Aethyr. In fact, the penetration was only attained by the initiations which 
were conferred by the Angel of each Aethyr in its turn. There was this 
further identification with Yoga practices recorded in this book. At times 
the concentration necessary to dwell in the Aethyr became so intense that 
definitely Samadhic results were obtained. We see then that the 
exaltation of the mind by means of magical practices leads (as one may 
say, in spite of itself) to the same results as occur in straightforward 
Yoga. 
     I think I ought to tell you a little more about these visions. The 
method of obtaining them was to take a large topaz beautifully engraved 
with the Rose and Cross of forty-nine petals, and this topaz was set in a 
wooden cross of oak painted red. I called this the shew-stone in memory 
of Dr. Dee's famous shew-stone. I took this in my hand and proceeded to 
recite in the Enochian or Angelic language the Call of the Thirty Aethyrs, 
using in each case the special name appropriate to the Aethyr. Now all 
this went very well until about the 17th, I think it was, and then the 
Angel, foreseeing difficulty in the higher or remoter Aethyrs, gave me this 
instruction. I was to recite a chapter from the Q'uran: what the 
Mohammedans call the 'Chapter of the Unity.' 'Qol: Hua Allahu achad; 
Allahu assamad: lam yalid walam yulad; walam yakun lahu kufwan 
achad.' I was to say this, bowing myself to the earth after each chapter, a 
thousand and one times a day, as I walked behind my camel in the Great 
Eastern Erg of the Sahara. I do not think that anyone will dispute that this 
was pretty good exercise; but my point is that it was certainly very good 
Yoga. 
     From what I have said in previous lectures you will all recognise that 
this practice fulfils all the conditions of the earlier stages of Yoga, and it is 
therefore not surprising that it put my mind in such a state that I was 
able to use the Call of the Thirty Aethyrs with much greater efficacy than 
before. 
     8. Am I then supposed to be saying that Yoga is merely the hand-
maiden of Magick, or that Magick has no higher function than to 
supplement Yoga? By no means. it is the co-operation of lovers; which is 
here a symbol of the fact. The practices of Yoga are almost essential to 
success in Magick—at least I may say from my own experience that it 
made all the difference in the world to my magical success, when I had 
been thoroughly grounded in the hard drill of Yoga. But I feel absolutely 
certain that I should never have obtained success in Yoga in so short a 
time as I did had I not spent the previous three years in the daily practice 
of magical methods. 
     9. I may go so far as to say that just before I began Yoga seriously, I 
had almost invented a Yogic method of practising Magick in the stress of 
circumstances. I had been accustomed to work with full magical 
apparatus in an admirably devised temple of my own. Now I found myself 
on shipboard, or in some obscure bedroom of Mexico City, or camped 
beside my horse among the sugar canes in lonely tropical valleys, or 
couched with my rucksack for all pillow on bare volcanic heights. I had to