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Michael Wynn's Occult Reference Library

MASTER THERION

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ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

gement and wrath in the tenth key. 9: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master therion aleister crowley based on the castle books edition of new york hymn to pan epsilon-phi-rho-iota-xi epsilon-rho-omega-tau-iota pi-epsilon-rho-iota-alpha-rhochi- eta-sigma delta alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu iota-omega iota-omega pi-alpha-nu pi-alpha-nu omega -pi-alpha-nu pi-alpha-nu alpha-lambda-iota-pi-lambda-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-alpha

c knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost entirely unrelated to his experience, and it would certainly not give him sight. a similar phenomenon is observed when a gentleman who has taken an "honours degree" in modern languages at cambridge arrives in paris, and is unable to order his dinner. to exclaim against the master therion is to act like a person who, observing this, should attack both the professors of french and the inhabitants of paris, and perhaps go on to deny the existence of france. let us say, once again, that the magical language is nothing but a convenient system of classification to enable the magician to docket his experiences as he obtains them. yet this is true also, that, once the langu

of our muscles is a complete type wherewith all other systems of transmitting force must conform> but discussions of the details of purely imaginary qualities are frivolous and may be deadly. for the great danger of this magical theory is that the student may mistake the alphabet for the things which the words represent. an excellent man of great intelligence, a learned qabalist, once amazed the master therion by stating that the tree of life was the framework of the universe. it was as if some one had seriously maintained that a cat was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross a violation of the first principles of common sen

magician is conjuring him so that he cannot come, then let him send a spirit of similar nature, or otherwise avoid the difficultly. but of course so vulgar a conception would not occur to the student of the qabalah. it is just possible that the magi wrote their conjurations on this crude hypothesis in order to avoid the clouding of the mind by doubt and metaphysical speculation. he who became the master therion was once confronted by this very difficulty. being determined to instruct mankind, he sought a simple statement of his object. his will was sufficiently informed by common sense to decide him to teach man "the next step, the thing which was immediately above him. he might have called this "god, or "the higher self, or "the augoeides, or "adi-buddha, or 61 other things- but he had di

ose facts increase, so should we endeavour to adjust our idea of what we mean by any symbol. at the same time let us reflect that there is a certain definite consensus of experience as to the correlation of the various beings of the hierarchy with the observed facts of magick. in the simple matter of astral vision, for example, one striking case may be quoted. without telling him what it was, the master therion once recited as an invocation sappho's "ode to venus" before a probationer of the a. a. who was ignorant of greek, the language of the ode. the disciple then went on an "astral journey" and everything seen by him was without exception harmonious with venus. this was true down to the smallest detail. he even obtained all the four colour-scales of venus with absolute correctness. cons

onscious of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god. it will appear to him as the supreme ritual, as the final step; but, as has already been 30 pointed out, it is but a preliminary. for the normal man today, however, it represents considerable attainment; and there is a much earlier formula whose investigation will occupy chapter vi. the master therion, in the seventeenth year of the aeon, has reconstructed the word i a o to satisfy the new conditions of magick imposed by progress. the word of the law being thelema, whose number is 93, this number should be the canon of a corresponding mass. accordingly, he has expanded i a o by treating the o as an ayin, and then adding vau as prefix and affix. the full word is then vau yod aleph

through qabalistic study of it so as to work out its theory in symmetry of perfection. preparedness in magick is as important as it is in war. v it should be profitable to make a somewhat detailed study of the strange-looking word aumgn, for its analysis affords an excellent illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with

< to destroy the illusion whose thrall is the curse of the manvantara. the cardinal revelation of the great aeon of horus is that this formula aum does not represent the facts of nature. the point of view is based upon misapprehension of the character of existence. it soon became obvious to the master therion that aum was an inadequate and misleading hieroglyph. it stated only part of the truth, and it implied a fundamental falsehood. he consequently determined to modify the word in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by

emains itself, irrespective of whether earth perceives it or not. now it so happens that the root gn signifies both knowledge and generation combined in a single idea, in an absolute form independent of personality. the g is a silent letter, as in our word gnosis; and the sound gn is nasal, suggesting therefore the breath of life as opposed to that of speech. impelled by these considerations, the master therion proposed to replace the m of aum by a compound letter mgn, symbolizing thereby the subtle transformation of the apparent silence and death which terminates the manifested life of vau by a continuous vibration of an impersonal energy of the nature of generation and knowledge, the virgin moon and the serpent furthermore operating to include in the idea a commemoration of the legend so

the serpent furthermore operating to include in the idea a commemoration of the legend so grossly deformed in the hebrew legend of the garden of eden, and its even more malignantly debased falsification in that bitterly sectarian broadside, the apocalypse. sound work invariable vindicates itself by furnishing confirmatory corollaries not contemplated by the qabalist. in the present instance, the master therion was delighted to remark that his compound letter mgn, constructed on theoretical principles with the idea of incorporating the new knowledge of the aeon, had the value of 93 (m= 40, g= 3, n= 50. 93 is the number of the word of the law- thelema- will, and of agape- love, which indicates the nature of will. it is furthermore the number of the word which overcomes death, as members of

certain partial karma. one may have 55 devoted one's incarnation to discharging the liabilities of one part of one's previous character. for instance, one might devote a lifetime to settling the bill run up by napoleon for causing unnecessary suffering, with the object of starting afresh, clear of debt, in a life devoted to reaping the reward of the corsican's invaluable services to the race. the master therion, in fact, remembers several incarnations of almost uncompensated wretchedness, anguish and humiliation, voluntarily undertaken so that he might resume his work unhampered by spiritual creditors. these are the stigmata. memory is hall-marked by its correspondence with the facts actually observed in the present. this correspondence may be of two kinds. it is rare (and it is unimportan

has explained. the criticism is just, but its value is reduced if it should happen that you were not aware of its existence until your magical memory attracted your attention to it. in fact, the essence of the test consists in this: that your memory notifies you of something which is the logical conclusion of the premisses postulated by the past. as an example, we may cite certain memories of the master therion. he followed a train of thought which led him to remember his life as a roman named marius de aquila. it would be straining probability to presume a connection between (alpha) this hieroglyphically recorded mode of self-analysis and (beta) ordinary introspection conducted on principles intelligible to himself. he remembers directly various people and various events connected with th

t examination of the record shows that the logical result of the work of marius de aquila did not occur to that romantic reprobate; in point of fact, he died before anything could happen. can we suppose that any cause can be baulked of effect? the universe is unanimous in rebuttal. if then the exact effects which might be expected to result from these causes are manifested in the career 57 of the master therion, it is assuredly the easiest and most reasonable explanation to assume an identity between the two men. nobody is shocked to observe that the ambition of napoleon has diminished the average stature of frenchmen. we know that somehow or other every force must find its fulfilment; and those people who have grasped the fact that external events are merely symptoms of external ideas, ca

respondences of the one to the identities of the other. far be it from any apologist for magick to insist upon the objective validity of these concatenations! it would be childish to cling to the belief that marius de aquila actually existed; it matters no more that it matters to the mathematician whether the use of the symbol x to the 22 power involves the "reality" of 22 dimension of space. the master therion does not care a scrap of yesterday's newspaper whether he was marius de aquila, or whether there ever was such a person, or whether the universe itself is anything more than a nightmare created by his own imprudence in the matter of rum and water. his memory of marius de aquila, of the adventures of that person in rome and the black forest, matters nothing, either to him or to anybo

the kings of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense falsehood. for all truth is relative; and if it be supposed absolute, will mislead<spiritual experience goes yet deeper, and destroys the canon of the law of contradiction. there is an immense amount of work by the master therion on this subject; it pertains especially to his grade of 9 degree= 2square. such profundities are unsuited to the student, and may unsettle him seriously. it will be best for him to consider (provisionally) truth in the sense in which it is taken by physical science "the book of lies falsely so called (liber 333) is worthy of close and careful study in this respect. the reader should

but their meaning has not been sufficiently studied by persons magically competent. we possess a number of invocations in greek of every degree of excellence; in latin but few, and those of inferior quality. it will be noticed that in every case the conjurations are very sonorous, 68 and there is a certain magical voice in which they should be recited. this special voice was a natural gift of the master therion; but it can be easily taught- to the right people. various considerations impelled him to attempt conjurations in the english language. there already existed one example, the charm of the witches in macbeth; although this was perhaps not meant seriously, its effect is indubitable<truth of things in his art, whether he be aware of wh

onfined themselves to the use of the human voice. the panpipe with its seven stops, corresponding to the seven planets, the bull-roarer, the tom-tom, and even the violin, have all been used, as well as many others, of which the 69 most important is the bell<therion. most bells jar and repel, though this is used not so much for actual conjuration as to mark stages in the ceremony. of all these the tom-tom will be found to be the most generally useful. while on the subject of barbarous names of evocation we should not omit the utterance of certain supreme words which enshrine (alpha) the complete formula of the god invoked, or (beta) the whole c

tructed (according to the principles of the holy qabalah) many such words, and he should have quintessentialised them all in one word, which last word, once he has formed it, he should never utter consciously even in thought, until perhaps with it he gives up the ghost. such a word should in fact be so potent that man cannot hear it and live. 70 such a word was indeed the lost tetragrammaton<therion has received this word; it is communicated by him to the proper postulants, at the proper time and place, in the proper circumstances. it is said that at the utterance of this name the universe crashes into dissolution. let the magician earnestly seek this lost word, for its pronunciation is synonymous with the accomplishment of the great work<
nd body respond with free unconscious rightness to the will> in order to aid concentration, and to increase the supply of energy, it has been customary for the magician to employ assistants or colleagues. it is doubtful whether the obvious advantages of this plan compensate the difficulty of procuring suitable persons<magick in the world due to the creative will of the master therion makes it with every year that passes easier to find scientifically trained co-workers, and the chance of a conflict of will or a misunderstanding in the circle itself. on one occasion frater perdurabo was disobeyed by an assistant, and had it not been for his promptitude in using the physical compulsion of the sword, it is probable that the circle would have been broken. as it was

h part of the battery against the corresponding part. this would be particularly necessary in an operation such as we have chosen for our example- 87 chapter xi of our lady babalon and of the beast whereon she rideth. also concerning transformations. i the contents of this section, inasmuch as they concern our lady, are too important and too sacred to be printed. they are only communicated by the master therion to chosen pupils in private instruction. ii the essential magical work, apart from any particular operation, is the proper formation of the magical being or body of light. this process will be discussed at some length in chapter xviii. we will here assume that the magician has succeeded in developing his body of light until it is able to go anywhere and do anything. there will, howe

identical whose molecular structure makes one active, another inactive, to certain reagents. metals can be "tired" or even "killed" as to some of their properties, without discoverable chemical change. one can "kill" steel, and "raise it from the dead; and flies drowned in icewater can be resuscitated. that it should be impossible to create high organic life is scientifically unthinkable, and the master therion believes it to be a matter of few years indeed before this is done in the laboratory. already we restore the apparently drowned. why not those dead from such causes as syncope? if we understood the ultimate physics and chemistry of the brief moment of death we would get hold of the force in some say, supply the missing element, reverse the electrical conditions or what not. already

ALEISTER CROWLEY MAGICK WITHOUT TEARS

g them to suggest subjects for inclusion. aleister explains everything "much gratified was the author of the book of thoth to have so many letters of appreciation, mostly from women, thanking him for not 'putting it in unintelligible language, for 'making it all so clear that even i with my limited intelligence can understand it, or think i do "nevertheless and notwithstanding! for many years the master therion has felt acutely the need of some groundworkteaching suited to those who have only just begun the study of magick and its subsidiary sciences, or are merely curious about it, or interested in it with intent to study. always he has done his utmost to make his meaning clear to the average intelligent educated person, but even those who understand him perfectly and are most sympathetic

r question (stated as fully and clearly as possible. the answer should reach you, bar accidents, in less than a month. it is proposed ultimately to issue the series in book form_ this has now been done. karl j. germer frater saturnus x frater superior, o.t.o. magic without tears get any book for free on: www.abika.com 5 january, 1954 e.v. hampton, n.j. 5 i n t r o d u c t i o n letters written by master therion to a student letter no. a march 19, 1943 cara soror, do what thou wilt shall be the whole of the law i was very glad to gather from your conversation yesterday afternoon that magic without tears get any book for free on: www.abika.com 6 you have a serious intention of taking up the great work in the proper spirit. your criticisms of previous experience in the course of your adventur

esent state of the war of the three schools. we cannot suppose that humanity is so entirely base as to accept krishnamurti; yet that such a scheme could ever have been conceived is a symptom of the almost hopeless decadence of the white school37. the 36^ weh note: inject something about krishnamurti here, and soften the racial remark made above. 37* note. this passage was written in 1924 e.v. the master therion arose and smote him. what seemed a menace is now hardly even a memory. 58 black adepts boast openly that they have triumphed all along the line. magic without tears get any book for free on: www.abika.com 104 their formula has attained the destruction of all positive qualities. it is only one step to the stage when the annihilation of all life and thought will appear as a fatal nece

3- the equinox of the gods vol. iii, 4- eight lectures on yoga- the deepest book written on the subject of yoga. vol. iii, 5- the book of thoth- a masterpiece on the egyptian tarot, with appendices, and designs with an entirely new pack of tarot cards, executed by frieda harris. goetia, the- the most intelligible of the mediaeval rituals of evocation. contains also the favourite invocation by the master therion. magic without tears get any book for free on: www.abika.com 336 heart of the master, the- a sublime masterpiece, describing a vision given upon the holy hill of sidi bou said. thelemic books knox om pax- four invaluable treatises and a preface on mysticism and magick. liber aleph- the book of wisdom or folly. this book contains some of the deepest secrets of initiation, with a clea

arita- this book describes in magical language a very secret process 56 of initiation. liber cordis cincti serpente- the book of the heart girt with the serpent: an account of the aspirant with his holy guardian angel. liber 418- the vision and- first published in equinox i, 5. the voice a new publication was issued subsequently with the full text, an introduction, and extensive commentary by the master therion. magic without tears get any book for free on: www.abika.com 337 liber legis- the book of- this book is the foundation of the law the new aeon, and thus of the whole work. liber vii- the book of- gives in magical language an lapis lazuli account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to the book of the heart girt with the serpe

ALEISTER CROWLEY THE I CHING

, paint, carve, etch, mould, build as he will: to dress as he will. 4. man has the right to love as he will "take your fill and will of love as ye will, when, where, and with whom ye will- al. i. 51. 5. man has the right to kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is m

o the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questions concerning the forces of this divination: thou mayest read in "magick" where the master therion hath made discourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leaps; a bursting cata

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the nuit- hadit- ra-hoor-khuit triad. this last sentence of this paragraph is in a sense the sum of this whole book; for it is the threefold book of law. it is therefore the message of the beast, his word as a magus that he must utter. it will be well therefore to reprint the substance of the message which he first promulgated on his formal initiation into that grade. liber ii. the message of the master therion "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt" thelema- thelema- means will. the key to this message is this word- will. the first obvious meaning of this law is confirmed by antithesis "the word of sin is restriction" again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpose

this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should not be perfectly simple for everybody to understand the message of the master therion. thou must (1) find out what is thy will (2) do that will with (a) one-pointedness (b) detachment (c) peace. then, and then only, art thou in harmony with the movement of things, thy will part of, and therefore equal to, the will of god. and since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be go

ALEISTER CROWLEY THE OTO GNOSTIC MASS

f course the sanskrit "word" familiar to most students (see book 4 part iii. ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex baphomet xir liber xv book 15 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of th

BLUE EQUINOX

in the background all is spring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original si

hich is the foundation of our whole work, and the commentary thereon by the master through whom it was given to the world. liber lxi. a manuscript giving an account of the history of the a.a. in recent times. this history contains no mythology: it is a statement of facts susceptible of rational proof. liber cl. de lege libellum. a short explanation of the law, extolling its sublime virtue. by the master therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly the pr monstrance of a.a. 13 relation of the aspirant with his higher self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master

tion of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the dia

the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: b

iation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the

aster therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of

in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book. liber clvii. the tao teh king. a new translation, with a commentary, by the master therion. this is the most exalted and yet practical of the chinese classics. liber clxv. the account of the attainment of a master of the temple: given in full detail by frater

v. the structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instructions are in course of preparation, and will be announced in due co

e law. this book is the foundation of the new on, and thus of the whole of our work. the equinox, vol i. nos i-x. the standard work of reference in all occult matters. the encyclopaedia of initiation. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practice (4) the law. liber ii. the message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e

nce. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian

ading. curriculum of a.a. 27 course ii the basis of our whole work is the book of the law. it is essential for every probationer to study this book and those which are directly connected with it, as commentaries: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber ii. the message of the master therion. explains the essence of the new law in a very simple manner. liber dcccxxxvii. the law of liberty. a further explanation of the book of the law in reference to certain ethical problems. liber cl. de lege libellum. a further explanation of the law, with special reference to the powers and privleges conferred by its acceptance. liber cxi (aleph. the book of wisdom or folly. an extend

ccxxxvii. the law of liberty. a further explanation of the book of the law in reference to certain ethical problems. liber cl. de lege libellum. a further explanation of the law, with special reference to the powers and privleges conferred by its acceptance. liber cxi (aleph. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. liber x. liber porta lucis. this book is an account of the sending forth of the master by the a.a. an an explanation of his mission. liber tzaddi vel hamus hermeticus sub figur xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs

inner college differ therefore from those employed in the outer. additional publications will be referred, as they are issued, to the proper course. the exempt adept will possess a thorough knowledge of all these courses, and present a thesis of his own, as a general epitome of his own attainment as reflected in the sphere of the mind. love is the law, love under will. liber ii the message of the master therion v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 41 liber ii the message of the master therion (all quotations in this message are from liber ccxx, the book of the law .do what thou wilt shall be the whole of the law .t

his comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisharb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should now be perfectly simple for everybody to understand the message of the master therion. thou must (1) find out what is thy will (2) do that will with (a) one-pointedness (b) detachment (c) peace. then, and then only, art thou in harmony with the movement of things, thy will part of, and therefore equal to, the will of god. and since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be go

the law of thelema an epistle written to professor l. b. k. who also himself waited for the new on, concerning the o.t.o. and its solution of divers problems of human society, particularly those concerning property, and now reprinted for general circulation. my dear sir. do what thou wilt shall be the whole of the law. i was glad to receive your letter of inquiry with regard to the message of the master therion. it struck you naturally enough that on the surface there is little distinction between the new law and the canon of anarchy; and you ask .how is the law to be fulfilled in the case of two boys who want the same orange. but since only one boy (at most) can eat the orange, it is evident that one of them is mistaken in supposing that it is essential to his will to eat it. the question

to devas, men and gods. reference is here made to the attainment of the buddha. it was only after he had abandoned the ascetic life that he attained, and so far from manifesting that attainment by nonaction, he created a revolution in india by attacking the caste system, and by preaching his law created a karma so violent that even today its primary force is still active. the present .buddha. the master therion, is doing a similar, but even greater work, by his proclamation: do what thou wilt shall be the whole of the law. 32. sow kindly acts and thou shalt reap their fruition. inaction in a deed of mercy becomes an action in a deadly sin. thus saith the sage. this continues the diatribe against non-action, and points out that the ascetic is entirely deluded when he supposes that doing not

s own experience put into words would then form a far better translation of oriental works on the same subject, than any translation which a scholar might furnish. i am inclined to think that this was blavatsky.s method. so obvious a forgery as this volume only contains so much truth and wisdom because this is the case. the master. alike of language and of experience.has at hast arisen; it is the master therion.the beast.666.the logos of the on. whose word is .do what thou wilt shall be the whole of the law. 4. the rugged path of four-fold dhyana winds on uphill. thrice great is he who climbs the lofty top. 5. the paramita heights are crossed by a still steeper path. thou hast to fight thy way through portals seven, seven strongholds leid by cruel crafty powers.passions incarnate. the dist

DIABOLUS

o regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

1. christian, paul. the history and practice of magic. 2 vols. london: forge press, 1952. christopher, milbourne. the illustrated history of magic. new york: thomas y. crowell, 1973. reprint, london: robert hale, 1975. panorama of magic. new york: dover, 1962. crow, w. b. a history of magic, witchcraft& occultism. london: aquarian press, 1968. reprint, london: abacus, 1972 [crowley, aleister] the master therion. magick in theory and practice. paris, 1929. reprint, new york: castle books, n.d. rev. ed. magick. edited by john symonds and kenneth grant. london: routledge& kegan paul, 1973. reprint, new york: samuel weiser, 1974. ennemoser, joseph. the history of magic. 2 vols. london, 1854. reprint, new hyde park, n.y: university books, 1970. freedland, nat. the occult explosion. new york: g

FRATER U D PRACTICAL SIGIL MAGIC

o have power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo what thou wilt shall be the whole of the law. love is the law, love under wil1' as well as his whole thelemic concept, prove him a dogmatic magician. austin osman spare and his theory of sigils/ 5 not so austin osman spare. he seems to derive from the in

L 001

to the next row of asterisks must accompany all copies made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his co

L 002

risks must accompany all copies made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber ii the message of the master therion this epistle first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed

LIBER ALEPH

d water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic edition (based on the 1991 printing) issued by celepha s press, somewhere beyond the tanarian hills, 2004

nich a 201 zs de veritate rerum mensurenda 202 zt de aphorismo ubi dico: omnia sunt 203 zu de ratione huius epistol scribend 204 zf de natura huius epistola 205 zc de modo quo hanc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i have ever composed. the thou

LIBER LIBRAE

us grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200t the paradigmal pirate (liber lll& liber ventum) by joshua wetzel (aka frater ratatosk) stafford, england the paradigmal pirate by joshua wetzel second edition c 2006 all rights reserved, including the right to reproduce this book, or portions thereof, in any form. the right of joshua we

LIBER SAMEKH

may in fact have been summarized by yorke from samekh, rather than copied from any crowley ms. notes. in the gpramonstrance of a a h in equinox iii (1, we find listed among the forthcoming official publications: liber ccclxv. the preliminary invocation of the goetia socalled, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. 365 might have been chosen as the number of abrasax. the same description appeared in the list of gofficial publications of a a h in appendix i of magick in theory and practice, but the number was given there as gliber ccclxv vel cxx. h the latter numeration (120 ]ms, samekh gin full h)

MOTTA MARCELO THE COMMENTARIES OF AL

t path may go strange ways. those whose will is difficult, or likely to affect their fellow men more than others, may expect hardship in proportion to the weight and scope of their purpose in life. witness his own life! 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. the best commentary to this verse is to be found in liber ii, the message of the master therion. this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to liber lxv, ii, 24, and to the tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a school-boy or a

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