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thousand ways, the principles involved have replaced those of the Dying God. Little remains but to 
accept Thelema consciously as a statement of law, so that any given problem may be solved by 
applying it to each case. 
The man Crowley had been chosen to enunciate this Law, that is, to exercise the essential function 
of a Magus. But he had yet to understand it, a task which involved the crossing of the Abyss, already 
described; and further, to identify his will with the Law, so that his personality might act as the 
focus of its energy. Before he could be that pure will whose name is that word, he had to be purged 
by fire of all competing volitions; and this was done by those who had chosen him during this part of 
his life, which I am about to record. 
He had indeed got rid of his sense of the personal self, yet his force was discharging itself 
dispersedly through all sorts of channels appropriate to the various elements in his nature. It was 
necessary to constrain every particle of his energy to move in one sole direction. (The physical 
analogy of a gas whose electrons are polarized and one not so organized is not so bad.) 
It must now be explained how he was able to understand what was happening to him in this 
initiation --- his life from 1914 to 1919. The Grade of Magus is traditionally connected with the idea 
of the number 2; male creative energy, wisdom and the expression of a single idea in terms of 
duality. It transmits the idea of the divine unity to its feminine counterpart, the understanding, 
somewhat as a man transmits the essence of his racial character to his wife so that he perceives his 
inmost nature, itself unintelligible to him directly, by observing the flowering of that essence in his 
son. The Hebrew title of the idea embodying these characteristics is Chokmah, whose numerical 
value is 73. This fact appears arbitrary and irrelevant; but it forms part of the symbolic language in 
which the praeterhuman intelligences who control the initiate communicate with him. Thus, my 
adventures in America seemed a series of stupidities for a long time. Nothing I did produced the 
expected results. I found myself suddenly switched from one episode to another so irrationally that I 
began to feel that I had somehow got into a world where causality did not obtain. The mystery only 
became clear when analysis disclosed that the events which threw me about in this manner 
occurred at almost exact intervals of 73 days, or of some multiple or sub-multiple thereof. I 
understood from this that 73 terrestrial days made up a single day of initiation. 
{796} 
As soon as I had grasped this singular fact, I was able to interpret each such period by considering 
how its events influenced my spiritual development. In this I succeeded so well that towards the 
end I became able to predict the sort of thing that would happen to me beforehand, which helped 
me to meet circumstances intelligently and make the fullest and most appropriate use of them. 
One further point with regard to this initiation must be mentioned, though it sounds so fantastic 
even to myself that I can scarcely smother a smile. In the ancient ceremonies of the Egyptians the 
candidate was confronted or guided on his journey by priests wearing the masks of various animals, 
the traditional character of each serving to indicate the function of its wearer. Quaint as it sounds, I 
found myself discovering an almost stupefying physical resemblance to divers symbolic animals in 
those individuals whose influence on me, during their appointed period, was paramount. 
From these and other indications I have been able to construct an intellectual image of the 
initiation; and if these preliminary remarks be thoroughly understood, it should be easy to follow 
the course of my progress to the Grade of Magus. 
The first period of my sojourn in the United States was consecrated to my preparation for more 
active instruction by isolation and darkness. I had arrived with a not inconsiderable reputation, both 
as a man of letters and as a Magician. I had numerous connections with prominent people in both 
camps and was furnished with excellent introductions. I was positively stupefied to discover, by the 
most baffling experiences, that by none of these means could I make my way into public life. I 
lectured with apparent success; yet literally nothing came of it. I was welcomed by editors and 
publishers, written up and entertained with surprising enthusiasm; yet I failed to sell a single poem, 
story, essay or even article (except in the special case of political writing in one paper of no credit)