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object:3.11 - Of Our Lady Babalon
class:chapter
author class:Aleister Crowley
subject class:Occultism
book class:Liber ABA

CHAPTER XI

[88]

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, however, be a certain limitation to his work,
because he has formed his magical body from the fine matter of his
own element. Therefore, although he may be able to penetrate the
utmost recesses of the heavens, or conduct vigorous combats with
the most unpronounceable demons of the pit, it may be impossible
for him to do as much as knock a vase from a mantelpiece. His
magical body is composed of matter too tenuous to affect directly
the gross matter of which illusions such as tables and chairs are
made.1
There has been a good deal of discussion in the past within the [89]


1. The one really easy physical operation which the Body of Light can perform
is Congressus subtilis. The emanations of the Body of Desire of the material
being whom one visits are, if the visit be agreeable, so potent that one
spontaneously gains substance in the embrace. There are many cases on record of
Children having been born as the result of such unions. See the word of De
Sinistrari on Incubi and Succubi for a discussion of analogous phenomena.

81


MAGICK IN THEORY AND PRACTICE

Colleges of the Holy Ghost, as to whether it would be quite
legitimate to seek to transcend this limitation. One need not presume
to pass judgement. One can leave the decision to the will of each
magician.
The Book of the Dead contains many chapters intended to enable
the magical entity of a man who is dead, and so deprived (according
to the theory of death then current) of the material vehicle for
executing his will, to take on the form of certain animals, such as a
golden hawk or a crocodile, and in such form to go about the earth
taking his pleasure among the living.1 As a general rule, material
was supplied out of which he could construct the party of the second
part aforesaid, hereinafter referred to as the hawk.
We need not, however, consider this question of death. It may
often be convenient for the living to go about this world in some
such incognito. Now, then, conceive of this magical body as
creative force, seeking manifestation; as a God, seeking
incarnation.
There are two ways by which this aim may be educated. The
first method is to build up an appropriate body from its elements.
This is, generally speaking, a very hard thing to do, because the
physical constitution of any material being with much power is, or
at least should be, the outcome of ages of evolution. However, there
is a certain lawful method of producing an homunculus which is
taught in a certain secret organization, perhaps known to some of
those who may read this, which could very readily be adapted to
some such purpose as we are now discussing.2
The second methods sounds very easy and amusing. You take
some organism already existing, which happens to be suitable to
[90] your purpose. You drive out the magical being which inhabits it,
and take possession. To do this by force is neither easy nor
justifiable, because the magical being of the other was incarnated in
accordance with its will, and thou hast no right but to do thy
will.3 One should hardly strain this sentence to make ones own


1. See The Book of Lies, cap. 44 [Liber XLIV, The Mass of the Phnix, App. VI,
page 302 of this book], and The Collected Works of Aleister Crowley, vol. III, p.. 209-210,
where occur paraphrased translations of certain classical Egyptian rituals.
2. [Crowley is probably referring to the O.T.O. The method is described in Liber
367, De Homunculo, and a similar operation forms the basis for the plot of
Moonchild.]
3. [AL I. 42.]

82


XI: OF OUR LADY BABALON, &C.; ALSO CONCERNING TRANSFORMATIONS

will include the will to upset somebody elses will!1 Moreover, it is
extremely difficult thus to extirpate another magical being; for
though, unless it is a complete microcosm like a human being, it
cannot be called a star, it is a little bit of a star, and a part of the
body of Nuit.
But there is no call for all this frightfulness. There is no need to
knock the girl down, unless she refuses to do what you want, and
she will always comply if you say a few nice things to her.2 You can
always use the body inhabited by an elemental, such as an eagle,
hare, wolf, or any convenient animal, by making a very simple
compact. You take over the responsibility for the animal, thus
building it up into your own magical hierarchy. This represents a
tremendous gain to the animal.3 It completely fulfils its ambitions
by an alliance of this extremely intimate sort with a Star. The
Magician, on the other hand, is able to transform and retransform
himself in a thousand ways by accepting a retinue of such
adherents. In this way the projection of the astral or Body of
Light may be made absolutely tangible and practical. At the same
time, the Magician must realise that in undertaking the Karma of
any elemental, he is assuming a very serious responsibility. The
bond which unites him with the elemental is love; and, though it
is only a small part of the outfit of the Magician, it is the whole of
the outfit of the elemental. He will, therefore, suffer intensely in
case of any error or misfortune occurring to his protge. This
feeling is rather peculiar. It is quite instinctive with the best men.
They hear of the destruction of a city of a few thousand inhabitants [91]
with entire callousness, but when they hear of a dog having hurt its
paw, they feel Weltschmertz acutely.
It is not necessary to say much more than this concerning transformations. Those to whom the subject naturally appeals will
readily understand the importance of what has been said. Those
who are otherwise inclined may reflect that a nod is as good as a
wink to a blind horse.



1. Yet it might happen that the Will of the other being was to invite the Magician
to indwell its instrument.
2. Especially on the subject of the Wand or the Disk.
3. This is the magical aspect of eating animal food, and its justification, or rather
the reconciliation of the carnivorous and humanitarian elements in the nature of
Homo Sapiens.

83



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