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object:3.00 - Introduction
author class:Aleister Crowley
subject class:Occultism
book class:Liber ABA
, ,
MAGIC is the Highest, most Absolute, and most Divine
Knowledge of Natural Philosophy, advanced in its works and
wonderful operations by a right understanding of the inward and
occult virtue of things; so that true Agents being applied to proper
Patients, strange and admirable effects will thereby be produced.
Whence magicians are profound and diligent searchers into Nature;
they, because of their skill, know how to anticipate an effect, the
which to the vulgar shall seem to be a miracle.
The Gotia of the Lemegeton of King Solomon.2
Whenever sympathetic magic occurs in its pure unadulterated
form, it is assumed that in nature one event follows another
necessarily and invariably without the intervention of any spiritual
or personal agency.
Thus its fundamental conception is identical with that of
modern science; underlying the whole system is a faith, implicit
but real and firm, in the order and uniformity of nature. The
magician does not doubt that the same causes will always produce
the same effects, that the performance of the proper ceremony
accompanied by the appropriate spell, will invariably be attended
by the desired results, unless, indeed, his incantations should
chance to be thwarted and foiled by the more potent charms of
another sorcerer. He supplicates no higher power: he sues the favour
of no fickle and wayward being: he abases himself before no awful
deity. Yet his power, great as he believes it to be, is by no means

1. [Grk., You shall be a deathless god, immortal, no longer subject to death.
The final line of the Golden Verses of Pythagoras,]
2. [Part of the Preliminary Definition of Magic which appears at the start of
some MSS. of the Lemegeton, a 17th-century English compilation of magical texts
attri buted to Solomon; in turn taken from an English translation of Themis Aur, a
Rosicrucian work by Michael Maier.]



arbitrary and unlimited. He can wield it only so long as he strictly
conforms to the rules of his art, or to what may be called the laws of
[x] nature as conceived by him. To neglect these rules, to break these
laws in the smallest particular is to incur failure, and may even
expose the unskilful practitioner himself to the utmost peril. If he
claims a sovereignty over nature, it is a constitutional sovereignty
rigorously limited in its scope and exercised in exact conformity with
ancient usage. Thus the analogy between the magical and the
scientific conceptions of the world is close. In both of them the
succession of events is perfectly regular and certain, being
determined by immutable laws, the operation of which can be
foreseen and calculated precisely; the elements of caprice, of
chance, and of accident are banished from the course of nature. Both
of them open up a seemingly boundless vista of possibilities to him
who knows the causes of things and can touch the secret springs
that set in motion the vast and intricate mechanism of the world.
Hence the strong attraction which magic and science alike have
exercised on the human mind; hence the powerful stimulus that
both have given to the pursuit of knowledge. They lure the weary
enquirer, the footsore seeker, on through the wilderness of
disappointment in the present by their endless promises of the
future: they take him up to the top of an exceeding high mountain
and shew him, beyond the dark clouds and rolling mists at his feet, a
vision of the celestial city, far off, it may be, but radiant with
unearthly splendour, bathed in the light of dreams.
Dr. J. G. FRAZER, The Golden Bough.1
So far, therefore, as the public profession of magic has been
one of the roads by which the ablest men have passed to supreme
power, it has contri buted to emancipate mankind from the
thraldom of tradition and to elevate them into a larger, freer life,
with a broader outlook on the world. This is no small service
rendered to humanity. And when we remember further that in
another direction magic has paved the way for science, we are force
to admit that if the black art has done much evil, it has also been the
source of much good; that if it is the child of error, it has yet been
the mother of freedom and truth.

1. [The Magic Art and the Evolution of Kings (part I of the third edition Golden
Bough), i. 220-221. Emphasis Crowleys.]
2. [The Magic Art &c., i. 218-219. Emphasis Crowleys.]



Prove all things; hold fast that which is good.


Also the mantras and spells; the obeah and the wanga; the work
of the wand and the work of the sword: these he shall learn and
He must teach; but he may make severe the ordeals.
The word of the Law is .
LIBER AL vel xxxi: The Book of the Law.2

This book is for
for every man, woman, and child.
My former work has been misunderstood, and its scope limited, by
my use of technical terms. It has attracted only too many dilettanti and
eccentrics, weaklings seeking in Magic an escape from reality. I
myself was first consciously drawn to the subject in this way. And
it has repelled only too many scientific and practical minds, such as
I most designed to influence.
is for
I have written this book to help the Banker, the Pugilist, the
Biologist, the Poet, the Navvy, the Grocer, the Factory Girl, the
Mathematician, the Stenographer, the Golfer, the Wife, the Consul
and all the restto fulfil themselves perfectly, each in his or her
own proper function.
Let me explain in a few words how it came about that I blazoned the
upon the Banner that I have borne before me all my life.
Before I touched my teens, I was already aware that I was THE
BEAST whose number is 666. I did not understand in the least what [xii]
that implied; it was a passionately ecstatic sense of identity.

1. [1 Thess. V. 21.]
2. [cap. I vv. 37-39.]



In my third year at Cambridge, I devoted myself consciously to
the Great Work, understanding thereby the Work of becoming a
Spiritual Being, free from the constraints, accidents, and deceptions of
material existence.
I found myself at a loss for a name to designate my work, just
as H. P. Blavatsky some years earlier. Theosophy, Spiritualism, Occultism, Mysticism, all involved undesirable connotations.
I therefore chose the name
as essentially the most sublime, and actually the most discredited of
all the available terms.
I swore to rehabilitate
to identify it with my own career; and to compel mankind to
respect, love, and trust that which they scorned, hated and feared. I
have kept my Word.
But the time is now come for me to carry my banner into the thick
of the press of human life.
I must make
the essential factor in the life of
In presenting this book to the world, I must then explain and justify
my position by formulating a definition of
and setting forth its main principles in such a way that
may understand instantly that their souls, their lives, in every relation
with every other human being and every circumstance, depend upon
and the right comprehension and right application thereof.
is the Science and Art of causing Change to occur in conformity
with Will.


(Illustration: It is my Will to inform the World of certain facts [xiii]
within my knowledge. I therefore take magical weapons, pen,
ink, and paper; I write incantations these sentencesin the
magical language i.e. that which is understood by the people I
wish to instruct; I call forth spirits, such as printers, publishers,
booksellers, and so forth, and constrain them to convey my message
to those people. The composition and distribution of this book is
thus an act of
by which I cause Changes to take place in conformity with my
Any required Change may be effected by the application of the
proper kind and degree of force in the proper manner through the
proper medium to the proper object.
(Illustration: I wish to prepare an ounce of Chloride of Gold. I
must take the right kind of acid, nitro-hydrochloric and no other, in
sufficient quantity and of adequate strength, and place it, in a vessel
which will not break, leak, or corrode, in such a manner as will not
produce undesirable results, with the necessary quantity of Gold:
and so forth. Every Change has its own conditions.
In the present state of our knowledge and power some changes
are not possible in practice; we cannot cause eclipses, for instance,
or transform lead into tin, or create men from mushrooms. But it is
theoretically possible to cause in any object and change of which
that object is capable by nature; and the conditions are covered by
the above postulate.

1. Every intentional act is a Magical Act.2
(Illustration: See Definition above.)

2. Every successful act has conformed to the postulate.
3. Every failure proves that one or more requirements of the
postulate have not been fulfilled.

1. In one sense Magick may be defined as the name given to Science by the vulgar.
2. By Intentional I mean willed. But even unintentional acts so-seeming are
not truly so. Thus, breathing is an act of the Will-to-live.




(Illustration: There may be failure to understand the case, as
when a doctor makes a wrong diagnosis, and the treatment injures
his patient. There may be failure to apply the right kind of force, as
when a rustic tries to blow out an electric light. There may be
failure to apply the right degree of force, as when a wrestler has his
hold broken. There may be failure to apply the force in the right
manner, as when one presents a cheque at the wrong window of the
bank. There may be failure to employ the correct medium, as when
Leonardo da Vinci found his masterpiece fade away. The force may
be applied to an unsuitable object, as when one tries to crack a
stone, thinking it a nut.)

4. The first requisite for causing any change is through
qualitative and quantitative understanding of the conditions.
(Illustration: The most common cause of failure in life is ignorance
of ones own True Will, or of the means by which to fulfil that Will.
A man may fancy himself a painter, and waste his life trying to
become one; or he may be really a painter, and yet fail to understand
and measure up to the difficulties peculiar to that career.)

5. The second requisite of causing any change is the practical
ability to set in motion the necessary forces.
(Illustration: A banker may have a perfect grasp of a given
situation, yet lack the quality of decision, or the assets, necessary to
take advantage of it.)

6. Every man and every woman is a star.1
That is, every human being is intrinsically an independent
individual with his own proper character and proper motion.

7. Every man and every woman has a course, depending partly on
the self, and partly on the environment, which is natural and
necessary for each. Anyone who is forced from his own course,
either through not understanding himself, or through external
opposition, comes into conflict with the order of the Universe,
and suffers accordingly.
(Illustration: A man may think it his duty to act in a certain way,
through having made a fancy picture of himself, instead of
investigating his actual nature. For example, a woman may make
herself miserable for life by thinking that she prefers love to social
consideration, or vice versa. One woman may stay with an unsym

1. [AL I. 3.]



pathetic husb and when she would really be happy in an attic with a
lover, while another may fool herself into a romantic elopement
when her only true pleasures are those of presiding at fashionable
functions. Again, a boys instinct may tell him to go to sea, while
his parents insist on his becoming a doctor. In such a case, he will
be both unsuccessful and unhappy in medicine.)

8. A man whose conscious will is at odds with his True Will is
wasting his strength.
He cannot hope to influence his
environment efficiently.
(Illustration: When Civil War rages in a nation, it is in no condition
to undertake the invasion of other countries. A man with cancer
employs his nourishment alike to his own use and to that of the
enemy which is part of himself. He soon fails to resist the pressure
of his environment. In practical life, a man who is doing what his
conscience tells him to be wrong will do it very clumsily. At first!)

9. A man who is doing his True Will has the inertia of the
Universe to assist him.
(Illustration: The first principle of success in evolution is that the
individual should be true to his own nature, and at the same time
adapt himself to his environment.)

10. Nature is a continuous phenomenon, though we do not know
in all cases how things are connected.
(Illustration: Human consciousness depends on the properties of
protoplasm, the existence of which depends on innumerable
physical conditions peculiar to this planet; and this planet is
determined by the mechanical balance of the whole universe of
matter. We may then say that our consciousness is causally
connected with the remotest galaxies; yet we do not know even how
it arises fromor with the molecular changes in our brain.)

11. Science enables us to take advantage of the continuity of
Nature by the empirical application of certain principles whose
interplay involves different orders of idea connected with each [xvi]
other in a way beyond our present comprehension.
(Illustration: We are able to light cities by rule-of-thumb methods.
We do not know what consciousness is, or how it is connected with
muscular action; what electricity is or how it is connected with the
machines that generate it; and our methods depend on calculations
involving mathematical ideas which have no correspondence in the


Universe as we know it.1)

12. Man is ignorant of the nature of his own being and powers.
Even his idea of his limitations is based on experience of the past,
and every step in his progress extends his empire. There is
therefore no reason to assign theoretical limits2 to what he may be,
or to what he may do.
(Illustration: A generation ago it was supposed theoretically
impossible that man should ever know the chemical composition of
the fixed stars. It is known that our senses are adapted to receive
only an infinitesimal fraction of the possible rates of vibration.
Modern instruments have enabled us to detect some of these suprasensibles by indirect methods, and even to use their peculiar
qualities in the service of man, as in the case of the rays of Hertz and
Rntgen. As Tyndall said, man might at any moment learn to
perceive and utilize vibrations of all conceivable and inconceivable
kinds. The question of Magick is a question of discovering and
employing hitherto unknown forces in nature. We know that they
exist, and we cannot doubt the possibility of mental or physical
instruments capable of bringing us into relation with them.)

13. Every man is more or less aware that his individuality
comprises several orders of existence, even when he maintains
that his subtler principles are merely symptomatic of the changes
in his gross vehicle. A similar order may be assumed to extend
throughout nature.
(Illustration: One does not confuse the pain of toothache with the
decay which causes it. Inanimate objects are sensitive to certain
physical forces, such as electrical and thermal conductivity, but
neither in us nor in themso far as we knowis there are direct
conscious perception of these forces. Imperceptible influences are
therefore associated with all material phenomena; and there is no
reason why we should not work upon matter through these subtle
energies as we do through their material bases. In fact, we use
magnetic force to move iron, and solar radiation to reproduce

14. Man is capable of being, and using, anything which he
perceives, for everything that he perceives is in a certain sense a

1. For instance, irrational, unreal, and infinite expressions.
2. I.e., exceptpossiblyin the case of logically absurd questions, such as the
Schoolmen discussed in connection with God.



part of his 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 of 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
animals. He has employed poetic genius for political purposes.)

15. Every force in the Universe is capable of being transformed
into any other kind of force by using suitable means. There is
thus an inexhaustible supply of any particular kind of force that
we may need.
(Illustration: Heat may be transformed into light and power by
using it to drive dynamos. The vibrations of the air may be used to
kill men by so ordering them in speech as to inflame war-like
passions. The hallucinations connected with the mysterious energies
of sex result in the perpetuation of the species.)

16. The application of any given force affects all the orders of
being which exist in the object to which it is applied, whichever
of those orders is directly affected.
(Illustration: If I strike a man with a dagger, his consciousness,
and not his body only, is affected by my act, although the dagger, as
such, has no direct relations therewith. Similarly, the power of my [xviii]
thought may so work on the mind of another person as to produce
far-reaching physical changes in him, or in others through him.)

17. A man may learn to use any force so as to serve any purpose,
by taking advantage of the above theorems
(Illustration: A man may use a razor to make himself vigilant over
his speech, by using it to cut himself whenever he unguardedly
utters a chosen word. He may serve the same purpose by resolving
that every incident of his life shall remind him of a particular thing,
making every impression the starting point of a connected series of
thoughts ending in that thing. He might also devote his whole
energies to some particular object, by resolving to do nothing at
variance therewith, and to make every act turn somehow or other to
the advantage of that object.)



18. He may attract to himself any force of the Universe by making
himself a fit receptacle for it, establishing a connection with it,
and arranging conditions to that its nature compels it to flow
toward him.
(Illustration: If I want pure water to drink, I dig a well in a place
where there is underground water; I prevent it from leaking away;
and I arrange to take advantage of waters accordance with the laws
of Hydrostatics to fill it.)

19. Mans sense of himself as separate from, and opposed to, the
Universe is a bar to his conducting its currents. It insulates him.
(Illustration: A popular leader is most successful when he forgets
himself, and remembers only The Cause. Self-seeking engenders
jealousy and schism. When the organs of the body assert their
presence other than by silent satisfaction, it is a sign that they are
disease. The single exception is the organ of reproduction. Yet even
in this case its self-assertion bears witness to its dissatisfaction with
itself, since it cannot fulfil its function until completed by its
counterpart in another organism.)

20. Man can only attract and employ the forces for which he is
really fitted.
(Illustration: You cannot make a silk purse out of a sows ear. A
[xix] true poet finds inspiration in everything that exists. A true man of
science learns from every phenomenon. But Nature is dumb to the
hypocrite; for in Her there is nothing false.1)

21. There is no limit to the extent of the relations of any man with
the Universe in essence; for as soon as man makes himself one
with any idea the means of measurement cease to exist. But his
power to utilize that force is limited by his mental power and
capacity, and by the circumstances of his human environment.
(Illustration: When a man falls in love, the whole world becomes
to him nothing but love boundless and immanent; but his mystical
state is not contagious; his fellow-men are either amused or annoyed.
He can only extend to others the effect which his love has had upon
himself by means of his mental and physical qualities. Thus,

1. It is no objection that the hypocrite is himself part of Nature. He is an
endothermic product, divided against himself, with a tendency to break up. He
will see his own qualities everywhere, and thus obtain a radical misconception of
phenomena. Most religions of the past have failed by expecting Nature to conform
with their ideals of proper conduct.



Catullus, Dante and Swinburne made their love a mighty mover of
mankind by virtue of their power to put their thoughts on the
subject in musical and eloquent language. Again, Cleopatra and
other people in authority moulded the fortunes of many other
people by allowing love to influence their political actions. The
Magician, however well he succeed in making contact with the
secret sources of energy in nature, can only use them to the extent
permitted by his intellectual and moral qualities. Mohammeds
intercourse with Gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his comm and of Arabic.
Hertz discovery of the rays which we now use for wireless telegraphy was sterile until reflected through the minds and wills of the
people who could take his truth, and transmit it to the world of
action by means of mechanical and economic instruments.)

22. Every individual is essentially sufficient to himself. But he is
unsatisfactory to himself until he has established himself in his
right relations with the Universe.
(Illustration: A microscope, however perfect, is useless in the
hands of savages. A poet, however sublime, must impose himself [xx]
upon his generation if he is to enjoy (and even to understand)
himself, as theoretically should be the case.)

23. Magick is the Science of understanding oneself and ones
conditions. It is the Art of applying that understanding in action.
(Illustration: A golf club is intended to move a special ball in
special circumstances. A Niblick should rarely be used on the tee,
or a Brassie under the bank of a bunker. But also, the use of any
club demands skill and experience.)

24. Every man has an indefeasible right to be what he is.
(Illustration: To insist that any one else shall comply with ones
own standards is to outrage, not only him, but oneself, since both
parties are equally born of necessity.)

25. Every man must do Magick each time that he acts or even
thinks, since a thought is an internal act whose influence
ultimately affects action, though it may not do so at the time.
(Illustration: The least gesture causes a change in a mans own
body, and in the air around him; it disturbs the balance of the entire
Universe, and its effects continue eternally throughout all space.
Every thought, however swiftly suppressed, has its effect on the


mind. It stands as one of the causes of every subsequent thought,
and tends to influence every subsequent action. A golfer may lose a
few yards on his drive, a few more with his second and third, he
may lie on the green six bare inches too far from the hole; but the
net result of these trifling mishaps is the difference of a whole
stroke, and so probably between halving and losing the hole.

26. Every man has a right, the right of self-preservation, to fulfil
himself to the utmost.1
(Illustration: A function imperfectly performed injures, not only
itself, but everything associated with it. If the heart is afraid to beat
for fear of disturbing the liver, the liver is starved fro blood, and
avenges itself on the heart by upsetting digestion, which disorders
respiration, on which cardiac welfare depends.)

27. Every man should make Magick the keynote of his life. He
should learn its laws and live by them.
(Illustration: The banker should discover the real meaning of his
existence, the real motive which led him to choose that profession.
He should understand banking as a necessary factor in the economic
existence of mankind, instead of as merely a business whose objects
are independent of the general welfare. He should learn to distinguish false values from real, and to act not on accidental fluctuations
but on considerations of essential importance. Such a banker will
prove himself superior to others; because he will not be an individual
limited by transitory things, but a force of Nature, as impersonal,
impartial and eternal as gravitation, as patient and irresistible as the
tides. His system will not be subject to panic, any more than the
law of Inverse Squares is disturbed by Elections.2 He will not be
anxious about his affairs because they will not be his; and for that
reason he will be able to direct them with the calm, clear-headed
confidence of an onlooker, with intelligence unclouded by selfinterest and power unimpaired by passion.

28. Every man has a right to fulfil his own will without being
afraid that it may interfere with that of others; for if he is in his
proper place, it is the fault of others if they interfere with him.

1. Men of criminal nature are simply at issue with their True Wills. The
murderer has the Will-to-Live, and his will to murder is a false will at variance
with his true Will, since he risks death at the hand of Society by obeying his
criminal impulse.
2. [v.l. (in a surviving TS.) Electrons; the reading here is from the first print
edition and is retained as it appears to make more sense in the context.]



(Illustration: If a man like Napoleon were actually appointed by
destiny to control Europe, he should not be blamed for exercising
his rights. To oppose him would be an error. Any one so doing
would have made a mistake as to his own destiny, except in so far
as it might be necessary for him to learn the lessons of defeat. The
sun moves in space without interference. The order of Nature
provides an orbit for each star. A clash proves that one or the other
has strayed from his course. But as to each man that keeps his true
course, the more firmly he acts, the less likely are others to get in his
way. His example will help them to find their own paths and [xxii]
pursue them. Every man that becomes a Magician helps others to
do likewise. The more firmly and surely men move, and the more
such action is accepted as the standard of morality, the less will
conflict and confusion hamper humanity.)

I hope the above principles will demonstrate to
that their welfare, their very existence, is bound up in
I trust that they will understand, not only the reasonableness, but
the necessity of the fundamental truth which I was the means of
giving to mankind:
Do what thou wilt shall be the whole of the Law.
I trust that they will assert themselves as individually absolute, that
they will grasp the fact that it is their right to assert themselves, and
to accomplish the task for which their nature fits them. Yea, more,
that this is their duty, and that not only to themselves but to others,
a duty founded upon universal necessity, and not to be shirked on
account of any casual circumstances of the moment which may
seem to put such conduct in the light of inconvenience or even of
The essence of
is simple enough in all conscience. It is not otherwise with the art of
government. The Aim is simply prosperity; but the theory (alas!) is
tangled, and the practice beset with briars.
In the same way


is merely to be and to do. I should add: to suffer. For Magick is
the verb; and it is part of the Training to use the passive voice. This
[xxiii] is, however, a matter of Initiation rather than of Magick in its
ordinary sense. It is not my fault if being is baffling, and doing
Yet, once the above principles are firmly fixed in the mind, it is
easy enough to sum up the situation very shortly. One must find
out for oneself, and make sure beyond doubt, who one is, what one
is, why one is. This done, one may put the will which is implicit in
the Why into words, or rather into One Word. Being thus
conscious of the proper course to pursue, the next thing is to
understand the conditions necessary to following it out. After that,
one must eliminate from oneself every element alien or hostile to
success, and develop those parts of oneself which are specially
needed to control the aforesaid conditions.
Let us make an analogy. A nation must become aware of its own
character before it can be said to exist. From that knowledge it must
divine its destiny. It must then consider the political conditions of
the world; how other countries may help or hinder it. It must then
destroy in itself any elements discordant with its destiny. Lastly, it
must develop in itself those qualities which will enable it to combat
successfully the external conditions which threaten to oppose its
purpose. We have had a recent example in the young German
Empire, which, knowing itself and its will, disciplined and trained
itself so that it conquered the neighbours which had oppressed it for
so many centuries. But after 1866 and 1870, 1914! It mistook itself for
superhuman, it willed a thing impossible, it failed to eliminate its
own internal jealousies, it failed to understand the conditions of
victory,1 it did not train itself to hold the sea, and thus, having
violated every principle of
it was pulled down and broken into pieces by provincialism and
democracy, so that neither individual excellence nor civic virtue has
yet availed to raise it again to that majestic unity which made so
bold a bid for the mastery of the race of man.
The sincere student will discover, behind the symbolic technicalities of this book, a practical method of making himself a
[xxiv] Magician. The processes described will enable him to discriminate

1. At least, it allowed England to discover its intentions, and so to combine the
world against it.



between what he actually is, and what he has fondly imagined
himself to be.1 He must behold his soul in all its awful nakedness,
he must not fear to look on that appalling actuality. He must
discard the gaudy garments with which his shame has screened
him; he must accept the fact that nothing can make him anything
but what he is. He may lie to himself, drug himself, hide himself;
but he is always there. Magick will teach him that his mind is
playing him traitor. It is as if a man were told that tailors fashionplates were the canon of human beauty, so that he tried to make
himself formless and featureless like them, and shuddered with
horror at the idea of Holbein making a portrait of him. Magick will
show him the beauty and majesty of the self which he has tried to
suppress and disguise.
Having discovered his identity, he will soon perceive his
purpose. Another process will show him to make that purpose
pure and powerful. He may then learn how to estimate his environment, learn how to make allies, how to make himself prevail against
all powers whose error has caused them to wander across his path.
In the course of this Training, he will learn to explore the Hidden
Mysteries of Nature, and to develop new senses and faculties in
himself, whereby he may communicate with, and control, Beings
and Forces pertaining to orders of existence which have been [xxv]
hitherto inaccessible to profane research, and available only to that
unscientific and empirical
(of tradition) which I came to destroy in order that I might fulfil.
I send this book into the world that every man and woman may
take hold of life in the proper manner. It does not matter if ones
present house of flesh be the hut of a shepherd; by virtue of my

1. Professor Sigmund Freud and his school have, in recent years, discovered a
part of this body of Truth, which has been taught for many centuries in the
Sanctuaries of Initiation. But failure to grasp the fulness of Truth, especially that
implied in my Sixth Theorem (above) and its corollaries, has led him and his
followers into the error of admitting that the avowedly suicidal Censor is the
proper arbiter of conduct. Official psycho-analysis is therefore committed to
upholding a fraud, although the foundation of the science was the observation of
the disastrous effects in the individual of being false to his Unconscious Self, whose
writing on the wall in dream language is the record of the sum of the essential
tendencies of the true nature of the individual. The result has been that psychoanalysts have misinterpreted life, and announced the absurdity that every human
being is essentially an anti-social, criminal, and insane animal. It is evidence that the
errors of the Unconscious of which the psycho-analysts complain are neither more
nor less than the original sin of the theologians whom they despise so heartily.



he shall be such a shepherd as David was. If it be the studio of a
sculptor, he shall so chisel from himself the marble that masks his
idea that he shall be no less a master than Rodin.
And as for me, so far as this my book achieves this end, I shall
have gained the goal of my own wandering through the world.
Witness mine hand:
1 (}wyrt): The Beast 666; MAGUS 9 = 28
AA who is The Word of the on THELEMA; whose
name is called V.V.V.V.V.2 8 = 38 AA in the City of the
Pyramids; 3 7 = 48; OL SONUF VAORESAGI4 6=58.
and ..... .....5 5 = 68 AA in the Mountain of Abiegnus: but
FRATER PERDURABO6 in the Outer Order of the AA
and in the World of men upon the Earth, Aleister Crowley of
Trinity College, Cambridge.

1. [Grk., The Great Beast.]
2. [Abbreviation for Vi Veri Vniversum Vivus Vici (Lat., By the power of Truth, I,
a living man, have conquered the Universe); I have been informed that this is a
quote from a version of the Faust story, but have not so far manged to track it down.]
3. [Grk., a kind of emphatic double negative.]
4. [Enochian, I reign over ye (ol sonf vorsg); the opening words of the
first of Doctor Dees Angelic Keys.]
5. [In The Equinox of the Gods (p. 55 n.) Crowley remarks The Mystic Name of an
Adept of this degree is not to be divulged without special reasons for so doing.]
6. [Lat. I will endure.]

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Parasyte: The Maxim ::: Kiseij: Sei no kakuritsu (original tit ::: TV-MA | 22min | Animation, Action, Horror | TV Series (2014-2015) Episode Guide 24 episodes Parasyte: The Maxim Poster -- 17-year-old Shinichi Izumi is partially infected by a Parasyte; monsters that butcher and consume humans. He must learn to co-exist with the creature if he is to survive both the life of a Parasyte and human, as part monster, part person.
List of Parasyte characters
List of Parasyte -the maxim- episodes
Parasyte: Part 2

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