by willing to bring his fellows into
freedom.

By thus ordering his disposition, he will fit himself in the best possible
manner for the task of understanding and mastering the sectioners technical
methods prescribed by the A∴A∴ for Mystical and Magical attainment.

He will thus prepare himself properly for the crisis of his career in the Order,
the attainment of the Knowledge and Conversation of his Holy Guardian Angel.

His Angel shall lead him anon to the summit of the Order of the R.C. and make
him ready to face the unspeakable terror of the Abyss which lies between Manhood
and Godhead; teach him to Know that agony, to Dare that Destiny, to Will that
catastrophe, and to keep Silence for ever as he accomplishes the act of
annihilation.

From the Abyss comes No Man forth, but a Star startles the Earth, and our Order
rejoices above that Abyss that the Beast hath begotten one more Babe in the Womb
of Our Lady, His Concubine, the Scarlet Woman, BABALON.

There is no need to instruct a Babe thus born, for in the Abyss it was purified
of every poison of personality; its ascent to the highest is assured, in its
season, and it hath no need of seasons for it is conscious that all conditions
are no more than forms of its fancy.

Footnotes:
** This book is published in the "Equinox Vol. III No. 2."
** This is not in contradiction with the absolute right of every person to do
his own true Will. But any True Will is of necessity in harmony with the facts
of Existence; and to refuse to accept the Book of the Law is to create a
conflict within nature, as if a physicist insisted on using an incorrect formula
of mechanics as the basis of an experiment.
† "Their Will" - not, of course, their wishes as individual human beings, but
their will as officers of the New Aeon.
‡ It is not considered "essential to right conduct" to be an active propagandist
of the Law, and so on; it may, or may not, be the True Will of any particular
person to do so. But since the fundamental purpose of the Order is to further
the Attainment of humanity, membership implies, by definition, the Will to help
mankind by the means best adapted thereto.

TO CONCLUDE

Such is a brief account, adapted as far as may be to the average aspirant to
Adeptship, or Attainment, or Initiation, or Mastership, or Union with God, or
Spiritual Development, or Mahatmaship, or Freedom, or Occult Knowledge, or
whatever he may call his inmost need of Truth, of our Order of A∴A∴.

It is designed principally to awake interest in the possibilities of human
progress, and to proclaim the principles of the A∴A∴.

The outline given of the several successive steps is exact; the two crises - the
Angel and the Abyss - are necessary features in every career. The other tasks
are not always accomplished in the order given here; one man, for example, may
acquire many of the qualities peculiar to the Adeptus Major, and yet lack some
of those proper to the Practicus.* But the system here given shows the correct
order of events, as they are arranged in Nature; and in no case is it safe for a
man to neglect to master any single detail, however dreary and distasteful it
may seem. It often does so, indeed; that only insists on the necessity of
dealing with it. The dislike and contempt for it bear witness to a weakness and
incompleteness in the nature which disowns it; that particular gap in one's
defences may admit the enemy at the very turning-point of some battle. Worse,
one were shamed forever if one's inferior should happen to ask for advice and
aid on that subject and one were to fail in service to him! His failure - one's
own failure also! No step, however well won for oneself, till he is ready for
his own advance!

Every Member of the A∴A∴ must be armed at all points, and expert with every
weapon. The examinations in every Grade are strict and severe; no loose or vague
answers are accepted. In intellectual questions, the candidate must display no
less mastery of his subject than if he were entered in the "final" for Doctor of
Science or Law at a first class University.

In examination of physical practices, there is a standardised test. In Asana,
for instance, the candidate must remain motionless for a given time, his success
being gauged by poising on his head a cup filled with water to the brim; if he
spill one drop, he is rejected.

He is tested in "the Spirit Vision" or "Astral Journeying" by giving him a
symbol unknown and unintelligible to him, and he must interpret its nature by
means of a vision as exactly as if he had read its name and description in the
book when it was chosen.

The power to make and "charge" talismans is tested as if they were scientific
instruments of precision, as they are.

In the Qabalah, the candidate must discover for himself, and prove to the
examiner beyond all doubt, the properties of a number never previously examined
by any student.

In invocation the sectionine force must be made as manifest and unmistakable as
the effects of chloroform; in evocation, the spirit called forth must be at
least as visible and tangible as the heaviest vapours; in sectionination, the
answer must be as precise as a scientific thesis, and as accurate as an audit;
in meditation, the results must read like a specialist's report of a classical
case.

By such methods, the A∴A∴ intends to make occult science as systematic and
scientific as chemistry; to rescue it from the ill repute which, thanks both to
the ignorant and dishonest quacks that have prostituted its name, and to the
fanatical and narrow-minded enthusiasts that have turned it into a fetish, has
made it an object of aversion to those very minds whose enthusiasm and integrity
make them most in need of its benefits, and most fit to obtain them.

It is the one really important science, for it transcends the conditions of
material existence and so is not liable to perish with the planet, and it must
be studied as a science, sceptically, with the utmost energy and patience.

The A∴A∴ possesses the secrets of success; it makes no secret of its knowledge,
and if its secrets are not everywhere known and practised, it is because the
abuses connected with the name of occult science disincline official
investigators to examine the evidence at their disposal.

This paper has been written not only with the object of attracting individual
seekers into the way of Truth, but of affirming the propriety of the methods of
the A∴A∴ as the basis for the next great step in the advance of human knowledge.

Love is the law, love under will.

O.M. 7=4 A∴A∴
Praemonstrator of the Order of the R… C…
Given from the Collegium ad Spiritum Sanctum, Cefalu, Sicily, in the Seventeenth
Year of the Aeon of Horus, the Sun being in 23° Virgo and the Moon in 14°
Pisces.

Footnote:
* The natural talents of individuals differ very widely. The late Sir Richard
Jebb, one of the greatest classical scholars of modern times, was so inferior to
the average mediocrity in mathematics, that despite repeated efforts he could
not pass the "little go" at Cambridge - which the dullest of minds can usually
do. He was so deeply esteemed for his classics that a special "Grace" was
placeted so as to admit him to matriculation. Similarly a brilliant Exorcist
might be an incompetent sectioniner. In such a case the A∴A∴ would refuse to
swerve from Its system; the Aspirant would be compelled to remain at the Barrier
until he succeeded in breaking it down, though a new incarnation were necessary
to permit him to do so. But no technical failure of any kind soever could
necessarily prevent him from accomplishing the Two Critical Tasks, since the
fact of his incarnation itself proves that he has taken the Oath which entitled
him to attain to the Knowledge and Conversation of his Holy Guardian Angel, and
the annihilation of this Ego. One might therefore be an Adeptus Minor or even a
Magister Templi, in essence, though refused official recognition by the A∴A∴ as
a Zelator owing to (say) a nervous defect which prevented him from acquiring a
Posture which was "steady and easy" as required by the Task of that grade.

LIBER XIII VEL GRADUUM MONTIS ABIEGNI

Syllabus of the Steps Upon the Path
A∴A∴ Publication in Class D

> 51. Let not the failure and the pain turn aside the worshippers. The
> foundations of the pyramid were hewn in the living rock ere sunset; did the
> king weep at dawn that the crown of the pyramid was yet unquarried in the
> distant land?
> 52. There was also an humming-bird that spake unto the horned cerastes, and
> prayed him for poison. And the great snake of Khem the Holy One, the royal
> Uræus serpent, answered him and said:
> 53. I sailed over the sky of Nu in the car called Millions-of-Years, and I saw
> not any creature upon Seb that was equal to me. The venom of my fang is the
> inheritance of my father, and of my father's father; and how shall I give it
> unto thee? Live thou and thy children as I and my fathers have lived, even
> unto an hundred millions of generations, and it may be that the mercy of the
> Mighty Ones may bestow upon thy children a drop of the poison of eld.
> 54. Then the humming-bird was afflicted in his spirit, and he flew unto the
> flowers, and it was as if naught had been spoken between them. Yet in a little
> while a serpent struck him that he died.
> 55. But an Ibis that meditated upon the bank of Nile the beautiful god
> listened and heard. And he laid aside his Ibis ways, and became as a serpent,
> saying Peradventure in an hundred millions of millions of generations of my
> children, they shall attain to a drop of the poison of the fang of the Exalted
> One.
> 56. And behold! ere the moon waxed thrice he became an Uræus serpent, and the
> poison of the fang was established in him and his seed even for ever and for
> ever.
>
>
> - Liber LXV, Cap. V

* I. The Probationer. His duties are laid down in Paper A, Class D. Being
without, they are vague and general. He receives Liber LXI and LXV.
* - [Certain Probationers are admitted after six months or more to Ritual
XXVIII.]
* - At the end of the Probation he passes Ritual DCLXXI, which constitutes him
a Neophyte.

* 2. The Neophyte. His duties are laid down in Paper B, Class D. He receives
Liber VII.
* - Examination in Liber O, caps. I-IV, Theoretical and Practical.
* - Examination in The Four Powers of the Sphinx. Practical.
* - Four tests are set.
* - Further, he builds up the magic Pentacle.
* - Finally he passes Ritual CXX, which constitutes him a Zelator.

* 3. The Zelator. His duties are laid down in Paper C, Class D. He receives
Liber CCXX, XXVII, and DCCCXIII.
* - Examination in Posture and Control of Breath (see Equinox No. 1).
Practical.
* - Further, he is given two meditation-practices corresponding to the two
rituals DCLXXI and CXX.
* - (Examination is only in the knowledge of, and some little practical
acquaintance with, these meditations. The complete results, if attained,
would confer a much higher grade.)
* - Further, he forges the magic Sword.
* - No ritual admits to the grade of Practicus, which is conferred by authority
when the task of the Zelator is accomplished.

* 4. The Practicus. His duties are laid down in
Paper D, Class D.
* - Instruction and Examination in the Qabalah and Liber DCCLXXVII.
* - Instruction in Philosophical Meditation (Gnana-Yoga).
* - Examination in some one mode of divination: e.g., Geomancy, Astrology, the
Tarot. Theoretical. He is given a meditation-practice on Expansion of
Consciousness.
* - He is given a meditation-practice in the destruction of thoughts.
* - Instruction and Examination in Control of Speech. Practical.
* - Further, he casts the magic Cup.
* - No ritual admits to the grade of Philosophus, which is conferred by
authority when the Task of the Practicus is accomplished.

* 5. The Philosophus. His duties are laid down in
Paper E, Class D.
* - He practices Devotion to the Order.
* - Instruction and Examination in Methods of Meditation by Devotion
(Bhakti-Yoga).
* - Instruction and Examination in Construction and Consecration of Talismans,
and in Evocation.
* - Theoretical and Practical.
* - Examination in Rising on the Planes
(Liber O, caps. V, VI). Practical.
* - He is given a meditation-practice on the Senses, and the Sheaths of the
Self, and the Practice called Mahasatipatthana.
* - (See "The Sword of Song", "Science and Buddhism".)
* - Instruction and Examination in Control of Action.
* - Further, he cuts the Magic Wand.
* - Finally, the Title of Dominus Liminis is conferred upon him.
* - He is given meditation-practices on the Control of Thought, and is
instructed in Raja-Yoga.
* - He receives Liber Mysteriorum and obtains a perfect understanding of the
Formulae of Initiation.
* - He meditates upon the diverse knowledge and power that he has acquired, and
harmonises it perfectly.
* - Further, he lights the Magic Lamp.
* - At last, Ritual VIII admits him to the grade of Adeptus Minor.

* 6. The Adeptus Minor. His duty is laid down in
Paper F, Class D.
* - It is to follow out the instruction given in the Vision of the Eighth
Aethyr for the attainment of the Knowledge and Conversation of the Holy
Guardian Angel.

NOTE This is in truth the sole task; the others are useful only as adjuvants to
and preparations for the One Work.

Moreover, once this task has been accomplished, there is no more need of human
help or instruction; for by this alone may the highest attainment be reached.

All these grades are indeed but convenient landmarks, not necessarily
significant. A person who had attained them all might be immeasurably the
inferior of one who had attained none of them; it is Spiritual Experience alone
that counts in Result; the rest is but Method.

Yet it is important to possess knowledge and power, provided that it be devoted
wholly to that One Work.

THE BOOK OF THE LAW

Liber AL vel Legis sub figura CCXX
as delivered by XCIII = 418 to DCLXVI
A∴A∴ Publication in Class A

CHAPTER I

1. Had! The manifestation of Nuit.
2. The unveiling of the company of heaven.
3. Every man and every woman is a star.
4. Every number is infinite; there is no difference.
5. Help me, o warrior lord of Thebes, in my unveiling before the Children of
men!
6. Be thou Hadit, my secret centre, my heart & my tongue!
7. Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat.
8. The Khabs is in the Khu, not the Khu in the Khabs.
9. Worship then the Khabs, and behold my light shed over you!
10. Let my servants be few & secret: they shall rule the many & the known.
11. These are fools that men adore; both their Gods & their men are fools.
12. Come forth, o children, under the stars, & take your fill of love!
13. I am above you and in you. My ecstasy is in yours. My joy is to see your
joy.
14. Above, the gemmed azure is
The naked splendour of Nuit;
She bends in ecstasy to kiss
The secret ardours of Hadit.
The winged globe, the starry blue,
Are mine, O Ankh-af-na-khonsu!
15. Now ye shall know that the chosen priest & apostle of infinite space is the
prince-priest the Beast; and in his woman called the Scarlet Woman is all
power given. They shall gather my children into their fold: they shall
bring the glory of the stars into the hearts of men.
16. For he is ever a sun, and she a moon. But to him is the winged secret
flame, and to her the stooping starlight.
17. But ye are not so chosen.
18. Burn upon their brows, o splendrous serpent!
19. O azure-lidded woman, bend upon them!

20. The key of the rituals is in the secret word which I have given unto him.
21. With the God & the Adorer I am nothing: they do not see me. They are as
upon the earth; I am Heaven, and there is no other God than me, and my lord
Hadit.
22. Now, therefore, I am known to ye by my name Nuit, and to him by a secret
name which I will give him when at last he knoweth me. Since I am Infinite
Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let
there be no difference made among you between any one thing & any other
thing; for thereby there cometh hurt.
23. But whoso availeth in this, let him be the chief of all!
24. I am Nuit, and my word is six and fifty.
25. Divide, add, multiply, and understand.
26. Then saith the prophet and slave of the beauteous one: Who am I, and what
shall be the sign? So she answered him, bending down, a lambent flame of
blue, all-touching, all penetrant, her lovely hands upon the black earth, &
her lithe body arched for love, and her soft feet not hurting the little
flowers: Thou knowest! And the sign shall be my ecstasy, the consciousness
of the continuity of existence, the omnipresence of my body.
27. Then the priest answered & said unto the Queen of Space, kissing her lovely
brows, and the dew of her light bathing his whole body in a sweet-smelling
perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus;
that men speak not of Thee as One but as None; and let them speak not of
thee at all, since thou art continuous!
28. None, breathed the light, faint & faery, of the stars, and two.
29. For I am divided for love's sake, for the chance of union.
30. This is the creation of the world, that the pain of division is as nothing,
and the joy of dissolution all.
31. For these fools of men and their woes care not thou at all! They feel
little; what is, is balanced by weak joys; but ye are my chosen ones.

32. Obey my prophet! follow out the ordeals of my knowledge! seek me only! Then
the joys of my love will redeem ye from all pain. This is so: I swear it by
the vault of my body; by my sacred heart and tongue; by all I can give, by
all I desire of ye all.
33. Then the priest fell into a deep trance or swoon, & said unto the Queen of
Heaven; Write unto us the ordeals; write unto us the rituals; write unto us
the law!
34. But she said: the ordeals I write not: the rituals shall be half known and
half concealed: the Law is for all.
35. This that thou writest is the threefold book of Law.
36. My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one
letter change this book; but lest there be folly, he shall comment
thereupon by the wisdom of Ra-Hoor-Khuit.
37. Also the mantras and spells; the obeah and the wanga; the work of the wand
and the work of the sword; these he shall learn and teach.
38. He must teach; but he may make severe the ordeals.
39. The word of the Law is Θελημα.
40. Who calls us Thelemites will do no wrong, if he look but close into the
word. For there are therein Three Grades, the Hermit, and the Lover, and
the man of Earth. Do what thou wilt shall be the whole of the Law.
41. The word of Sin is Restriction. O man! refuse not thy wife, if she will! O
lover, if thou wilt, depart! There is no bond that can unite the divided
but love: all else is a curse. Accursed! Accursed be it to the aeons! Hell.
42. Let it be that state of manyhood bound and loathing. So with thy all; thou
hast no right but to do thy will.
43. Do that, and no other shall say nay.

44. For pure will, unassuaged of purpose, delivered from the lust of result, is
every way perfect.
45. The Perfect and the Perfect are one Perfect and not two; nay, are none!
46. Nothing is a secret key of this law. Sixty-one the Jews call it; I call it
eight, eighty, four hundred & eighteen.
47. But they have the half: unite by thine art so that all disappear.
48. My prophet is a fool with his one, one, one; are not they the Ox, and none
by the Book?
49. Abrogate are all rituals, all ordeals, all words and signs. Ra-Hoor-Khuit
hath taken his seat in the East at the Equinox of the Gods; and let Asar be
with Isa, who also are one. But they are not of me. Let Asar be the
adorant, Isa the sufferer; Hoor in his secret name and splendour is the
Lord initiating.
50. There is a word to say about the Hierophantic task. Behold! there are three
ordeals in one, and it may be given in three ways. The gross must pass
through fire; let the fine be tried in intellect, and the lofty chosen ones
in the highest. Thus ye have star & star, system & system; let not one know
well the other!
51. There are four gates to one palace; the floor of that palace is of silver
and gold; lapis lazuli & jasper are there; and all rare scents; jasmine &
rose, and the emblems of death. Let him enter in turn or at once the four
gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho!
warrior, if thy servant sink? But there are means and means. Be goodly
therefore: dress ye all in fine apparel; eat rich foods and drink sweet
wines and wines that foam! Also, take your fill and will of love as ye
will, when, where and with whom ye will! But always unto me.

52. If this be not aright; if ye confound the space-marks, saying: They are
one; or saying, They are many; if the ritual be not ever unto me: then
expect the direful judgments of Ra Hoor Khuit!
53. This shall regenerate the world, the little world my sister, my heart & my
tongue, unto whom I send this kiss. Also, o scribe and prophet, though thou
be of the princes, it shall not assuage thee nor absolve thee. But ecstasy
be thine and joy of earth: ever To me! To me!
54. Change not as much as the style of a letter; for behold! thou, o prophet,
shalt not behold all these mysteries hidden therein.
55. The child of thy bowels, he shall behold them.
56. Expect him not from the East, nor from the West; for from no expected house
cometh that child. Aum! All words are sacred and all prophets true; save
only that they understand a little; solve the first half of the equation,
leave the second unattacked. But thou hast all in the clear light, and
some, though not all, in the dark.
57. Invoke me under my stars! Love is the law, love under will. Nor let the
fools mistake love; for there are love and love. There is the dove, and
there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing
the law of the fortress, and the great mystery of the House of God. All
these old letters of my Book are aright; but צ is not the Star. This also
is secret: my prophet shall reveal it to the wise.
58. I give unimaginable joys on earth: certainty, not faith, while in life,
upon death; peace unutterable, rest, ecstasy; nor do I demand aught in
sacrifice.

59. My incense is of resinous woods & gums; and there is no blood therein:
because of my hair the trees of Eternity.
60. My number is 11, as all their numbers who are of us. The Five Pointed Star,
with a Circle in the Middle, & the circle is Red. My colour is black to the
blind, but the blue & gold are seen of the seeing. Also I have a secret
glory for them that love me.
61. But to love me is better than all things: if under the night stars in the
desert thou presently burnest mine incense before me, invoking me with a
pure heart, and the Serpent flame therein, thou shalt come a little to lie
in my bosom. For one kiss wilt thou then be willing to give all; but whoso
gives one particle of dust shall lose all in that hour. Ye shall gather
goods and store of women and spices; ye shall wear rich jewels; ye shall
exceed the nations of the earth in splendour & pride; but always in the
love of me, and so shall ye come to my joy. I charge you earnestly to come
before me in a single robe, and covered with a rich headdress. I love you!
I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure
and purple, and drunkenness of the innermost sense, desire you. Put on the
wings, and arouse the coiled splendour within you: come unto me!
62. At all my meetings with you shall the priestess say — and her eyes shall
burn with desire as she stands bare and rejoicing in my secret temple — To
me! To me! calling forth the flame of the hearts of all in her love-chant.
63. Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me
jewels! Drink to me, for I love you! I love you!
64. I am the blue-lidded daughter of Sunset; I am the naked brilliance of the
voluptuous night-sky.
65. To me! To me!
66. The Manifestation of Nuit is at an end.

CHAPTER II

1. Nu! the hiding of Hadit.
2. Come! all ye, and learn the secret that hath not yet been revealed. I,
Hadit, am the complement of Nu, my bride. I am not extended, and Khabs is
the name of my House.
3. In the sphere I am everywhere the centre, as she, the circumference, is
nowhere found.
4. Yet she shall be known & I never.
5. Behold! the rituals of the old time are black. Let the evil ones be cast
away; let the good ones be purged by the prophet! Then shall this Knowledge
go aright.
6. I am the flame that burns in every heart of man, and in the core of every
star. I am Life, and the giver of Life, yet therefore is the knowledge of
me the knowledge of death.
7. I am the Magician and the Exorcist. I am the axle of the wheel, and the
cube in the circle. “Come unto me” is a foolish word: for it is I that go.
8. Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the
worshipper.
9. Remember all ye that existence is pure joy; that all the sorrows are but as
shadows; they pass & are done; but there is that which remains.
10. O prophet! thou hast ill will to learn this writing.
11. I see thee hate the hand & the pen; but I am stronger.
12. Because of me in Thee which thou knewest not.
13. for why? Because thou wast the knower, and me.
14. Now let there be a veiling of this shrine: now let the light devour men and
eat them up with blindness!
15. For I am perfect, being Not; and my number is nine by the fools; but with
the just I am eight, and one in eight: Which is vital, for I am none
indeed. The Empress and the King are not of me; for there is a further
secret.
16. I am The Empress & the Hierophant. Thus eleven, as my bride is eleven.
17. Hear me, ye people of sighing!
The sorrows of pain and regret
Are left to the dead and the dying,
The folk that not know me as yet.

18. These are dead, these fellows; they feel not. We are not for the poor and
sad: the lords of the earth are our kinsfolk.
19. Is a God to live in a dog? No! but the highest are of us. They shall
rejoice, our chosen: who sorroweth is not of us.
20. Beauty and strength, leaping laughter and delicious languor, force and
fire, are of us.
21. We have nothing with the outcast and the unfit: let them die in their
misery. For they feel not. Compassion is the vice of kings: stamp down the
wretched & the weak: this is the law of the strong: this is our law and the
joy of the world. Think not, o king, upon that lie: That Thou Must Die:
verily thou shalt not die, but live. Now let it be understood: If the body
of the King dissolve, he shall remain in pure ecstasy for ever. Nuit!
Hadit! Ra-Hoor-Khuit! The Sun, Strength & Sight, Light; these are for the
servants of the Star & the Snake.
22. I am the Snake that giveth Knowledge & Delight and bright glory, and stir
the hearts of men with drunkenness. To worship me take wine and strange
drugs whereof I will tell my prophet, & be drunk thereof! They shall not
harm ye at all. It is a lie, this folly against self. The exposure of
innocence is a lie. Be strong, o man! lust, enjoy all things of sense and
rapture: fear not that any God shall deny thee for this.
23. I am alone: there is no God where I am.
24. Behold! these be grave mysteries; for there are also of my friends who be
hermits. Now think not to find them in the forest or on the mountain; but
in beds of purple, caressed by magnificent beasts of women with large
limbs, and fire and light in their eyes, and masses of flaming hair about
them; there shall ye find them. Ye shall see them at rule, at victorious
armies, at all the joy; and there shall be in them a joy a million times
greater than this. Beware lest any force another, King against King! Love
one another with burning hearts; on the low men trample in the fierce lust
of your pride, in the day of your wrath.

25. Ye are against the people, O my chosen!
26. I am the secret Serpent coiled about to spring: in my coiling there is joy.
If I lift up my head, I and my Nuit are one. If I droop down mine head, and
shoot forth venom, then is rapture of the earth, and I and the earth are
one.
27. There is great danger in me; for who doth not understand these runes shall
make a great miss. He shall fall down into the pit called Because, and
there he shall perish with the dogs of Reason.
28. Now a curse upon Because and his kin!
29. May Because be accursed for ever!
30. If Will stops and cries Why, invoking Because, then Will stops & does
nought.
31. If Power asks why, then is Power weakness.
32. Also reason is a lie; for there is a factor infinite & unknown; & all their
words are skew-wise.
33. Enough of Because! Be he damned for a dog!
34. But ye, o my people, rise up & awake!
35. Let the rituals be rightly performed with joy & beauty!
36. There are rituals of the elements and feasts of the times.
37. A feast for the first night of the Prophet and his Bride!
38. A feast for the three days of the writing of the Book of the Law.
39. A feast for Tahuti and the child of the Prophet—secret, O Prophet!
40. A feast for the Supreme Ritual, and a feast for the Equinox of the Gods.
41. A feast for fire and a feast for water; a feast for life and a greater
feast for death!
42. A feast every day in your hearts in the joy of my rapture!
43. A feast every night unto Nu, and the pleasure of uttermost delight!
44. Aye! feast! rejoice! there is no dread hereafter. There is the dissolution,
and eternal ecstasy in the kisses of Nu.
45. There is death for the dogs.
46. Dost thou fail? Art thou sorry? Is fear in thine heart?
47. Where I am these are not.

48. Pity not the fallen! I never knew them. I am not for them. I console not: I
hate the consoled & the consoler.
49. I am unique & conqueror. I am not of the slaves that perish. Be they damned
& dead! Amen. (This is of the 4: there is a fifth who is invisible, &
therein am I as a babe in an egg.)
50. Blue am I and gold in the light of my bride: but the red gleam is in my
eyes; & my spangles are purple & green.
51. Purple beyond purple: it is the light higher than eyesight.
52. There is a veil: that veil is black. It is the veil of the modest woman; it
is the veil of sorrow, & the pall of death: this is none of me. Tear down
that lying spectre of the centuries: veil not your vices in virtuous words:
these vices are my service; ye do well, & I will reward you here and
hereafter.
53. Fear not, o prophet, when these words are said, thou shalt not be sorry.
Thou art emphatically my chosen; and blessed are the eyes that thou shalt
look upon with gladness. But I will hide thee in a mask of sorrow: they
that see thee shall fear thou art fallen: but I lift thee up.
54. Nor shall they who cry aloud their folly that thou meanest nought avail;
thou shall reveal it: thou availest: they are the slaves of because: They
are not of me. The stops as thou wilt; the letters? change them not in
style or value!
55. Thou shalt obtain the order & value of the English Alphabet; thou shalt
find new symbols to attribute them unto.
56. Begone! ye mockers; even though ye laugh in my honour ye shall laugh not
long: then when ye are sad know that I have forsaken you.
57. He that is righteous shall be righteous still; he that is filthy shall be
filthy still.

58. Yea! deem not of change: ye shall be as ye are, & not other. Therefore the
kings of the earth shall be Kings for ever: the slaves shall serve. There
is none that shall be cast down or lifted up: all is ever as it was. Yet
there are masked ones my servants: it may be that yonder beggar is a King.
A King may choose his garment as he will: there is no certain test: but a
beggar cannot hide his poverty.
59. Beware therefore! Love all, lest perchance is a King concealed! Say you so?
Fool! If he be a King, thou canst not hurt him.
60. Therefore strike hard & low, and to hell with them, master!
61. There is a light before thine eyes, o prophet, a light undesired, most
desirable.
62. I am uplifted in thine heart; and the kisses of the stars rain hard upon
thy body.
63. Thou art exhaust in the voluptuous fullness of the inspiration; the
expiration is sweeter than death, more rapid and laughterful than a caress
of Hell's own worm.
64. Oh! thou art overcome: we are upon thee; our delight is all over thee:
hail! hail: prophet of Nu! prophet of Had! prophet of Ra-Hoor-Khu! Now
rejoice! now come in our splendour & rapture! Come in our passionate peace,
& write sweet words for the Kings.
65. I am the Master: thou art the Holy Chosen One.
66. Write, & find ecstasy in writing! Work, & be our bed in working! Thrill
with the joy of life & death! Ah! thy death shall be lovely: whososeeth it
shall be glad. Thy death shall be the seal of the promise of our age long
love. Come! lift up thine heart & rejoice! We are one; we are none.
67. Hold! Hold! Bear up in thy rapture; fall not in swoon of the excellent
kisses!
68. Harder! Hold up thyself! Lift thine head! breathe not so deep — die!
69. Ah! Ah! What do I feel? Is the word exhausted?

70. There is help & hope in other spells. Wisdom says: be strong! Then canst
thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink
by the eight and ninety rules of art: if thou love, exceed by delicacy; and
if thou do aught joyous, let there be subtlety therein!
71. But exceed! exceed!
72. Strive ever to more! and if thou art truly mine — and doubt it not, an if
thou art ever joyous! — death is the crown of all.
73. Ah! Ah! Death! Death! thou shalt long for death. Death is forbidden, o man,
unto thee.
74. The length of thy longing shall be the strength of its glory. He that lives
long & desires death much is ever the King among the Kings.
75. Aye! listen to the numbers & the words:
76. 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. What meaneth
this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh
one to follow thee: he shall expound it. But remember, o chosen one, to be
me; to follow the love of Nu in the star-lit heaven; to look forth upon
men, to tell them this glad word.
77. O be thou proud and mighty among men!
78. Lift up thyself! for there is none like unto thee among men or among Gods!
Lift up thyself, o my prophet, thy stature shall surpass the stars. They
shall worship thy name, foursquare, mystic, wonderful, the number of the
man; and the name of thy house 418.
79. The end of the hiding of Hadit; and blessing & worship to the prophet of
the lovely Star!

CHAPTER III

1. Abrahadabra; the reward of Ra Hoor Khut.
2. There is division hither homeward; there is a word not known. Spelling is
defunct; all is not aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit!
3. Now let it be first understood that I am a god of War and of Vengeance. I
shall deal hardly with them.
4. Choose ye an island!
5. Fortify it!
6. Dung it about with enginery of war!
7. I will give you a war-engine.
8. With it ye shall smite the peoples; and none shall stand before you.
9. Lurk! Withdraw! Upon them! this is the Law of the Battle of Conquest: thus
shall my worship be about my secret house.
10. Get the stele of revealing itself; set it in thy secret temple — and that
temple is already aright disposed — & it shall be your Kiblah for ever. It
shall not fade, but miraculous colour shall come back to it day after day.
Close it in locked glass for a proof to the world.
11. This shall be your only proof. I forbid argument. Conquer! That is enough.
I will make easy to you the abstruction from the ill-ordered house in the
Victorious City. Thou shalt thyself convey it with worship, o prophet,
though thou likest it not. Thou shalt have danger & trouble. Ra-Hoor-Khu is
with thee. Worship me with fire & blood; worship me with swords & with
spears. Let the woman be girt with a sword before me: let blood flow to my
name. Trample down the Heathen; be upon them, o warrior, I will give you of
their flesh to eat!
12. Sacrifice cattle, little and big: after a child.
13. But not now.
14. Ye shall see that hour, o blessed Beast, and thou the Scarlet Concubine of
his desire!
15. Ye shall be sad thereof.
16. Deem not too eagerly to catch the promises; fear not to undergo the curses.
Ye, even ye, know not this meaning all.

17. Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money
fear not, nor laughter of the folk folly, nor any other power in heaven or
upon the earth or under the earth. Nu is your refuge as Hadit your light;
and I am the strength, force, vigour, of your arms.
18. Mercy let be off; damn them who pity! Kill and torture; spare not; be upon
them!
19. That stele they shall call the Abomination of Desolation; count well its
name, & it shall be to you as 718.
20. Why? Because of the fall of Because, that he is not there again.
21. Set up my image in the East: thou shalt buy thee an image which I will show
thee, especial, not unlike the one thou knowest. And it shall be suddenly
easy for thee to do this.
22. The other images group around me to support me: let all be worshipped, for
they shall cluster to exalt me. I am the visible object of worship; the
others are secret; for the Beast & his Bride are they: and for the winners
of the Ordeal x. What is this? Thou shalt know.
23. For perfume mix meal & honey & thick leavings of red wine: then oil of
Abramelin and olive oil, and afterward soften & smooth down with rich fresh
blood.
24. The best blood is of the moon, monthly: then the fresh blood of a child, or
dropping from the host of heaven: then of enemies; then of the priest or of
the worshippers: last of some beast, no matter what.
25. This burn: of this make cakes & eat unto me. This hath also another use;
let it be laid before me, and kept thick with perfumes of your orison: it
shall become full of beetles as it were and creeping things sacred unto me.
26. These slay, naming your enemies; & they shall fall before you.
27. Also these shall breed lust & power of lust in you at the eating thereof.
28. Also ye shall be strong in war.
29. Moreover, be they long kept, it is better; for they swell with my force.
All before me.

30. My altar is of open brass work: burn thereon in silver or gold!
31. There cometh a rich man from the West who shall pour his gold upon thee.
32. From gold forge steel!
33. Be ready to fly or to smite!
34. But your holy place shall be untouched throughout the centuries: though
with fire and sword it be burnt down & shattered, yet an invisible house
there standeth, and shall stand until the fall of the Great Equinox; when
Hrumachis shall arise and the double-wanded one assume my throne and place.
Another prophet shall arise, and bring fresh fever from the skies; another
woman shall awakethe lust & worship of the Snake; another soul of God and
beast shall mingle in the globed priest; another sacrifice shall stain the
tomb; another king shall reign; and blessing no longer be poured To the
Hawk-headed mystical Lord!
35. The half of the word of Heru-ra-ha, called Hoor-pa-kraat and Ra-Hoor-Khut.
36. Then said the prophet unto the God:
37. I adore thee in the song —
I am the Lord of Thebes, and I
The inspired forth-speaker of Mentu;
For me unveils the veiled sky,
The self-slain Ankh-af-na-khonsu
Whose words are truth. I invoke, I greet
Thy presence, O Ra-Hoor-Khuit! Unity uttermost showed!
I adore the might of Thy breath,
Supreme and terrible God,
Who makest the gods and death
To tremble before Thee:—
I, I adore thee! Appear on the throne of Ra!
Open the ways of the Khu!
Lighten the ways of the Ka!
The ways of the Khabs run through
To stir me or still me!
Aum! let it fill me!

38. So that thy light is in me; & its red flame is as a sword in my hand to
push thy order. There is a secret door that I shall make to establish thy
way in all the quarters, (these are the adorations, as thou hast written),
as it is said:
The light is mine; its rays consume
Me: I have made a secret door
Into the House of Ra and Tum,
Of Khephra and of Ahathoor.
I am thy Theban, O Mentu,
The prophet Ankh-af-na-khonsu!
By Bes-na-Maut my breast I beat;
By wise Ta-Nech I weave my spell.
Show thy star-splendour, O Nuit!
Bid me within thine House to dwell,
O wingèd snake of light, Hadit!
Abide with me, Ra-Hoor-Khuit!
39. All this and a book to say how thou didst come hither and a reproduction of
this ink and paper for ever — for in it is the word secret & not only in
the English — and thy comment upon this the Book of the Law shall be
printed beautifully in red ink and black upon beautiful paper made by hand;
and to each man and woman that thou meetest, were it but to dine or to
drink at them, it is the Law to give. Then they shall chance to abide in
this bliss or no; it is no odds. Do this quickly!
40. But the work of the comment? That is easy; and Hadit burning in thy heart
shall make swift and secure thy pen.
41. Establish at thy Kaaba a clerk-house: all must be done well and with
business way.

42. The ordeals thou shalt oversee thyself, save only the blind ones. Refuse
none, but thou shalt know & destroy the traitors. I am Ra-Hoor-Khuit; and I
am powerful to protect my servant. Success is thy proof: argue not; convert
not; talk not over much! Them that seek to entrap thee, to overthrow thee,
them attack without pity or quarter; & destroy them utterly. Swift as a
trodden serpent turn and strike! Be thou yet deadlier than he! Drag down
their souls to awful torment: laugh at their fear: spit upon them!
43. Let the Scarlet Woman beware! If pity and compassion and tenderness visit
her heart; if she leave my work to toy with old sweetnesses; then shall my
vengeance be known. I will slay me her child: I will alienate her heart: I
will cast her out from men: as a shrinking and despised harlot shall she
crawl through dusk wet streets, and die cold and an-hungered.
44. But let her raise herself in pride! Let her follow me in my way! Let her
work the work of wickedness! Let her kill her heart! Let her be loud and
adulterous! Let her be covered with jewels, and rich garments, and let her
be shameless before all men!
45. Then will I lift her to pinnacles of power: then will I breed from her a
child mightier than all the kings of the earth. I will fill her with joy:
with my force shall she see & strike at the worship of Nu: she shall
achieve Hadit.
46. I am the warrior Lord of the Forties: the Eighties cower before me, & are
abased. I will bring you to victory & joy: I will be at your arms in battle
& ye shall delight to slay. Success is your proof; courage is your armour;
go on, go on, in my strength; & ye shall turn not back for any!

47. This book shall be translated into all tongues: but always with the
original in the writing of the Beast; for in the chance shape of the
letters and their position to one another: in these are mysteries that no
Beast shall divine. Let him not seek to try: but one cometh after him,
whence I say not, who shall discover the Key of it all. Then this line
drawn is a key: then this circle squared in its failure is a key also. And
Abrahadabra. It shall be his child & that strangely. Let him not seek after
this; for thereby alone can he fall from it.
48. Now this mystery of the letters is done, and I want to go on to the holier
place.
49. I am in a secret fourfold word, the blasphemy against all gods of men.
50. Curse them! Curse them! Curse them!
51. With my Hawk's head I peck at the eyes of Jesus as he hangs upon the cross.
52. I flap my wings in the face of Mohammed & blind him.
53. With my claws I tear out the flesh of the Indian and the Buddhist, Mongol
and Din.
54. Bahlasti! Ompehda! I spit on your crapulous creeds.
55. Let Mary inviolate be torn upon wheels: for her sake let all chaste women
be utterly despised among you!
56. Also for beauty's sake and love's!
57. Despise also all cowards; professional soldiers who dare not fight, but
play; all fools despise!
58. But the keen and the proud, the royal and the lofty; ye are brothers!
59. As brothers fight ye!

60. There is no law beyond Do what thou wilt.
61. There is an end of the word of the God enthroned in Ra's seat, lightening
the girders of the soul.
62. To Me do ye reverence! to me come ye through tribulation of ordeal, which
is bliss.
63. The fool readeth this Book of the Law, and its comment; & he understandeth
it not.
64. Let him come through the first ordeal, & it will be to him as silver.
65. Through the second, gold.
66. Through the third, stones of precious water.
67. Through the fourth, ultimate sparks of the intimate fire.
68. Yet to all it shall seem beautiful. Its enemies who say not so, are mere
liars.
69. There is success.
70. I am the Hawk-Headed Lord of Silence & of Strength; my nemyss shrouds the
night-blue sky.
71. Hail! ye twin warriors about the pillars of the world! for your time is
nigh at hand.
72. I am the Lord of the Double Wand of Power; the wand of the Force of Coph
Nia—but my left hand is empty, for I have crushed an Universe; & nought
remains.
73. Paste the sheets from right to left and from top to bottom: then behold!
74. There is a splendour in my name hidden and glorious, as the sun of midnight
is ever the son.
75. The ending of the words is the Word Abrahadabra.

The Book of the Law is Written

and Concealed.

Aum. Ha.

THE COMMENT

Do what thou wilt shall be the whole of the Law.

The study of this Book is forbidden. It is wise to destroy this copy after the
first reading.

Whosoever disregards this does so at his own risk and peril. These are most
dire.

Those who discuss the contents of this Book are to be shunned by all, as centres
of pestilence.

All questions of the Law are to be decided only by appeal to my writings, each
for himself.

There is no law beyond Do what thou wilt.

Love is the law, love under will.

The priest of the princes,

Ankh-f-n-khonsu

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