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object:3.08 - Of Equilibrium
class:chapter
author class:Aleister Crowley
subject class:Occultism
book class:Liber ABA

CHAPTER VIII

[60]

Of Equilibrium, and of the General and
Particular Method of Preparation of the
Furniture of the Temple and of the
Instruments of Art
Before there was equilibrium, countenance beheld not countenance.1 So sayeth the holiest of the Books of the Ancient Qabalah.
(Siphra Tzeniutha I. 2.)2 One countenance here spoken of is the
Macrocosm, the other the Microcosm.3
As said above, the object of any magick ceremony is to unite the
Macrocosm and the Microcosm.
It is as in optics; the angles of incidence and reflection are equal.
You must get your Macrocosm and Microcosm exactly balanced,
vertically and horizontally, or the images will not coincide.
This equilibrium is affirmed by the magician in arranging the
Temple. Nothing must be lop-sided. If you have anything in the
North, you must put something equal and opposite to it in the
South. The importance of this is so great, and the truth of it so
obvious, that no one with the most mediocre capacity for magick [61]
can tolerate any unbalanced object for a moment. His instinct
instinctively revolts.4 For this reason, the weapons, altar, circle,
and magus are all carefully proportioned one with another. It will


1. The full significance of this aphorism is an Arcanum of the grade of Ipsissimus.
It may, however, be partially apprehended by study of Liber Aleph, and the Book o
the Law and the Commentaries thereon. It explains Existence.
2. [English translation in Mathers, The Kabbalah Unveiled.]
3. This is the case because we happen ourselves to be Microcosms whose Law is
love under will. But it is also Magick for an unit which has attained Perfection
(in absolute nothingness, 00), to become divided for loves sake, for the chance of
union. [AL I. 29.]
4. This is because the essence of his being a Magician is his intuitive apprehension of the fundamental principles of the Universe. His instinct is a subconscious
assertion of the structural identity of the Macrocosm and the Microcosm. Equilibrium is the condition of manifested existence.

55


MAGICK IN THEORY AND PRACTICE

not do to have a cup like a thimble and a wand like a weavers
beam.1
Again, the arrangement of the weapons on the altar must be
such that they look balanced. Nor should the magician have any
unbalanced ornament. If he have the wand in his right hand, let
him have the Ring2 on his left, or let him take the Ankh, or the Bell,
or the Cup. And however little he move to the right, let him balance
it by an equivalent movement to the left; or if forwards, backwards;
and let him correct each idea by implying the contradictory contained therein. If he invoke Severity, let him recount that Severity
is the instrument of Mercy;3 if Stability, let him show the basis of
that Stability is constant change, just as the stability of a molecule is
secured by the momentum of the swift atoms contained in it.4
In this way let every idea go forth as a triangle on the base of two
opposites, making an apex transcending their contradiction in a
higher harmony.
It is not safe to use any thought in Magick, unless that thought
has been thus equilibrated and destroyed.
Thus again with the instruments themselves; the Wand must be
ready to change into a Serpent, the Pantacle into the whirling
Svastika or Disk of Jove, as if to fulfil the functions of the Sword.
[62] The Cross is both the death of the Saviour5 and the Phallic symbol
of Resurrection. Will itself must be ready to culminate in the
surrender of that Will:6 the aspirations arrow that is shot against
the Holy Dove must transmute itself into the wondering Virgin that
receives in her womb the quickening of the same Spirit of God.
Any idea that is thus in itself positive and negative, active and


1. See Bagh-i-Muattar, V, par. 2. [But while I am punished, thou, the author of
my offence, art bidden to sup. Go not, O sweet Habib! that ass-calibered Jew is as
unsuited to thy tender podex [Lat., anus] as the elephant to the nightingale. By
Allah, I say, go not! twere shame, when thou returnest, that thou shouldest seem
to thine El Qahar like Hatim Tais tunic to that Allah-forgotten hunchback Ali
Bukhti.]
2. This Ring has not been described in Part II of this book, for reasons which may
or may not be apparent to the reader. It is the symbol of Nuit, the totality of the
possible ways in which he may represent himself and fulfil himself.
3. For example, as when Firmness with ones self or another is the truest
kindness; or when amputation saves life.
4. See Liber 418, 11th thyr.
5. It is the extension in matter of the Individual Self, the Indivisible Point
determined by reference to the Four Quarters. This is the formula which enables it
to express its Secret Self; its dew falling upon the Rose is developed into an Eidolon
of itself, in due season.
6. See Liber LXV and Liber VII.

56


VIII: OF EQUILIBRIUM; AND OF THE METHOD OF PREPARATION

passive, male and female, is fit to exist above the Abyss; any idea
not so equilibrated is below the Abyss, contains in itself an
unmitigated duality or falsehood, and is to that extent aliphatic1
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.2 The Book of
Lies, falsely so-called (Liber 333) is worthy of close and careful study
in this respect. The Reader should also consult Konx Om Pax,
Introduction and Thien Tao in the same volume.
All this is to be expressed in the words of the ritual itself, and
symbolized in every act performed.
II
It is said in the ancient books of Magick that everything used by
the Magician must be virgin. That is: it must never have been
used by any other person for any other purpose. The greatest [63]
importance was attached by the Adepts of old to this, and it made
the task of the Magician no easy one. He wanted a wand; and in
order to cut and trim it he needed a knife. It was not sufficient
merely to buy a new knife; he felt that he had to make it himself. In
order to make the knife, he would require a hundred other things,
the acquisition of each of which might require a hundred more; and
so on. This shows the impossibility of disentangling ones self from
ones environment. Even in Magick we cannot get on without the
help of others.3
There was, however, a further object in this recommendation.
The more trouble and difficulty your weapon costs, the more useful
you will find it. If you want a thing well done, do it yourself. It


1. See The Qabalah for the use of this word, and study the doctrine concerning
the Kings of Edom. [Possibly Crowley refers to The Kabbalah Unveiled.]
2. See Poincar for the mathematical proof of this thesis. But 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=28. 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.
3. It is, and the fact is still more important, utterly fatal and demoralizing to
acquire the habit of reliance on others. The Magician must know every detail of his
work, and be able and willing to roll up his shirt-sleeves and do it, no matter how
trivial or menial it may seem. Abramelin (it is true) forbids the Aspirant to perform
any tasks of an humiliating type; but he will never be able to comm and perfect
service unless he has experience of such necessary work, mastered during his early
training.

57


MAGICK IN THEORY AND PRACTICE

would be quite useless to take this book to a department store, and
instruct them to furnish you a Temple according to specification. It
is really well worth the while of the Student who requires a sword
to go and dig out iron ore from the earth, to smelt it himself with
charcoal that he has himself prepared, to forge the weapon with his
own hands: and even to take the trouble of synthesizing the oil of
vitriol with which it is engraved. He will have learnt a lot of useful
things in his attempt to make a really virgin sword; he will
understand how one thing depends upon another; he will begin to
appreciate the meaning of the words the harmony of the
Universe, so often used so stupidly and superficially by the
ordinary apologist for Nature, and he will also perceive the true
operation of the law of Karma.1
Another notable injunction of the ancient Magick was that whatever appertained to the Work should be single. The Wand was to be
[64] cut with a single stroke of the knife. There must be no boggling and
hacking at things, no clumsiness and no hesitation. If you strike a
blow at all, strike with all your strength! Whatsoever thy hand
findeth to do, do it with all thy might!2 If you are going to take up
Magick, make no compromises. You cannot make revolutions with
rose-water, or wrestle in a silk hat. You will find very soon that you
must either lose the hat or stop wrestling. Most people do both.
They take up the magical path without sufficient reflection, without
that determination of adamant which made the author of this book
exclaim, as he took the first oath, PERDURABOI will endure
unto the end!3 They start on it at a great pace, and then find that
their boots are covered with mud. Instead of persisting, they go
back to Piccadilly. Such persons have only themselves to thank if
the very street-boys mock at them.
Another recommendation was this: buy whatever may be
necessary without haggling!
You must not try to strike a proportion between the values of
incommensurable things.4 The least of the Magical Instruments is
worth infinitely more than all that you possess, or, if you like, than


1. In this sense especially: any one thing involves, and is involved in, others
apparently altogether alien.
2. [Ecclesiastes IX. 10.]
3. For, enduring unto the End, at the End was Naught to endure. Liber 333,
Cap. Z.
4. However closely the square of any fraction approximates to 2, no fraction
equals 2 . 2 is not in the series; it is a different kind of number altogether.

58


VIII: OF EQUILIBRIUM; AND OF THE METHOD OF PREPARATION

all that you stupidly suppose yourself to possess. Break this rule,
and the usual Nemesis of the half-hearted awaits you. Not only do
you get inferior instruments, but you lose in some other way what
you thought you were so clever to have saved. Remember Ananias!1
On the other hand, if you purchase without haggling you will
find that along with your purchase the vendor has thrown in the [65]
purse of Fortunatus. No matter in what extremity you may seem to
be, at the last moment your difficulties will be solved. For there is
no power either of the firmament or of the ether, or of the earth or
under the earth, on dry land or in the water, of whirling air and of
rushing fire, or any spell and 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 all the malice of Choronzon, can
either check him or cause him to waver for one instant upon the
Path. This comm and and promise have been given by all the Magi
without exception. And where this comm and has been obeyed, this
promise has been most certainly fulfilled.
III
In all actions the same formul are applicable. To invoke a god,
i.e., to raise yourself to that godhead, the process is threefold,
PURIFICATION, CONSECRATION and INITIATION.
Therefore, every magical weapon, and even the furniture of the
Temple, must be passed through this threefold regimen. The details
only vary on inessential points. E.g. to prepare the magician, he
purifies himself by maintaining his chastity2 and abstaining from
any defilement. But to do the same with, let us say, the Cup, we
assure ourselves that the metal has never been employed for any
other purposewe smelt virgin ore, and we take all possible pains
in refining the metalit must be chemically pure.
To sum up this whole matter in a phrase, every article employed
is treated as if it were a candidate for initiation; but in those parts of


1. Observe well that there is never any real equivalence or measurable relation
between any two things, for each is impregnably Itself. The exchange of property
is not a mathematically accurate equation. The Wand is merely a conventional
expression of the Will, just as a word is of a thought. It can never be anything else;
thyus, though the process of making it, whether it involves time, money, or labour,
is a spiritual and moral synthesis, it is not measurable in terms of its elements.
2. See the Book of the Law and the Commentaries thereon for the true definition of
this virtue. [Also Little Essays toward Truth, essay Chastity.]

59


MAGICK IN THEORY AND PRACTICE

the ritual in which the candidate is blindfolded, we wrap the
weapon in a black cloth.1 The oath which he takes is replaced by a
charge in similar terms. The details of the preparation of each
weapon should be thought out carefully by the Magician.
Further, the attitude of the Magician to his weapons should be
[66]
that of the God to suppliant who invokes Him. It should be the
love of the father for his child, the tenderness and care of the
bridegroom for his bride, and that peculiar feeling which the
creator of every work of art feels for his masterpiece.
Where this is clearly understood, the Magician will find no
difficulty in observing the proper ritual, not only in the actual
ceremonial consecration of each weapon, but in the actual
preparation, a process which should adumbrate this ceremony; e.g.,
the Magician will cut the wand from the tree, will strip it of leaves
and twigs, will remove the bark. He will trim the ends neatly, and
smooth down the knots:this is the banishing.
He will then rub it with the consecrated oil until it becomes
smooth and glistening and golden. He will then wrap it in silk of
the appropriate colour:this is the Consecration.
He will then take it, and imagine that it is the hollow tube in
which Prometheus brought down fire from Heaven, formulating to
himself the passing of the Holy Influence through it. In this and
other ways will be perform the initiation; and, this being accomplished, he will repeat the whole process in an elaborate ceremony.2
To take an entirely different case, that of the Circle; the Magician
[67] will synthesize the Vermilion required from Mercury and Sulphur
which he has himself sublimated. This pure vermilion he will
himself mix with the consecrated oil, and as he uses this paint he
will think intently and with devotion of the symbols which he


1. This refers to the formula of the Neophyte. There are alternatives.
2. I have omitted to say that the whole subject of Magick is an example of
Mythopia in that particular form called Disease of Language. Thoth, God of
Magick, was merely a man who invented writing, as his monuments declare clearly
enough. Gramarye, Magick, is only the Greek Gramma [, a written
character, letter, etc.]. So also the old name of a Magical Ritual, Grimoire, is
merely a Grammar.
It appeared marvellous to the vulgar that men should be able to communicate at
a distance, and they began to attri bute other powers, merely invented, to the
people who were able to write. The Wand is then nothing but the pen; the Cup, the
Inkpot; the Dagger, the knife for sharpening the pen; and the disk (Pantacle) is
either the papyrus roll itself, or the weight which kept it in position, or the sandbox
for soaking up the ink. And, of course, the Papyrus of Ani is only the Latin for
toilet-paper.

60


VIII: OF EQUILIBRIUM; AND OF THE METHOD OF PREPARATION

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 preparation 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 preparation of each instrument.
There is a definite instruction in Liber A vel Armorum, in the
Equinox, Volume I, Number 4, as to the Lamp and the Four
Elemental Weapons.1



1. [See also Appendix VII, p. 407.]

61



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Fune wo Amu -- -- Zexcs -- 11 eps -- Novel -- Slice of Life Drama Romance -- Fune wo Amu Fune wo Amu -- Kouhei Araki, a veteran editor of the dictionary editorial division at Genbu Publishing, plans to retire in order to better care for his ailing wife. However, before retiring, he must find a replacement to complete his latest project: a new dictionary called "The Great Passage." But no matter where he looks, he cannot find anyone suitable, as making a dictionary requires a wealth of patience, time, and dedication. -- -- Mitsuya Majime works in Genbu Publishing's sales division, yet he has poor social skills and an inability to read the mood in most situations. In spite of this, he excels at having an enthusiasm for words thanks to his love of reading and careful personality. It is these skills that draw Araki to him and prompt him to offer Majime a position in the dictionary editorial department. As Majime accepts his new position, he finds himself unsure of his abilities and questioning whether he will fit in with his new co-workers. Yet amid the vast sea of words, The Great Passage will bring them together. -- -- -- Licensor: -- Discotek Media -- 91,862 7.64
Juubee Ninpuuchou -- -- Madhouse -- 1 ep -- Original -- Adventure Historical Horror Supernatural Romance Samurai Fantasy Shounen -- Juubee Ninpuuchou Juubee Ninpuuchou -- Jubei Kibagami wanders feudal Japan as an itinerant swordsman-for-hire. After a past betrayal left him masterless, he has no more patience for warring political factions and their schemes. Unfortunately, both past and political intrigue collide when he meets and saves a female ninja named Kagero from a man with the ability to make his body as hard as stone. -- -- The sole survivor of a ninja clan, Kagero continues her team's last mission: investigate a mysterious plague that wiped out an entire village. Jubei wants nothing to do with this, but the stone-like man's allies, a group of ninja with supernatural powers known as the Devils of Kimon, make that option difficult. To make matters worse, a government spy poisons Jubei, promising him an antidote if he can unravel the true intentions of the Devils of Kimon and their connection to the plague. The trail leads to shadow leaders, a plot to overthrow the government, and a man that Jubei thought he would never see again. -- -- Licensor: -- Manga Entertainment, Sentai Filmworks -- Movie - Jun 5, 1993 -- 104,294 7.61
Juubee Ninpuuchou -- -- Madhouse -- 1 ep -- Original -- Adventure Historical Horror Supernatural Romance Samurai Fantasy Shounen -- Juubee Ninpuuchou Juubee Ninpuuchou -- Jubei Kibagami wanders feudal Japan as an itinerant swordsman-for-hire. After a past betrayal left him masterless, he has no more patience for warring political factions and their schemes. Unfortunately, both past and political intrigue collide when he meets and saves a female ninja named Kagero from a man with the ability to make his body as hard as stone. -- -- The sole survivor of a ninja clan, Kagero continues her team's last mission: investigate a mysterious plague that wiped out an entire village. Jubei wants nothing to do with this, but the stone-like man's allies, a group of ninja with supernatural powers known as the Devils of Kimon, make that option difficult. To make matters worse, a government spy poisons Jubei, promising him an antidote if he can unravel the true intentions of the Devils of Kimon and their connection to the plague. The trail leads to shadow leaders, a plot to overthrow the government, and a man that Jubei thought he would never see again. -- Movie - Jun 5, 1993 -- 104,294 7.61
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Counting Patience
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Frog (patience)
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John Patience
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The Clock (patience)
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