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object:3.14 - Of the Consecrations
author class:Aleister Crowley
subject class:Occultism
book class:Liber ABA



Of the Consecrations:
with an Account of the
Nature and Nurture of the Magical Link
Consecration is the active dedication of a thing to a single
purpose. Banishing prevents its use for any other purpose, but it
remains inert until consecrated. Purification is performed by water,
and banishing by air, whose weapon is the sword. Consecration is
performed by fire, usually symbolised by the holy oil.1
In most extant magical rituals the two operations are performed
at once; or (at least) the banishing has the more important place, and
greater pains seem to be taken with it; but as the student advances
to Adeptship the banishing will diminish in importance, for it will
no longer be necessary. The Circle of the Magician will have been
perfected by his habit of Magical work. In the truest sense of that
word, he will never step outside the Circle during his whole life.
But the consecration, being the application of a positive force, can
always be raised to a closer approximation to perfection. Complete
success in banishing is soon attained; but there can be no completeness in the advance to holiness.
The method of consecration is very simple. Take the wand, or
the holy oil, and draw upon the object to be consecrated the
supreme symbol of the force to which you dedicate it. Confirm
the dedication in words, invoking the appropriate God to dwell in
that pure temple which you have prepared for Him. Do this with
fervour and love, as if to balance the icy detachment which is the

1. The general conception is that the three active elements cooperate to affect
earth; but earth itself may be employed as an instrument. Its function is solidification. The use of the Pantacle is indeed very necessary in some types of operations,
especially those whose object involves manifestation in matter, and the fixation in
(more or less) permanent form of the subtle forces of Nature.



proper mental attitude for banishing.1
The words of purification are: Asperges me, Therion, hyssopo, et
mundabor; lavabis me, et super nivem dealbabor.2
Those of consecration are: Accendat in nobis Therion ignem sui
amoris et flammam tern caritatis.3 4
These, as initiates of the VII of O.T.O. are aware, mean more than
It is a strange circumstance that no Magical writer has hitherto
treated the immensely important subject of the Magical Link. It
might almost be called the Missing Link. It has apparently always
been taken for granted; only lay writers on Magick like Dr. J. G.
Frazer have accorded the subject its full importance.
Let us try to make considerations of the nature of Magick in a
strictly scientific spirit, as well as, deprived of the guidance of
antiquity, we may.
What is a Magical Operation? It may be defined as any event in
Nature which is brought to pass by Will. We must not exclude
potato-growing or banking from our definition.
Let us take a very simple example of a Magical Act: that of a man [108]
blowing his nose. What are the conditions of the success of the
Operation? Firstly, that the mans Will should be to blow his nose;
secondly, that he should have a nose capable of being blown;
thirdly, that he should have at comm and an apparatus capable of

1. The Hebrew legends furnish us with the reason for the respective virtues of
water and fire. The world was purified by water at the Deluge, and will be
consecrated by fire at the last Judgement. Not until that is finished can the real
ceremony begin.
2. [Lat., You shall sprinkle me, O Therion, with hyssop, and I will be cleansed;
you will wash me, and I shall be made whiter than snow. From the Vulgate of
Psalm LI. 7 (L. 9 in the Vulgate numbering) vi the Ordinary of the Mass, with
Therion (Grk., Beast) replacing Domine (Lord).]
3. [Lat., May the Beast kindle among us the fire of his love and the flame of
eternal devotion. (caritas tatis is a difficult word to translate in this circumstance
as it has various shades of meaning, but the modern English use of charity does
not really cover all of them. It is used in the Vulgate, for instance, to render
). Again from the Ordinary of the Mass, with Therion replacing Dominus
(not Domine; the whole sentence is in the third person).]
4. These may now advantageously be replaced by (a) pure will, unassuaged of
purpose, delivered from the lust of result, is every way perfect. (CCXX I. 44) to
banish; and (b) I am uplifted in thine heart; and the kisses of the stars rain hard
upon thy body. (CCXX II. 62) to consecrate. For the Book of the Law contains the
Supreme Spells.



expressing his spiritual Will in terms of material force. His will may
be as strong and concentrated as that of Jupiter, and his nose may
be totally incapable of resistance, but unless the link is made by the
use of his nerves and muscles in accordance with psychological,
physiological, and physical law, the nose will remain unblown
through all eternity.
Writers on Magick have been unsparing in their efforts to instruct
us in the preparation of the Will, but they seem to have imagined
that no further precaution was necessary. There is a striking case of
an epidemic of this error whose history is familiar to everybody. I
refer to Christian science, absurdly so-called, and the cognate
doctrines of mental healing and the like. The theory of such
people, stripped of dogmatic furbelows, is perfectly good Magic of
its kind, its negroid kind. The idea is correct enough; matter is an
illusion created by the Will through mind, and consequently
susceptible of alteration at the behest of its creator. But the practice
has been lacking. They have not developed a scientific technique
for applying the Will. It is as if they expected the steam of Watts
kettle to convey people from place to place without the trouble of
inventing and using locomotives.
Let us apply these considerations to Magick in its restricted
sense, the sense in which it was always understood until the Master
Therion extended it to cover the entire operations of Nature.
What is the theory implied in such rituals as those of the Gotia?
What does the Magician do? He applies himself to invoke a God,
and this God compels the appearance of a spirit whose function is to
perform the Will of the Magician at the moment. There is no trace
of what may be called machinery in the method. The exorcist
hardly takes the pains of preparing a material basis for the spirit to
[109] incarnate except the bare connection of himself with his sigil. It is
apparently assumed that the spirit already possesses the means of
working on matter. The conception seems to be that of a schoolboy
who asks his father to tell the butler to do something for him. In
other words, the theory is grossly animistic. The savage tribes
described by Frazer1 had a far more scientific theory. The same may
be said of witches, who appear to have been far wiser than the
thaumaturgists who despised them. They at least made waxen
imagesidentified by baptismof the people they wished to
control. They at least used appropriate bases for magical manifesta

1. [See in particular The Magic Art and the Evolution of Kings, vol. i.]



tions, such as blood and other vehicles of animal force, with those of
vegetable virtue such as herbs. They were also careful to put their
bewitched products into actual contactmaterial or astralwith
their victims. The classical exorcists, on the contrary, for all their
learning, were careless about this essential condition. They acted as
stupidly as people who should write business letters and omit to
post them.
It is not too much to say that this failure to understand the
conditions of success accounts for the discredit into which Magick
fell until Eliphas Levi undertook the task of re-habilitating it two
generations ago. But even he (profoundly as he studied, and
luminously as he expounded, the nature of Magick considered as a
universal formula) paid no attention whatever to this question of
the Magical Link, though he everywhere implies that it is essential
to the Work. He evaded the question by making a petitio principii1 of
assigning to the Astral Light the power of transmitting vibrations of
all kinds. He nowhere enters into detail as to how its effects are
produced. He does not inform us as to the qualitative or quantitative
laws of this light. (The scientifically trained student will observe the
analogy between Levis postulate and that of ordinary science in re
the luminiferous ether.)
It is deplorable that nobody should have recorded in a systematic
form the results of our investigations of the Astral Light. We have
no account of its properties or of the laws which obtain in its sphere.
Yet these are sufficiently remarkable. We may briefly notice that, in
the Astral Light, two or more objects can occupy the same space at [110]
the same time without interfering with each other or losing their
In that Light, objects can change their appearance completely
without suffering change of Nature. The same thing can reveal
itself in an infinite number of different aspects; in fact, it identifies
itself by so doing, much as a writer or a painter reveals himself in a
succession of novels or pictures, each of which is wholly himself
and nothing else, but himself under varied conditions, though each
appears utterly different from its fellows. In that Light one is swift
without feet and flying without wings;2 one can travel without
moving, and communicate without conventional means of expres

1. [Lat., begging the question, i.e. assuming what one purports to prove as one
of ones premisses.]
2. [Swinburne, Atalanta in Calydon, l. 1137 (chorus Who hath given man speech?)]



sion. One is insensible to heat, cold, pain, and other forms of apprehension, at least in the shapes which are familiar to us in our bodily
vehicles. They exist, but they are appreciated by us, and they affect
us, in a different manner. In the Astral Light we are bound by what
is, superficially, an entirely different set of laws. We meet with
obstacles of a strange and subtle character; and we overcome them
by an energy and cunning of an order entirely alien to that which
serves us in earthly life. In that Light, symbols are not conventions
but realities, yet (on the contrary) the beings whom we encounter
are only symbols of the realities of our own nature. Our operations
in that Light are really the adventures of our own personified
thoughts. The universe is a projection of ourselves; an image as
unreal to us as that of our faces in a mirror, yet, like that face, the
necessary form of expression thereof, not to be altered save as we
[111] alter ourselves.1 The mirror may be distorted, dull, clouded, or
cracked; and to this extent, the reflection of ourselves may be false
even in respect of its symbolic presentation. In that Light, therefore,
all that we do is to discover ourselves by means of a sequence of
hieroglyphics, and the changes which we apparently operate are in
an objective sense illusions.
But the Light serves us in this way. It enables us to see ourselves,
and therefore to aid us to initiate ourselves by showing us what we
are doing. In the same way a watchmaker uses a lens, though it
exaggerates and thus falsifies the image of the system of wheels
which he is trying to adjust. In the same way, a writer employs
arbitrary characters according to a meaningless convention in order
to enable his reader, by retranslating them, to obtain an approximation to his idea.

1. This passage must not be understood as asserting that the Universe is purely
subjective. On the contrary, the Magical Theory accepts the absolute reality of all
things in the most objective sense. But all perceptions are neither the observer nor
the observed,; they are representations of the relation between them. We cannot
affirm any quality in an object as being independent of our sensorium, or as being
in itself that which it seems to us. Nor can we assume that what we cognize is
more than a partial phantom of its cause. We cannot even determine the meaning
of such ideas as motion, or distinguish between time and space, except in relation
to some particular observer. For example, if I fire a cannon twice at an interval of 3
hours, an observer on the Sun would note a difference of some 200,000 miles in
space between the shots, while to me they seem in the same place. Moreover, I
am incapable of perceiving any phenomenon at all except by means of the arbitrary
instruments of my senses; it is thus correct to say that the Universe as I know it is
subjective, without denying its objectivity.



Such are a few of the principal characteristics of the Astral Light.
Its quantitative laws are much less dissimilar from those of material
physics. Magicians have too often been foolish enough to suppose
that all classes of Magical Operations were equally easy. They seem
to have assumed that the almighty power of God was an infinite
quantity in presence of which all finites were equally insignificant.
One day is with the Lord as a thousand years is their first law of
Motion. Faith can move mountains, they say, and disdain to
measure either the faith or the mountains. If you can kill a chicken
by Magic, why not destroy an army with equal exertion? With
God all things are possible.
This absurdity is an error of the same class as that mentioned
above. The facts are wholly opposed. Two and two make four in
the Astral as rigorously as anywhere else. The distance of ones
Magical target and the accuracy of ones Magical rifle are factors in
the success of ones Magical shooting in just the same way as at
Bisley. The law of Magical gravitation is as rigid as that of Newton.
The law of Inverse Squares may not apply; but some such law does [112]
apply. So it is for everything. You cannot produce a thunderstorm
unless the materials exist in the air at the time, and a Magician who
could make rain in Cumberl and might fail lamentably in the Sahara.
One might make a talisman to win the love of a shop-girl and find it
work, yet be baffled in the case of a countess; or vice vers. One
might impose ones Will on a farm, and be crushed by that of a city;
or vice vers. The MASTER THERION, with all his successes in every
kind of Magick, sometimes appears utterly impotent to perform
feats which almost any amateur might do, because He has matched
his Will against that of the world, having undertaken the Work of a
Magus to establish the word of his Law on the whole of mankind.
He will succeed, without doubt; but He hardly excepts to see more
than a sample of His product during His present incarnation. But
He refuses to waste the least fraction of His force on works foreign
to His WORK, however obvious it may seem to be onlooker that His
advantage lies in commanding stones to become bread, or otherwise
making things easy for Himself.
These considerations being thoroughly understood we may
return to the question of making the Magical Link. In the case
above cited, FRATER PERDURABO composed His talisman by
invoking His Holy Guardian Angel according to the Sacred Magick
of Abramelin the Mage. That Angel wrote on the lamen the Word


of the on. The Book of the Law is this writing. To this Lamen the
MASTER THERION gave life by devoting His own life thereto. We
may then regard this talisman, the Law, as the most powerful that
has been made in the worlds history, for previous talismans of the
same type have been limited in their scope by conditions of race and
country. Mohammeds talisman, Allah, was good only from Persia
to the Pillars of Hercules. The Buddhas, Anatta, operated only in
the South and East of Asia. The new talisman, Thelema, is master of
the planet.
But now observe how the question of the Magical Link arises!
No matter how mighty the truth of Thelema, it cannot prevail unless
it is applied to and by mankind. As long as the Book of the Law was
in Manuscript, it could only affect the small group amongst whom
[113] it was circulated. It had to be put into action by the Magical
Operation of publishing it. When this was done, it was done without
proper perfection.1 Its commands as to how the work ought to be
done were not wholly obeyed. There were doubt and repugnance
in FRATER PERDURABOs mind, and they hampered His work. He
was half-hearted. Yet, even so, the intrinsic power of the truth of
the Law and the impact of the publication were sufficient to shake
the world so that a critical war broke out, and the minds of men
were moved in a mysterious manner. The second blow was struck
by the re-publication of the Book in September 1913,2 and this time
the might of this Magick burst out and caused a catastrophe to civilization. At this hour, the MASTER THERION is concealed, collecting
his forces for a final blow. When the Book of the Law and its
comment is published, with the forces of His whole Will in perfect
obedience to the instructions which have up to now been misunderstood or neglected, the result will be incalculably effective.3 The
event will establish the kingdom of the Crowned and Conquering

1. [This refers presumably to the reproduction of the MS., scaled down to the
point of unreadability, in Equinox I (7). Prior to this a typeset had been privately
published in vol. III of the first edition of , but this had a negligible
circulation (it was intended for issue to Zelatores of AA).]
2. {In Equinox I (10).]
3. [Crowley lated declared that The Equinox of the Gods met this requirement, and
pointed out that a ceremonial publication on the Winter Solstice of 1937 (the work
was originally printed in 1936; the 1937 edition was made from unsold copies of the
first printing with the new date and O.T.O. address pasted over the imprint on the
title page), came nine months before the Betrayal [at Munich], which stripped
Britain of the last rags of honour, prestige and security, and will break up
civilization. See Magick Without Tears, letter 39.]



Child over the whole earth, and all men shall bow to the Law,
which is love under will.
This is an extreme case; but there is one law only to govern the
small as the great. The same laws describe and measure the motions
of the ant and the stars. Their light is no swifter than that of a spark.
In every operation of Magick the link must be properly made. The
first requisite is the acquisition of adequate force of the kind
required for the purpose. We must have electricity of a certain
potential in sufficient amount if we wish to heat food on a furnace.
We shall need a more intense current and a greater supply to light a
city than to charge a telephone wire. No other kind for force will
do. We cannot use the force of steam directly to impel an aeroplane,
or to get drunk. We must use that of petroleum, or wine, and we
must apply it in adequate strength in an appropriate manner.
It is therefore absurd to invoke the spirit of Venus to procure us
the love of an Empress, unless we take measures to transmit the
influence of our work to the lady. We may for example consecrate a
letter expressing our Will; or, if we know how, we may use some
object connected with the person whose acts we are attempting to
control, such as a lock of hair or a handkerchief once belonging to [114]
her, and so in subtle connection with her aura. But for material
ends it is better to have material means. We must not rely on fine
gut in trolling for salmon. Our will to kill a tiger is poorly conveyed
by a charge of small shot fired at a range of one hundred yards.
Our talisman must, therefore, be an object suitable to the nature of
our Operation, and we must have some such means of applying its
force to such a way as will naturally compel the obedience of the
portion of Nature which we are trying to change. If one will the
death of a sinner, it is not sufficient to hate him, even if we grant
that the vibrations of thought, when sufficiently powerful and pure,
may modify the Astral Light sufficiently to impress its intention to a
certain extent on such people as happen to be sensitive. It is much
surer to use ones mind and muscle in service of that hate by
devising and making a dagger, and then applying the dagger to the
heart of ones enemy. One must give ones hate a bodily form of the
same order as that which ones enemy has taken for his
manifestation. Your spirit can only come into contact with his by
means of this magical manufacture of phantoms; in the same way,
one can only measure ones mind (a certain part of it) against
another mans by expressing them in some such form as the game of


chess. One cannot use chessmen against another man unless he agree
to use them in the same sense as you do. The board and men form
the Magical Link by which you can prove your power to constrain
him to yield. The game is a device by which you force him to turn
down his kind in surrender, a muscular act made in obedience to
your will, though he may be twice your weight and strength.
These general principles should enable the student to understand
the nature of the work of making the Magical Link. It is impossible
to give detailed instructions, because every case demands separate
consideration. It is sometimes exceedingly difficult to devise proper
Remember that Magick includes all acts soever. Anything may
serve as a Magical weapon. To impose ones Will on a nation, for
instance, ones talisman may be a newspaper, ones triangle a church,
[115] or ones circle a Club. To win a woman, ones pantacle may be a
necklace; to discover a treasure, ones wand may be a dramatists
pen, or ones incantation a popular song.
Many ends, many means: it is only important to remember the
essence of the operation, which is to will its success with sufficiently
pure intensity, and to incarnate that will in a body suitable to
express it, a body such that its impact on the bodily expression of
the idea one wills to change is to cause it to do so. For instance, is it
my will to become a famous physician? I banish all hostile spirits
such as laziness, alien interests, and conflicting pleasures, from my
circle the hospital; I consecrate my weapons (my various
abilities) to the study of medicine; I invoke the God (medical
authorities) by studying and obeying their laws in their books. I
embody the Formul (the ways in which causes and effects
influence disease) in a Ritual (my personal style of constraining
sickness to conform with my will). I persist in these conjurations
year after year, making the Magical gestures of healing the sick,
until I compel the visible appearance of the Spirit of Time, and make
him acknowledge me my master. I have used the appropriate kind
of means, in adequate measure, and applied them in ways pertinent
to my purpose by projecting my incorporeal idea of ambition in a
course of action such as to induce in others the incorporeal idea of
satisfying mine. I made my Will manifest to sense; sense swayed the
Wills of my fellow-men; mind wrought on mind through matter.
I did not sit for a medical baronetcy by wishing I had it, or by
an act of faith, or by praying to God to move Pharaohs heart,


as our modern mental, or our medival mystic, miracle-mongers
were and are muddlers and maudlin enough to advise us to do.
A few general observations on the Magical Link may not be
amiss, in default of deals; one cannot make a Manual of How to Go
Courting, with an Open-Sesame to each particular Brigands
Cavern, any more than one can furnish a budding burglar with a
directory containing the combination of every existing safe. But one
can point out the broad distinctions between women who yield,
some to flattery, some to eloquence, some to appearance, some to
rank, some to wealth, some to ardour, and some to authority. We [116]
cannot exhaust the combinations of Lovers Chess, but we may
enumerate the principal gambits: the Bouquet, the Chocolates, the
Little Dinner, the Cheque-Book, the Poem, the Motor by Moonlight,
the Marriage Certificate, the Whip, and the Feigned Flight.
The Magical Link may be classified under three main heads; as it
involves (1) one plane and one person, (2) one plane and two or
more persons, (3) two planes.
In class (1) the Machinery of Magick the instrumentalready
exists. Thus, I may wish to heal my own body, increase my own
energy; develop my own mental powers, or inspire my own
imagination. Here the Exorcist and the Demon are already
connected, consciously or subconsciously, by an excellent system of
symbols. The Will is furnished by Nature with an apparatus
adequately equipped to convey and execute its orders.
It is only necessary to inflame the Will to the proper pitch and to
issue its commands; they are instantly obeyed, unlessas in the case
of organic disease the apparatus is damaged beyond the art of
Nature to repair. It may be necessary in such a case to assist the
internal spirits by the purification of medicines, the banishing
of diet, or other extraneous means.
But at least there is no need of any special device ad hoc to effect
contact between the Circle and the Triangle. Operations of this class
are therefore often successful, even when the Magician has little or no
technical knowledge of Magick. Almost any duffer can pull himself
together, devote himself to study, break off a bad habit, or conquer
a cowardice. This class of work, although the easiest, is yet the most
important; for it includes initiation itself in its highest sense. It extends to the Absolute in every dimension; it involves the most
intimate analysis, and the most comprehensive synthesis. In a sense,
it is the sole type of Magick either necessary or proper to the Adept;


for it includes both the attainment of the Knowledge and Conversation of the Holy Guardian Angel, and the Adventure of the Abyss.
The second class includes all operations by which the Magician
strives to impose his Will upon objects outside his own control, but
[117] within that of such other wills as are symbolised by means of a
system similar to his own. That is, they can be compelled naturally
by cognate consciousness.
For instance, one may wish to obtain the knowledge put forth in
this book. Not knowing that such a book exists, one might yet
induce some one who knows of it to offer a copy. Thus ones
operation would consist in inflaming ones Will to possess the
knowledge to the point of devoting ones life to it, in expressing that
will by seeking out people who seem likely to know what is needed,
and imposing it on them by exhibiting such enthusiastic earnestness
that they will tell the enquirer that this book will meet his needs.
Does this sound too simple? Can this obvious common-sense
course be really that marvellous Magick that frightens folk so? Yes,
even this triviality is one instance of how Magick works.
But the above practical programme may be a fiasco. One might
then resort to Magick in the conventional sense of the word, by
constructing and charging a Pantacle appropriate to the object; this
Pantacle would then causes a strain in the Astral Light such that the
vibrations would compel some alien consciousness to restore
equilibrium by bringing the book.
Suppose a severer and more serious aim; suppose that I wish to
win a woman who dislikes me and loves somebody else. In this
case, not only her Will, but her lovers must be overcome by my
own. I have no direct control of either. But my Will is in touch with
the womans by means of our minds; I have only to make my mind
the master of hers by the existing means of communication; her
mind will then present its recantation to her Will, her Will repeal its
decision, and her body submit to mine as the seal of its surrender.
Here the Magical Link exists; only it is complex instead of simple
as in the First Class.
There is opportunity for all kinds of error in the transmission of
the Will; misunderstanding may mar the matter; external events
may interfere; the lover may match me in Magick; the Operation
itself may offend Nature in many ways; for instance, if there is a
subconscious incompatibility between myself and the woman, I
[117] deceive myself into thinking that I desire her. Such a flaw is enough


to bring the whole operation to naught, just as no effort of Will can
make oil mix with water.
I may work naturally by wooing, of course. But, magically, I
may attack her astrally so that her aura becomes uneasy, responding
no longer to her lover. Unless they diagnose the cause, a quarrel
may result, and the womans bewildered and hungry Body of Light
may turn in its distress to that of the Magician who has mastered it.
Take a third case of this class 2. I wish to recover my watch,
snatched from me in a crowd.
Here I have no direct means of control over the muscles that
could bring back my watch, or over the mind that moves these
muscles. I am not even able to inform that mind of my Will, for I do
not know where it is. But I know it to be a mind fundamentally like
my own, and I try to make a Magical Link with it by advertising my
loss in the hope of reaching it, being careful to calm it by promising
it immunity, and to appeal to its own known motive by offering a
reward. I also attempt to use the opposite formula; to reach it by
sending out my familiar spirits, the police, to hunt it, and compel
its obedience by threats.1
Again, a sorcerer might happen to possess an object belonging
magically to a rich man, such as a compromising letter, which is
really a much part of him as of his liver; he may then master the will
of that man by intimidating his mind. His power to publish the
letter is as effective as if he could injure the mans body directly.
These natural cases may be transposed into subtler terms; for
instance, one might master another man, even a stranger, by sheer
concentration of will, ceremonially wrought up to the requisite
potential. But in one way or another that will must be made to [119]
impinge on the man; by the normal means of contact if possible, if
not, by attacking some sensitive spot in his subconscious sensorium.
But the heaviest rod will not land the smallest fish unless there be a
line of some sort fixed firmly to both.
The Third Class is characterized by the absence of any existing
link between the Will of the Magician and that controlling the
object to be affected. (The Second Class may approximate to the
Third when there is no possibility of approaching the second mind
by normal means, as sometimes happens.)

1. The ceremonial method would be to transfer to the watchlinked naturally to
me by possession and usea thought calculated to terrify the thief, and induce him
to get rid of it at once. Observing clairsentiently this effect, suggest relief and
reward as the result of restoring it.



This class of operations demands not only immense knowledge of
the technique of Magick combined with tremendous vigour and skill,
but a degree of Mystical attainment which is exceedingly rare, and
when found is usually marked by an absolute apathy on the subject
of any attempt to achieve any Magick at all. Suppose that I wish to
produce a thunderstorm. This event is beyond my control or that of
any other man; it is as useless to work on their minds as on my own.
Nature is independent of, and indifferent to, mans affairs. A storm
is caused by atmospheric conditions on a scale so enormous that the
united efforts of all us Earth-vermin could scarcely disperse one
cloud, even if we could get at it. How then can any Magician, he
who is above all things a knower of Nature, be so absurd as to
attempt to throw the Hammer of Thor? Unless he be simply insane,
he must be initiated in a Truth which transcends the apparent facts.
He must be aware that all Nature is a continuum, so that his mind
and body are consubstantial with the storm, are equally expressions
of One Existence, all alike of the self-same order of artifices whereby
the Absolute appreciates itself. He must also have assimilated the
fact that Quantity is just as much a form as Quality; that as all things
are modes of One Substance, so their measures are modes of their
relation. Not only are gold and lead mere letters, meaningless in
themselves yet appointed to spell the One Name; but the difference
between the bulk of a mountain and that of a mouse is no more than
one method of differentiating them, just as the letter m is not bigger
than the letter i in any real sense of the word.1
Our Magician, with this in mind, will most probably leave thunder[120]
storms to stew in their own juice; but, should he decide (after all) to
enliven the afternoon, he will work in the manner following.
First, what are the elements necessary for his storm? He must
have certain stores of electrical force, and the right kind of clouds to
contain it.
He must see that the force does not leak away to earth quietly
and slyly.
He must arrange a stress so severe as to become at last so
intolerable that it will disrupt explosively.
Now he, as a man, cannot cause these conditions. As a student
of science, he cannot pray to God to cause them, for the Gods are

1. Professor Rutherford thinks it not theoretically impracticable to construct a
detonator which could destroy every atom of matter by releasing the energies of
one, so that the vibrations would excite the rest to disintegrate explosively.



but names for the forces of Nature themselves. But, as a Mystic, he
knows that all things are phantoms of One Thing, and that they
may be withdrawn therein to reissue in other attire. He knows that
all things are in himself, and that he is All-One with the All. There
is therefore no theoretical difficulty about converting the illusion of
a clear sky into that of a tempest. On the other hand, he is aware, as
a Magician, that illusions are governed by the laws of their nature.
He knows that twice two is four, although two and four are
merely properties pertaining to One. He can only use the Mystical
identity of all things in a strictly scientific sense. It is true that his
experience of clear skies and storms proves that his nature contains
elements cognate with both; for if not, they could not affect him. He
is the Microcosm of his own Macrocosm, whether or no either one
or the other extend beyond his knowledge of them. He must therefore arouse in himself those ideas which are clansmen of the
Thunderstorm; collect all available objects of the same nature for
talismans, and proceed to excite all these to the utmost by a Magical
ceremony; that is, by insisting on their godhead, so that they flame
within and without him, his ideas vitalizing the talismans. There is
thus a vivid vibration of high potential in a certain group of sym- [121]
pathetic substances and forces; and this spreads as do the waves
from a stone thrown into a lake, widening and weakening, till the
disturbance is compensated. Just as a handful of fanatics, insane
with one over-emphasised truth, may infect a whole country for a
time by inflaming that thought in their neighbours, so the Magician
creates a commotion by disturbing the balance of power. He
transmits his particular vibration as a radio operator does with his
ray; rate-relation determines exclusive selection.
In practice, the Magician must evoke the spirits of the storm by
identifying himself with the ideas of which atmospheric phenomena
are the expressions as his humanity is of him; this achieved, he must
impose his Will upon them by virtue of the superiority of his
intelligence and the integration of his purpose to their undirected
impulses and uncomprehending interplay.
All such Magick demands the utmost precision in practice. It is
true that the best rituals give us instructions in selecting our vehicles
of Force. In 777 we find correspondences of many classes of being
with the various types of operation, so that we know what weapons,
jewels, figures, drugs, perfumes, names, etc.,1 to employ in any

1. [Several of these correspondences are given in Appendix V, infra.]



particular work. But it has always been assumed that the invoked
force is intelligent and competent, that it will direct itself as desired
without further ado, by this method of sympathetic vibrations.
The necessity of aiming1 the force has been ignored; and so most
operations, even when performed as far as invocation goes, are as
harmless as igniting loose gunpowder.
But, even allowing that Will is sufficient to determine the
direction, and prevent the dispersion, of the force, we can hardly be
sure that it will act on its object, unless that object be properly
prepared to receive it. The Link must be perfectly made. The object
must possess in itself a sufficiency of stuff sympathetic to our work.
We cannot make love to a brick, or set an oak to run errands.
We see, then, that we can never affect anything outside ourselves save only as it is also within us. Whatever I do to another, I
do also to myself. If I kill a man, I destroy my own life at the same
[122] time. That is the magical meaning of the so-called Golden Rule,
which should not be in the imperative but in the indicative mood.
Every vibration awakens all others of its particular pitch.
There is thus some justification for the assumption of previous
writers on Magick that the Link is implicit, and needs no special
attention. Yet , in practice, there is nothing more certain than that
one ought to confirm ones will by all possible acts on all possible
planes. The ceremony must not be confined to the formally magical
rites. We must neglect no means to our end, neither despising our
common sense, nor doubting our secret wisdom.
When Frater I.A. was in danger of death in 1899 e.v., Frater V.N.2
FRATER PERDURABO did indeed invoke the spirit Buer to visible
manifestation that he might heal their brother; but also one of them
furnished the money to send him to a climate less cruel than
Englands. He is alive to-day;3 who cares whether spirits or shekels
wrought that which these Magicians willed?
Let the Magical Link be made strong! It is love under will; it
affirms the identity of the Equation of the work; it makes success

1. [v.l. (in first print edition) timing; the reading given is from the Blue Brick,
which follows the extant TSS.]
2. [Volo Noscere (Lat., I want to know); George Cecil Jones, a G.D. Adept who
later co-founded the AA with Crowley.]
3. P.S. He died some months after this passage was written: but he had been
enabled to live and work for nearly a quarter of a century longer than he would
otheriwse have done.


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Harmonie -- -- Studio Rikka -- 1 ep -- Original -- Slice of Life Psychological Drama School -- Harmonie Harmonie -- Akio Honjou is a high school student with a special gift for music. He can perfectly recall any piece of music that he has heard only once. One day, as he tries to reproduce a particularly soothing piano melody, he unexpectedly meets Juri Makina—the girl whose cell phone had spontaneously played the tune earlier in class. -- -- If art is the only way to truly know what landscapes populate others' inner worlds, then can this particular tune pave the way for Akio to begin to understand the more intellectual and emotional aspects of his captivating classmate, Juri? -- -- Movie - Mar 1, 2014 -- 48,449 7.30
Infinite Dendrogram -- -- NAZ -- 13 eps -- Light novel -- Game Fantasy -- Infinite Dendrogram Infinite Dendrogram -- In the year 2043, , the world's first successful full-dive VRMMO was released. In addition to its ability to perfectly simulate the five senses, along with its many other amazing features, the game promised to offer players a world full of infinite possibilities. Nearly two years later, soon-to-be college freshman, Reiji Mukudori, is finally able to buy a copy of the game and start playing. With some help from his experienced older brother, Shuu, and his partner Embryo, Reiji embarks on an adventure into the world of . Just what will he discover and encounter in this game world known for its incredible realism and infinite possibilities? -- -- (Source: J-Novel Club) -- -- Licensor: -- Funimation -- 119,919 6.14
Mitsu x Mitsu Drops -- -- - -- 2 eps -- Manga -- Drama Romance School Shoujo -- Mitsu x Mitsu Drops Mitsu x Mitsu Drops -- Students at the Houjou academy are perfectly normal—except for those who take the Kuge course. This special course is reserved only for elite and rich students and their "honeys." Hagino Yuzuru enrolls in the course through Kai Renge, and she quickly regrets it. -- -- To become a honey, a student must get someone already in the Kuge course to sponsor her. Kai becomes Hagino's sponsor, getting her into the course and paying the price to cover it. But in return, Hagino must submit to him as her master, catering to his every whim. -- -- Hagino may have gotten herself into something she can't handle. But if she pulls out now, she gets expelled from the school. Can she make things work with Kai, or will she call it quits before he does something she'll regret? -- OVA - Apr 28, 2006 -- 23,329 5.97
Oni-Tensei -- -- - -- 4 eps -- Original -- Hentai Horror Supernatural -- Oni-Tensei Oni-Tensei -- There is an ancient legend that says if a tattoo is drawn to perfection, it will come to life. Reiko Kure is a female detective with a strange massacre on her hands. Some kind of huge animal savagely murdered thirteen members of the mafia, and only the quiet Ema Nozomi was left at the scene. Ema is taken into protective custody. However, every man left with her is killed, and every woman left with her is raped. There are no clues, except the innocent Ema's strange tattoo, perfectly depicting a demon. -- -- (Source: ANN) -- -- Licensor: -- Media Blasters -- OVA - Mar 25, 2000 -- 2,482 6.16
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Shinchou Yuusha: Kono Yuusha ga Ore Tueee Kuse ni Shinchou Sugiru -- -- White Fox -- 12 eps -- Light novel -- Action Adventure Comedy Fantasy -- Shinchou Yuusha: Kono Yuusha ga Ore Tueee Kuse ni Shinchou Sugiru Shinchou Yuusha: Kono Yuusha ga Ore Tueee Kuse ni Shinchou Sugiru -- There is a popular saying: "you can never be too careful." It is very important to prepare for every situation you may face, even if it seems like an unnecessary waste of time. Also, in games like RPGs, it is good to exceed the level of your enemies to achieve total victory. -- -- These words describe Seiya Ryuuguuin a little too perfectly. After being summoned by the goddess Ristarte to save the world of Gaeabrande from destruction, the hero prepares himself for his noble journey. While this might be normal, he spends a very long time training himself, despite having overpowered stats. He fights weak enemies using his strongest skills and buys excessive amounts of supplies and potions—all to stay safe. -- -- While his attitude may be a bit annoying, it might just be the saving grace of Gaeabrande, especially considering that it is a world where the forces of evil dominate each and every expectation. -- -- 383,578 7.53
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Tensei shitara Slime Datta Ken -- -- 8bit -- 24 eps -- Light novel -- Action Adventure Comedy Demons Magic Fantasy -- Tensei shitara Slime Datta Ken Tensei shitara Slime Datta Ken -- Thirty-seven-year-old Satoru Mikami is a typical corporate worker, who is perfectly content with his monotonous lifestyle in Tokyo, other than failing to nail down a girlfriend even once throughout his life. In the midst of a casual encounter with his colleague, he falls victim to a random assailant on the streets and is stabbed. However, while succumbing to his injuries, a peculiar voice echoes in his mind, and recites a bunch of commands which the dying man cannot make sense of. -- -- When Satoru regains consciousness, he discovers that he has reincarnated as a goop of slime in an unfamiliar realm. In doing so, he acquires newfound skills—notably, the power to devour anything and mimic its appearance and abilities. He then stumbles upon the sealed Catastrophe-level monster "Storm Dragon" Veldora who had been sealed away for the past 300 years for devastating a town to ashes. Sympathetic to his predicament, Satoru befriends him, promising to assist in destroying the seal. In return, Veldora bestows upon him the name Rimuru Tempest to grant him divine protection. -- -- Now, liberated from the mundanities of his past life, Rimuru embarks on a fresh journey with a distinct goal in mind. As he grows accustomed to his new physique, his gooey antics ripple throughout the world, gradually altering his fate. -- -- -- Licensor: -- Funimation -- 823,286 8.08
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Violet Evergarden Gaiden: Eien to Jidou Shuki Ningyou -- -- Kyoto Animation -- 1 ep -- Light novel -- Slice of Life Drama Fantasy -- Violet Evergarden Gaiden: Eien to Jidou Shuki Ningyou Violet Evergarden Gaiden: Eien to Jidou Shuki Ningyou -- Isabella, the daughter of the noble York family, is enrolled in an all-girls academy to be groomed into a dame worthy of nobility. However, she has given up on her future, seeing the prestigious school as nothing more than a prison from the outside world. Her family notices her struggling in her lessons and decides to hire Violet Evergarden to personally tutor her under the guise of a handmaiden. -- -- At first, Isabella treats Violet coldly. Violet seems to be able to do everything perfectly, leading Isabella to assume that she was born with a silver spoon. After some time together, Isabella begins to realize that Violet has had her own struggles and starts to open up to her. Isabella soon reveals that she has lost contact with her beloved younger sister, Taylor Bartlett, whom she yearns to see again. -- -- Having experienced the power of words through her past clientele, Violet asks if Isabella wishes to write a letter to Taylor. Will Violet be able to help Isabella convey her feelings to her long-lost sister? -- -- Movie - Sep 6, 2019 -- 209,316 8.40
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Witch Craft Works -- -- J.C.Staff -- 12 eps -- Manga -- Action Supernatural Magic Fantasy Seinen -- Witch Craft Works Witch Craft Works -- Even though they shared the same bus every morning and sat next to each other in class, Ayaka Kagari, the "Princess" of Tougetsu High School, was nothing more than an unreachable idol for Honoka Takamiya. The horde of students who worshipped the "Princess" was merely a nuisance to Honoka, living his lazy, regular high school life. -- -- Everything seemed perfectly normal until, one day, Honoka is attacked out of the blue by a mysterious witch. To his surprise, Ayaka saves his life, revealing herself to be a fire witch on a covert mission to protect Honoka. -- -- From that fateful day, the ordinary life of Honoka is turned upside down as he is thrown into the war between the Workshop Witches, who strive to protect the citizens, and the Tower Witches, who desire to steal a power hidden within him. -- -- TV - Jan 5, 2014 -- 249,978 7.05
It's Perfectly Normal
Perfectly Clear
Perfectly Defect
Perfectly Frank
Perfectly Imperfect
Perfectly matched layer
Perfectly normal
Perfectly Reasonable Deviations from the Beaten Track
That Book ...of Perfectly Useless Information

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