material plane. It is the Medicine of Metals, the Stone of the Wise, the Potable Gold, the Elixir of Life that is consumed therein. The altar is the hosom of Isis, the eteraal motlier ; the chalice is in effect the Cnp of our Lady Bah al on lier self ; the Wand is that which Was and Is and Is To Corne. The Eucharist of two éléments has its matter of the passives, The wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water. (There are certain other attributions. The Wafer is the Sun, for instance : and the wine is appropriate to Bacchus). The wafer may, however, be more complex, the “Cake of Light” described in Liber Legis. This is used in the exoteric Mass of the Phoenix (Liber 333, Cap:44) mixed with the bloocl of the Magus. This mass should be performed daiJy at snnset by every magician. Corn and wine are équivalent to flesh and blood; but it is casier to couvert live substances into the body and blood of God, than to perform this miracle upon dead matter. The Eucharist of three éléments has for basis the symbols of the three Gunas. For Tamas (darkness) take opium or nightshade or some sleepy medicine ; for Rajas (activity) take strychnine or ocher excitant; for Sattvas (calm) the cakes of Light may again be suitable. 1 The Eucharist of jour éléments consists of fire, air, water, and earth. These are represented by a flame for fire, by incense or roses for air, by wine for water, and by bread and sait for earth. The Eucharist of five éléments has for basis wine for taste, a rose for smell, a flame for sight, a bell for sound, and a dagger for touch. This sacrament is implied in the Mass of the Phoenix in a slightly different form. I. The Cakes of Light are universally applicable; they contain meal, honey, and oil (carbohydrates, fats, and proteids, the three necessaries of human nutrition) : also perfume of the three essential types of magical and curative virtue; the subtle principle of animal life itself is hxed in them by the introduction of fresh living blood.