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Page 1 of 31929 · PDF PAGE 54
unshakeable mental picture of the god is présent to the mind. Similarly, the attributes of the god are enshrined in speech, and such speeches are committed perfectly to memory. The invoca¬ tion will then begin with a prayer to the god, commemorating his physical attributes, always with profound understanding of their real meaning. In the second fart of the invocation, the voice of the god is heard, and His characteristic utterance is recited. In the thirâ fortion of the invocation the magician asserts the identity of himself with the god. In th…
1929 · PDF PAGE 55
…ord.” Yet in the fourth part, which begins: “Therefore do thou corne forth unto me”, it is not really the magician who is addressing the God; it is the God who hears the far-off utterance of the magician. If this invocation has been correctly performed, the words of the fourth part will Sound distant and strange. It is surprising that a dummy (so the magus now appears to Himself) should be able to speak! The Egyptian Gods are so complété in their nature, so perfectly spiritual and yet so perfectly material, that this one invocation is sufficien…
1929 · PDF PAGE 53
…loy three methods. The first, for the vulgar, is that of supplication. In this the crude objective theory is assumed as true. There is a god named A, whom you, B, proceed to pétition, in exactly the same sense as a boy might ask his father for pocket-mcney. The second method involves a little more subtlety, inasmuch as the magician endeavours to harmonize himself with the nature of the god, and to a certain extent exalts himself, in the course of the ceremony; but the third method is the only one worthy of our considération. This consists of a …
1929 · PDF PAGE 47
…The Suprême and Complété Ritual is there- fore the Invocation of the Holy Guardian Angel; 1 or* in the language of Mysticism, Union with God. 2 Ail other magical Rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the microcosm is so weak that its imperfection of impurity would vitiate the Macrocosm of which it is the image, Eidolon, or Reflexion. For example, God is above sex; and therefore neither man nor woman as such can be said fully to unders…
1929 · PDF PAGE 41
lions are symbolized in Mathematicg. “God is the Gréai Arithmetician.” “God is the Grand Geomeler.” It is bèst therefore to préparé lo apprehend Him by formula ting our minds according to these measures. 1 lo return, each letter of this alphabet may hâve its spécial magical sigil. The student must not expect to be given a cut- and-dried définition of what exactly is meant by any of ali this. On the contrary, he must work backwards, putting the whole of his mental and moral outfit into these pigeon-holes. You would not expect to be able to buy a…
1929 · PDF PAGE 101
…etlier, or of the eartli or under the earth, on dry land or in the water, of whirling air or of rushing fire, or any spell or scourge of God which is not obedient to the necessity of the Magician! That which he has, he has not; but that which he is, he is; and that which he will be, he will be. And neither God nor Man, nor ail the malice of Choronzon, can either check him, or cause him to waver for one instant upon the Path. This command and this promise hâve been given by ail the Magi without exception. And where this command has been obeyed, …
1929 · PDF PAGE 10
…led grove, the gnarléd bole Of the living tree that is spirit and soûl And body and brain — corne over the sea, (loPan! IoPan!) Devil or god, to me, to me, My man ! my man ! Corne with trumpets sounding sbrill Over the hill ! Corne with drums low muttering From the spring! Corne with flûte and corne with pipe! Am I not ripe? I, who wait and writhe and wrestle With air that hath no boughs to nestle My body, weary of empty clasp, Strong as a lion and sharp as an asp — Corne, O corne! I am numb With the lonely lust of devildom. Thrust the sword th…
1929 · PDF PAGE 51
…ion, the macrocosm floods the consciousness. In évocation, the magician, having become the macrocosm, créâtes a microcosm. You i/zvoke a God into the Circle. You evokt a Spirit into the Triangle. In the first method identity with the God is attained by J ove and by surrender, by giving up or suppressing ail irrelevant (and illusionary) parts of yourself. It is the weeding of a garden. In the second method identity is attained by paying spécial attention to the desired part of yourself: positive, as the first method is négative. It is the pottin…
1929 · PDF PAGE 11
I am thy mate, I am thy man, Goat of thy flock, I am gold, I am god, Flesh to thy bone, flower to thy rod. With hoofs of Steel I race on the rocks Througli solstice stubborn to equinox. And I rave; and I râpe and I rip and I rend Everlasting, world without end, Mannikin, maiden, mænad, man, In the might of Pan. lo Pan ! Io Pan Pan ! Pan ! Io Pan ! IX
1929 · PDF PAGE 52
…m point to point in a perpendicular line, and then descends 5 or else, beginning at the top, he cornes directly down, invoking fîrst the god of that sphere by devout supplication 1 that Fie may deign to send the appropriate Archangel. He then beseeches the Àrchangel to send the Angel or Angels of that sphere to his aid; he conjures this Angel or Angels to send the intelligence in question, and this intelligence he will conjure with authority to compel the obedience of the spirit and his manifestation. To this spirit he issues commands. It will …
1929 · PDF PAGE 103
…n of the symbols which he draws. This circle may then be initiated by a circumambulation, during which the magician invokes the names of God that are on it. Any person without sufficient ingenuity to devise proper methods of préparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the préparation of each instrument. There is a definite instruction in Liber A vel Armorum, in the Equinox, Volume I, Number IV, as to the Lamp and the Four Elemental Weapons. — 6?
1929 · PDF PAGE 106
…of barbarous names of évocation we should not omit the utterance of certain suprême words which enshrine (a) the complété formula of the God invoked, or (3 the whole ceremony. Examples of the former kind are Tetragrammaton, I.A.O., and Abrahadabra. An example of the latter kind is the great Word StiBeTTChe- PhMeFSHiSS, which is a line drawn on the Tree of Life (Coptic attributions) in a certain manner.1 2 With ail such words it is of the utmost importance that they should never be spoken until the suprême moment, and even then they should burst…
1929 · PDF PAGE 23
…being. He may thus subjugate the whole Universe of which he is conscious to his individual Will. (Illustration: Man has used the idea of God to dictate his Personal conduct, to obtain power over his fellows, to excuse his crimes, and for innumerable other purposes, including that of realizing himself as God. He has used the irrational and unreal conceptions of mathematics to help him in the construction of mechanical devices. He has used his moral force to influence the actions even of wild animais. He has employed poetic genius for political p…
1929 · PDF PAGE 79
…l of Nature. There is moreover ABRAXAS; there is XNOUBIS; there is MEITHRAS; and indeed it may briefly be stated that every true name of God gives the formula of the invocation of that God.1 It would therefore be impossible, even were it désirable, to analyse ail such names. The general method of doing so has been I. Members of the IV° of the O. T. O . are well aware of a Magick Word whose analysis contains ail Truth, human and Divine, a Word indeed potent for any group which dares to use it. 43
1929 · PDF PAGE 144
… of Nature. What is the theory implied in such rituals as those of the Goetia? What does the Magician do? He applies himself to invoke a God, and this God compels the appearance of a spirit whose function is to perform the Will of the Magician at the moment. There is no trace of what may be called machinery in the method. The exorcist hardly takes the pains of preparing a material basis for the spirit to incarnate except the bare connection -— 108
1929 · PDF PAGE 9
…o me, Corne with Apollo in hridal dress (Shepherdess and pythoness) Corne with Artémis, silken shod, And wash thy white thigh, beautiful God, In the moon of the woods, on the marble mount, The dimpled dawn of the amber fount! Dip the purple of passionate prayer In the crimson shrine, the scarlet snare, The soûl that startles in eyes of blue VII
1929 · PDF PAGE 49
… apparatus. Having ordered everything duly, we shall exalt the mind by repeated prayers or conjurations to the highest conception of the God, until, in one sense or another of the Word, He appears to us and floods our consciousness with the light of His divinity. The Third Method is the Dramatic, perhaps the most attractive of ail; certainly it is so to the artist’s tempérament, for it appeals to his imagination through his aesthetic sense. Its disadvantage lies principally in the difficulty of its per¬ formance by a single person. But it has t…
1929 · PDF PAGE 82
…ss similar properties. A is the négative, and also the unity which concentrâtes it into a positive form. A is the Holy Spirit who begets God in flesh upon the Virgin, according to the formula familial* to students of “The Golden Bough”. A is also the “babe in the Egg” thus produced. The quality of A is thus bisexual. It is the original being — Zeus Arrhenothelus, Bacchus Diphues, or Baphomet. U or V is the manifested son himself. Its number is 6. It refers therefore, to the dual nature of the Logos as divine and human; the interlacing of the up…
1929 · PDF PAGE 102
Further, the attitude of the magician to his weapous should be tliat of the God to the suppliant who invokes Him. It should he the love of the father for his child, the tenderness and care of the hridegroom for his bride, and that peculiar feeling which the creator of every work of art feeïs for his masterpieee. Where this is clearly understood, the magician will find no difficulty in observing the proper ritual, not only in the actual cérémonial consécration of each weapon, but in the actuai prépara¬ tion, a process which should adumbrate this…
1929 · PDF PAGE 73
…of the mouth. He is the Open Eye of the exalted Sun, before whom ail shadows flee away: also that Secret Eye which makes an image of its God, the Light, and gives it power to utter oracles, enlightening the mind. Thus, he is Man made God, exalted, eager; he has corne consciously to his full stature, and so is ready to set out on his journey to redeem the world. But he may not appear in this true form; the Vision of Pan would drive men mad with fear. He must conceal Himself in his original guise. He therefore becomes apparently the man that he w…