443
{701} 
Finally, the cycle is closed by the reabsorption of all individuality into infinity. It ends in absolute 
annihilation which, as has been shown elsewhere in this book, may in reality be regarded either as 
an exact equivalent for all other terms soever, or (by postulating the category of time) as forming 
the starting point for new adventure of the same kind. 
It will be clear from the above that the philosophical perfection of this system of initiation leaves 
nothing to be desired. We may write Q.E.D. The practical problem remains. We have already 
decided to incarnate, and our birth certificates are with our bankers. We do not have to worry 
about these matters, and we cannot alter them if we would; death, and what follows death, are 
equally certain, and equally able to take care of themselves. Our sole preoccupation is how best to 
make use of our lives. 
Now the O.T.O. is in possession of one supreme secret. The whole of its system at the time when I 
became an initiate of the Sanctuary of the Gnosis (IX°) was directed towards communicating to its 
members, by progressively plain hints, this all-important instruction. I personally believe that if this 
secret, which is a scientific secret, were perfectly understood, as it is not even my me after more 
than twelve years' almost constant study and experiment, there would be nothing which the human 
imagination can conceive that could not be realized in practice. 
By this I mean such things as this: that if it were desired to have an element of atomic weight six 
times that of uranium that element could be produced. If it were desired to devise an instrument by 
which the furthest stars or the electrons could be brought within the range of every one of our 
senses, that instrument could be invented. Or that, if we wished to develop senses through which 
we could appreciate all those qualities of matter which at present we observe indirectly by means 
of apparatus, the necessary nervous structure would appear. It make these remarks with absolute 
confidence, for even the insignificant approaches that I have been able to make towards the 
sanctuaries of this secret have shown me that the relations between phenomena are infinitely more 
complex than the wildest philosophers have ever imagined, and that the old proverb "Where there's 
a will there's a way" needs no caveat. 
I cannot forebear to quote from Professor A. S. Eddington, Plumian Professor of Astronomy and 
Experimental Philosophy at Cambridge: 
Here is a paradox beyond even the imagination of Dean Swift. Gulliver regarded the Lilliputians as a 
race of dwarfs; and the Lilliputians regarded Gulliver as a giant. That is natural. If the Lilliputians 
had appeared dwarfs to Gulliver, and Gulliver had appeared a dwarf to the Lilliputians --- but no! 
that is too absurd for fiction, and is an idea only to be found in the sober pages of science. 
{702} 
The injunctions of the sages, from Pythagoras, Zoroaster and Lao Tzu, to the Cabbalistic Jew who 
wrote the Ritual of the Royal Arch, and the sentimental snob who composed those of the Craft 
degrees, are either directed to indicating the best conditions for applying this secret, or are mere 
waste of words. Realizing this, it was comparatively simple for me to edit masonic ethics and 
esotericism. I had simply to refer everything to this single sublime standard. I therefore answered 
the question "How should a young man mend his way?" in a series of rituals in which the candidate is 
instructed in the value of discretion, loyalty, independence, truthfulness, courage, self-control, 
indifference to circumstance, impartiality, scepticism, and other virtues, and at the same time 
assisted him to discover for himself the nature of this secret, the proper object of its employment 
and the best means for insuring success in its use. The first of these degrees is the V°, in which the 
secret is presented in a pageant; while he is also instructed in the essential elements of the history 
of the world, considered from the standpoint of his present state of evolution and in his proper 
relation to society in general with reference to the same. 
The degree of Knight Hermetic Philosopher follows, in which his intellectual and moral attitude is 
further defined. In the VI°, his position having been thus made precise, he is shown how to