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object:3.21 - Of Black Magic
class:chapter
author class:Aleister Crowley
subject class:Occultism
book class:Liber ABA

CHAPTER XXI

Of Black Magic: Of the Main Types of the
Operations of the Magick Art: and
of the Powers of the Sphinx
I
As was said in the opening of the second chapter, the Single
Supreme Ritual is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. It is the raising of the complete
man in a vertical straight line.
Any deviation from this line tends to become black magic.
Any other operation is black magic.
In the True Operation the Exaltation is equilibrated by an expansion
in the other three arms of the Cross. Hence the Angel immediately
gives the Adept power of the Four Great Princes and their
servitors.1 Vide infra.
If the magician needs to perform any other operation than this, it
is only lawful in so far as it is a necessary preliminary to That One
Work.
There are, however, many shades of grey. It is not every
magician who is so well armed with theory as the reader of this
book. Perhaps one such may invoke Jupiter, with the wish to heal
others of their physical ills. This sort of thing is harmless,2 or almost


1. See The Book of the Sacred Magic of Abramelin the Mage.
2. There is nevertheless the general objection to the diversion of channels of
Initiation to the Sea of Attainment, into ditches of irrigation for the fields of material
advantage. It is bad business to pay good coin for perishable products; like
marrying for money, or prostituting poetic genius to political purposes. The
converse course, though equally objectionable as pollution of the purity of the
planes, is at least respectable for its nobility. The ascetic of the Thebaid or the
Trappist Monastery is infinitely worthier than the health-peddler and successmonger of Bostom or Los Angeles; for the one offers temporal trash to gain eternal
wealth, while the other values spiritual substance only as enabling him to get better
bodily conditions, and a firmer grip on the dollars.

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[190]


MAGICK IN THEORY AND PRACTICE

so. It is not evil in itself. It arises from a defect of understanding.
Until the Great Work has been performed, it is presumptuous for
the Magician to pretend to understand the universe, and dictate
its policy. Only the Master of the Temple can say whether any
given act is a crime. Slay that innocent child? (I hear the ignorant
say) What a horror! Ah! replies the Knower, with foresight of
history, but that child will become Nero. Hasten to strangle him!
There is a third, above these, who understands that Nero was as
necessary as Julius Csar.
The Master of the Temple accordingly interferes not with the
scheme of things except just so far as he is doing the Work which he
is sent to do. Why should he struggle against imprisonment,
banishment, death? It is all part of the game in which he is a pawn.
It was necessary for the Son of Man to suffer these things, and to
enter into His glory.
The Master of the Temple is so far from the man in whom He
manifests that all these matters are of no importance to Him. It may
be of importance to His Work that that man shall sit upon a throne,
or be hanged. In such a case He informs his Magus, who exerts the
almighty power intrusted to Him, and it happens accordingly. Yet
all happens naturally, and of necessity, and to all appearance
without a word from Him.
Nor will the mere Master of the Temple, as a rule, presume to act
upon the Universe, save as the servant of his own destiny. It is only
the Magus, He of the grade above, who has attained to Chokmah,
Wisdom, and so dare act. He must dare act, although it like Him
not. But He must assume the Curse of His grade, as it is written in
the Book of the Magus.1
There are, of course, entirely black forms of magic. To him who
[192] has not given every drop of his blood for the cup of BABALON all
magic power is dangerous. There are even more debased and evil
forms, things in themselves black. Such is the use of spiritual force
to material ends. Christian Scientists, Mental Healers, Professional
Diviners, Psychics and the like, are all ipso facto Black Magicians.
They exchange gold for dross. They sell their higher powers for
gross and temporary benefit.
That the most crass ignorance of Magick is their principal characteristic is no excuse, even if Nature accepted excuses, which she
does not. If you drink poison in mistake for wine, your mistake
[191]



1. Equinox I (7), 5-9 [also Appendix VII, p. 395, of this book.]

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XXI: OF BLACK MAGIC

will not save your life.
Below these in one sense, yet far above them in another, are the
Brothers of the Left Hand Path.1 These are they who shut themselves up, who refuse their blood to the Cup, who have trampled
Love in the Race for self-aggrandisement.
As far as the grade of Exempt Adept, they are on the same path
as the White Brotherhood; for until that grade is attained, the goal
is not disclosed. Then only are the goats, the lonely leaping
mountain-masters, separated from the gregarious huddling valleybound sheep. Then those who have well learned the lessons of the
Path are ready to be torn asunder, to give up their own life to the
Babe of the Abyss which isand is notthey.
The others, proud in their purple, refuse. They make themselves
a false crown of the Horror of the Abyss; they set the Dispersion of
Choronzon upon their brows; they clo the themselves in the poisoned
robes of Form; they shut themselves up; and when the force that
made them what they are is exhausted, their strong towers fall, they
become the Eaters of Dung in the Day of Be-with-us, and their
shreds, strewn in the Abyss, are lost.
Not so the Masters of the Temple, that sit as piles of dust in the
City of the Pyramids, awaiting the Great Flame that shall consume
that dust to ashes. For the blood that they have surrendered is
treasured in the Cup of OUR LADY BABALON, a mighty medicine to [193]
awake the Eld of the All-Father, and redeem the Virgin of the World
from her virginity.


1. See Liber 418, and study it well, in this matter. Equinox I (5), Supplement.
[A clarification is perhaps needed here, as this designation appears nowhere in
the text of Liber 418; the reference is to the Dark Brothers mentioned in the 12th
thyr, and the Black Brothers mentioned in the 7th. The matter is complicated
by the fact that in a more general sense Crowley uses Black Brothers as a term of
abuse for the clergy of historic Christianity (e.g. in II of this chapter). Nor should
it be assumed that Crowleys use of Left Hand Path has any particular
connection with what any other writer not deriving from him means by it. Prior to
about the mid 1960s and the beginnings of LaVayan Satanism one could at least be
reasonably certain that a Western occultist who referred to another individual or
group as being on the Left Hand Path was thereby expressing disapproval of
them, but the grounds for this disapproval would vary. Outside of Western
occulture for example in Hindu and Buddhist Tantrism, where right hand and
left hand are technical sectarian designations with no particular moral connotationone cannot even be sure of this (of course, such sects may, and frequently
do, disapprove of each other; and it is likely that it was due to the influence of the
Theosophical Society which spread garbled Hindu and Buddhist ideas into
Western occulture that left hand path became a term of abuse). The whole
subject is complicated and this note is already getting too long. T.S.]

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II
Before leaving the subject of Black Magic, one may touch lightly
on the question of Pacts with the Devil.
The Devil does not exist. It is a false name invented by the
Black Brothers to imply a Unity in their ignorant muddle of
dispersions. A devil who had unity would be a God.1
It was said by the Sorcerer of the Jura that in order to invoke the
Devil it is only necessary to call him with your whole will.
This is an universal magical truth, and applies to every other
being as much as to the Devil. For the whole will of every man is in
reality the whole will of the Universe.
It is, however, always easy to call up the demons, for they are
always calling you; and you only have to step down to their level
[194] and fraternize with them. They will then tear you in pieces at their
leisure. Not at once; they will wait until you have wholly broken
the link between you and your Holy Guardian Angel before they
pounce, lest at the last minute you escape.
Anthony of Padua2 and (in our own times) MacGregor
Mathers are examples of such victims.


1. The Devil is, historically, the God of any people that one personally dislikes.
This has led to so much confusion of thought that THE BEAST 666 has preferred to let
names stand as they are, and to proclaim simply that AIWAZthe solar-phallichermetic Lucifer is His own Holy Guardian Angel, and The Devil SATAN or
HADIT of our particular unit of the Starry Universe. This serpent, SATAN, is not the
enemy of Man, but HE who made Gods of our race, knowing Good and Evil; He
bade Know Thyself! and taught Initiation. He is the Devil of the Book of
Thoth, and His emblem is BAPHOMET, the Androgyne who is the hieroglyph of
arcane perfection. The number of His ATU is XV, which is Yod H, the Monogram of
the Eternal, the Father one with the Mother, the Virgin Seed one with all-containing
Space. He is therefore Life and Love. But moreover his letter is Ayin, the Eye; he is
Light, and his Zodiacal image is Capricornus, that leaping goat whose attri bute is
Liberty. (Note that the Jehovah of the Hebrews is etymologically connected with
these. The classical example of such antinomy, one which has led to such
disastrous misunderstandings, is that between NU and HAD, North and South,
Jesus and John. The subject is too abstruse and complicated to be discussed in
detail here. The student should consult the writings of Sir R. Payne Knight,
General Forlong, Gerald Massey, Fabre dOlivet, etc., etc., for the data on which
these considerations are ultimately based.)
2. [Possibly a reference to Antony of Prague, mentioned in The Book of the
Sacred Magic of Abramelin the Mage (Book I, cap. 5 and 6), who, according to
Abraham, had made a pact with the Demon, and had given himself over to
him in body and soul and had renounced God and all the Saints ultimately his
body was found dragged through the streets and his head without any tongue
therein lying in a drain. And this was all the profit he drew from his Diabolical
Science and Magic.]

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XXI: OF PACTS WITH THE DEVIL

Nevertheless, every magician must firmly extend his empire to
the depth of hell. My adepts stand upright, their heads above the
heavens, their feet below the hells.1
This is the reason why the magician who performs the Operation
of the Sacred Magic of Abramelin the Mage, immediately after
attaining to the Knowledge and Conversation of the Holy Guardian
Angel, must evoke the Four Great Princes of the Evil of the World.
Obedience and faith to Him that liveth and triumpheth, that
reigneth above you in your palaces as the Balance of Righteousness and Truth2 is your duty to your Holy Guardian Angel, and
the duty of the demon world to you.
These powers of evil nature are wild beasts; they must be
tamed, trained to the saddle and the bridle; they will bear you well.
There is nothing useless in the Universe: do not wrap your Talent in
a napkin, because it is only dirty money!
With regard to Pacts, they are rarely lawful. There should be no
bargain struck. Magick is not a trade, and no hucksters need apply.
Master everything, but give generously to your servants, once they
have unconditionally submitted.
There is also the question of alliances with various Powers.
These again are hardly ever allowable.3 No Power which is not a [195]
microcosm in itself and even archangels rarely reach to this centre
of balanceis fit to treat on equality with Man. The proper study of
Mankind is God; with Him is his business, and with Him alone.
Some magicians have hired legions of spirits for some special
purpose; but it has always proved a serious mistake. The whole
idea of exchange is foreign to magick. The dignity of the Magician
forbids compacts. The Earth is the Lords and the fulness thereof.4


1. Liber XC, verse 40. See The Equinox [I (6) and III (9)].
2. [Paraphrased from the first Angelic Key of Dr. Dee; see note 1, p. 119.]
3. Notwithstanding, there exist certain bodies of spiritual beings, in whose ranks
are not only angelic forces, but elemental, and even dmons, who have attained to
such Right Understanding of the Universe that they have banded themselves
together with the object of becoming Microcosms, and realize that their best means
to this end is devotion to the service of the true intersts of Mankind. Societites of
spiritual forces, organized on these lines, dispose of enormous resources. The
Magician who is himself sworn to the service of humanity may count upon the
heartiest help of these Orders. Their sincerity may always be assured by putting
them to the test of the acceptance of the Law of Thelema. Whoso denies Do what
thou wilt shall be the whole of the Law confesses that he still clings to the conflict
in his own nature; he is not, and does not want to be, true to himself. A fortiori, he
will prove false to you.
4. [Psalm XXIV. 1.]

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III
The operations of Magick art are difficult to classify, as they
merge into each other, owing to the essential unity of their method
and result: We may mention:
1. Operations such as evocation, in which a live spirit is brought
from dead matter.
2. Operations of talismans in which a live spirit is bound into
dead matter and vivifies the same.
3. Works of divination, in which a live spirit is made to control
operations of the hand or brain of the Magician. Such works are
accordingly most dangerous, to be used only by advanced
magicians, and then with great care.
4. Works of fascination, such as operations of invisibility, and
transformations of the apparent form of the person or thing
concerned. This consists almost altogether in distracting the
attention, or disturbing the judgement, of the person whom it is
wished to deceive. There are, however, real transformations of
the adept himself which are useful. See the Book of the Dead for the
methods. The assumption of God-forms can be carried to the point
of actual transformation.
[196]

5. Works of Love and Hate, which are also performed (as a rule)
by fascination. These works are too easy: and rarely useful. They
have a nasty trick of recoiling on the magician.
6. Works of destruction, which may be done in many different
ways. One may fascinate and bend to ones will a person who has
of his own right the power to destroy. One may employ spirits or
talismans. The more powerful magicians of the last few centuries
have employed books.
In private matters these works are very easy, if they be necessary.
An adept known to The MASTER THERION once found it necessary to
slay a Circe who was bewitching brethren.1 He merely walked to the
door of her room, and drew an Astral T (traditore,2 and the symbol


1. [According to The Magical Dilemma of Victor B. Neuburg by Jean Overton Fuller,
this was Joan Hayes, a.k.a. Ione de Forest, who had been a dancer in the Rites of
Eleusis and killed herself in August 1912; the adept was another one of Crowleys
personalities, and Crowleys motive for this astral murder seems a straightforward
case of sexual jealousy (read: she had shacked up with Neuburg). T.S.]
2. [Italian, traitor.]

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XXI: OF THE MAIN TYPES OF OPERATIONS OF MAGICK ART

of Saturn) with an astral dagger. Within 48 hours she shot herself.1
7. Works of creation and dissolution, and the higher invocations.
There are also hundreds of other operations;2 to bring wanted
objectsgold, books, women, and the like; to open locked doors, to
discover treasure; to swim under water, to have armed men at
commandetc., etc. All these are really matters of detail; the Adeptus
Major will easily understand how to perform them if necessary.3
It should be added that all these things happen naturally.4 [197]
Perform an operation to bring Goldyour rich uncle dies and
leaves you his money; booksyou see the book wanted in a
catalogue that very day, though you have advertised in vain for a
year; women but if you have made the spirits bring you enough
gold, this operation will become unnecessary.5
It must further be remarked that it is absolute Black Magic to use
any of these powers if the object can possibly be otherwise attained.
If your child is drowning, you must jump and try to save him; it
wont do to invoke the Undines.


1. As explained above, in another connexion, he who destroys any being must
accept it, with all the responsibilities attached, as part of himself. The Adept here
in question was therefore obliged to incorporate the elemental spirit of the girl
she was not human, the sheath of a Star, but an advanced planetary dmon, whose
rash ambition had captured a body beyond its capacity to conductin his own
magical vehicle. He thereby pledged himself to subordinate all the sudden
accession of qualitiespassionate, capricious, impulsive, irrational, selfish, shortsighted, sensual, fickle, crazy, and desperate, to his True Will; to discipline, coordinate, and employ them in the Great Work, under the penalty of being torn
asunder by the wild horses which he had bound fast to his own body by the act of
destroying their independent consciousness and control of their chosen vehicle.
See His Magical Record An. XX, ! in g and onward.
2. Examples of Rituals for several such purposes are given in the Equinox.
3. Moral: become an Adeptus Major!
4. The value of the evidence that your operations have influenced the course of
events is only to be assessed by the application of the Laws of probability. The
MASTER THERION would not accept any one single case as conclusive, however
improbable it might be. A man might make a correct guess at one chance in ten
million, no less than at one in three. If one pick up a pebble, the chance was
infinitely great against that particular pebble; yet whichever one was chosen, the
same chance came off. It requires a series of events antecedently unlikely to
deduce that design is at work, that the observed changes are causally, not casually,
produced. The prediction of events is further evidence that they are affected by
will. Thus, any man may fluke a ten shot at billiards, or even make a break of a few
strokes. But chance cannot account for consistent success, even if moderate, when
it extends over a long period of time. And the ability of the expert to name his
shot manifests a knowledge of the relations of cause and effect which confirms the
testimony of his empirical skill that his success is not chance and coincidence.
5. This cynical statement is an absurdity of Black Magic.

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Nor is it lawful in all circumstances to invoke those Undines
even where the case is hopeless; maybe it is necessary to you and to
the child that it should die. An Exempt Adept on the right road will
make no error herean Adept Major is only too likely to do so. A
thorough apprehension of this book will arm adepts of every grade
against all the more serious blunders incidental to their unfortunate
positions.
IV
Necromancy is of sufficient importance to demand a section to
itself.
It is justifiable in some exceptional cases. Suppose the magician
fail to obtain access to living Teachers, or should he need some
[198] especial piece of knowledge which he has reason to believe died
with some teacher of the past, it may be useful to evoke the shade
of such a one, or read the kic record of his mind.1
If this be done it must be done properly very much on the lines
of the evocation of Apollonius of Tyana, which Eliphas Levi
performed.2
The utmost care must be taken to prevent personation of the
shade. It is of course easy, but can rarely be advisable, to evoke
the shade of a suicide, or of one violently slain or suddenly dead.
Of what use is such an operation, save to gratify curiosity or vanity?
One must add a word on spiritism, which is a sort of indiscriminate necromancyone might prefer the word necrophiliaby
amateurs. They make themselves perfectly passive, and, so far from
employing any methods of protection, deliberately invite all and


1. The only likely minds to be useful to the Magician belong to Adepts sworn to
suffer reincarnation at short intervals, and the best elements of such minds are
bound up in the Unconscious Self of the Adept, not left to wander idly about the
Astral Plane. It will thus be more profitable to try to get into touch with the Dead
Teacher in his present avatar. Moreover, Adepts are at pains to record their
teachings in books, monuments, or pictures, and to appoint spiritual guardians to
preserve such heirlooms throughout the generations. Whenever these are destroyed
or lost, the reason usually is that the Adept himself judges that their usefulness is
over, and withdraws the forces which protected thhem. The student is therefore
advised to acquiesce; the sources of information available for him are probably
selected by the Wardens of Mankind with a view to his real necessities. One must
learn to trust ones Holy Guardian Angel to shape ones circumstances with skill.
If one be but absorbed in the ardour of the aspiration toward Him, short indeed is
the time before Experience instils the certain conviction that His works and His
ways are infinitely apt to ones needs.
2. See Dogme et Rituel de la Haute Magie; Rituel, ch. XIII.

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XXI: OF THE MAIN TYPES OF OPERATIONS OF MAGICK ART

sundry spirits, demons, shells of the dead, all the excrement and
filth of earth and hell, to squirt their slime all over them. This
invitation is readily accepted, unless a clean man be present with an
aura good enough to frighten these foul denizens of the pit.
No spiritualistic manifestation has ever taken place in the
[199] presence even of FRATER PERDURABO; how much less in that of The
MASTER THERION!1
Of all the creatures He ever met, the most prominent of English
spiritists (a journalist and pacifist of more than European fame) had
the filthiest mind and the foulest mouth. He would break off any
conversation to tell a stupid smutty story, and could hardly conceive
of any society assembling for any other purpose than phallic
orgies, whatever they may be. Utterly incapable of keeping to a
subject, he would drag the conversation down again and again to
the sole subject of which he really thoughtsex and sex-perversions
and sex and sex and sex and sex again.
This was the plain result of his spiritism. All spiritists are more
or less similarly afflicted. They feel dirty even across the street;
their auras are ragged, muddy and malodorous; they ooze the slime
of putrefying corpses.
No spiritist, once he is wholly enmeshed in sentimentality and
Freudian fear-phantasms, is capable of concentrated thought, of
persistent will, or of moral character. Devoid of every spark of the
divine light which was his birthright, a prey before death to the
ghastly tenants of the grave, the wretch, like Poes Monsieur Valdemar, is a nearly liquid mass of loathsome, of detestable putrescence.
The student of this Holy Magick is most earnestly warned
against frequenting their sances, or even admitting them to his
presence.
They are as contagious as Syphilis, and more deadly and
disgusting. Unless your aura is strong enough to inhibit any
manifestation of the loathy larv that have taken up their
habitation in them, shun them as you need not mere lepers!2


1. Even the earliest Initiations confer protection. Compare the fear felt by D. D.
Home for Eliphas Levi. See Equinox I (10), The Key of the Mysteries.
2. It occurs in certain rare cases that a very unusual degree of personal purity
combined with integrity and force of character provides even the ignorant with a
certain natural defence, and attracts into his aura only intelligent and beneficient
entities. Such persons may perhaps practice spiritualism without obvious bad
results, and even with good results, within limits. But such exceptions in no wise
invalidate the general rule, or in any way serve as argument against the magical
theory outlined above with such mild suasion.

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V
Of the Powers of Sphinx much has been written.1 Wisely they
have been kept in the forefront of true magical instruction. Even the
tyro can always rattle off that he has to know, to dare, to will and to
keep silence. It is difficult to write on this subject, for these powers
are indeed comprehensive, and the interplay of one with the other
becomes increasingly evident as one goes more deeply into the
subject.
But there is one general principle which seems worthy of special
emphasis in this place. These four powers are thus complex
because they are the powers of the Sphinx, that is, they are functions
of a single organism.
Now those who understand the growth of organisms are aware
that evolution depends on adaptation to environment. If an animal
which cannot swim is occasionally thrown into water, it may
escape by some piece of good fortune, but if it is thrown into water
continuously it will drown sooner or later, unless it learns to swim.
Organisms being to a certain extent elastic, they soon adapt
themselves to a new environment, provided that the change is not
so sudden as to destroy that elasticity.
Now a change in environment involves a repeated meeting of
new conditions, and if you want to adapt yourself to any given set
of conditions, the best thing you can do is to place yourself
cautiously and persistently among them. That is the foundation of
all education.
The old-fashioned pedagogues were not all so stupid as some
modern educators would have us think. The principle of the system
was to strike the brain a series of constantly repeated blows until
the proper reaction became normal to the organism.
It is not desirable to use ideas which excite interest, or may come
[201] in handy later as weapons, in this fundamental training of the mind.
It is much better to compel the mind to busy itself with root ideas
which do not mean very much to the child, because you are not
trying to excite the brain, but to drill it. For this reason, all the best
minds have been trained by preliminary study of classics and
mathematics.
The same principle applies to the training of the body. The


1. In Liber CXI (Aleph) [cap. 151-160] the subject is treated with profound and allcomprehensive wisdom.

178

[200]


XXI: OF THE POWERS OF THE SPHINX

original exercises should be of a character to train the muscles
generally to perform and kind of work, rather than to train them for
some special kind of work, concentration on which will unfit them
for some other tasks by depriving them of the elasticity which is the
proper condition of life.1
In Magick and meditation this principle applies with tremendous
force. It is quite useless to teach people how to perform magical
operations, when it may be that such operations, when they have
learned to do them, are not in accordance with their wills. What
must be done is to drill the Aspirant in the hard routine of the
elements of the Royal Art.
So far as mysticism is concerned, the technique is extremely
simple, and has been very simply described in Part I of this Book 4.
It cannot be said too strongly that any amount of mystical success
whatever is no compensation for slackness with regard to the
technique. There may come a time when samdhi itself is no part
of the business of the mystic. But the character developed by the
original training remains an asset. In other words, the person who
has made himself a first-class brain capable of elasticity is competent
to attack any problem soever, when he who has merely specialized [202]
has got into a groove, and can no longer adapt and adjust himself to
new conditions.
The principal is quite universal. You do not train a violinist to
play the Beethoven Concerto; you train him to play every conceivable consecution of notes with perfect ease, and you keep him at the
most monotonous drill possible for years and years before you
allow him to go on the platform. You make of him an instrument
perfectly able to adjust itself to any musical problem that may be set
before him. This technique of Yoga is the most important detail of
all our work. The MASTER THERION has been himself somewhat to
blame in representing this technique as of value simply because it
leads to the great rewards, such as samdhi. He would have been


1. Some few forms of exercise are exempt from these strictures. Rock-climbing,
in particular, trains every muscle in an endless variety of ways. It moreover
compels the learner to use his own judgement, to rely on himself, to develop
resource, and to depend upon his own originality to attack each new problem that
presents itself. This principle may be extended to all departments of the education
of children. They should be put into contact with all kinds of truth, and allowed to
make their own reflections thereon and reactions thereto, without the least atttempt
to bias their judgement. Magical pupils should be trained on similar lines. They
should be made to work alone from the first, to cover the whole ground
impartially, to devise their own experiments and to draw their own conclusions.

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wiser to base His teaching solely on the ground of evolution. But
probably He thought of the words of the poet:
You dangle a carrot in front of her nose,
And she goes wherever the carrot goes.
For, after all, one cannot explain the necessity of the study of Latin
either to imbecile children or stupid educationalists; for, not having
learned Latin, they have not developed the brains to learn anything.
The Hindus, understanding these difficulties, have taken the
God-Almighty attitude about the matter. If you go to a Hindu
teacher, he treats you as less than an earthworm. You have to do
this, and you have to do that, and you are not allowed to know why
you are doing it.1
After years of experience in teaching, The MASTER THERION is
[203] not altogether convinced that this is not the right attitude. When
people begin to argue about things instead of doing them, they
become absolutely impossible. Their minds begin to work it about
and about, and they come out by the same door as in they went.
They remain brutish, voluble, and uncomprehending.
The technique of Magick is just as important as that of mysticism,
but here we have a very much more difficult problem, because the
original unit of Magick, the Body of Light, is already something
unfamiliar to the ordinary person. Nevertheless, this body must be
developed and trained with exactly the same rigid discipline as the
brain in the case of mysticism. The essence of the technique of
Magick is the development of the body of Light which must be
extended to include all members of the organism and indeed of the
cosmos.
The most important drill practices are:
1. The fortification of the Body of Light by the constant use of
rituals, by the assumption of God-forms, and by the right use of the
Eucharist.
2. The purification and consecration and exaltation of that Body
by the use of rituals of invocation.


1. This does not conflict with the go-as-you-please plan put forward in the
previous note. An autocratic Adept is indeed a blessing to the disciple, not because
he is able to guide the pupil aright in the particular path which happens to suit
his personality, but because he can compel the beginner to grind away at the
weariest work and thus acquire all-round ability, and prevent him from picking
out the plums which please him from the Pie of Knowledge, and making himself
sick from a surfeit of sweets to the neglect of a balanced diet of wholesome
nourishment.

180


XXI: OF THE POWERS OF THE SPHINX

3. The education of that Body by experience. It must learn to
travel on every plane; to break down every obstacle which may
confront it. This experience must be as systematic and regular as
possible; for it is of no use merely to travel to the spheres of Jupiter
and Venus, or even to explore the 30 thyrs, neglecting unattractive
meridians.1
The object is to possess a Body which is capable of doing easily [204]
any particular task that may lie before it. There must be no
selection of special experience which appeals to ones immediate
desire. One must go steadily through all the possible pylons.
FRATER PERDURABO was very unfortunate in not having magical
teachers to explain these things to Him. He was rather encouraged
in unsystematic working. Very fortunate, on the other hand, was
He to have found a Guru who instructed Him in the proper
principles of the technique of Yoga, and He, having sufficient sense
to recognize the universal application of these principles, was able
to some extent to repair His original defects. But even to this day,
despite the fact that His original inclination is much stronger
towards Magick than towards mysticism, he is much less competent
in Magick.2 A trace of this can be seen even in His method of


1. The Aspirant should remember that he is a Microcosm. Universus sum et Nihil
universi a me alienum puto [Lat., I am a Universe, and I consider nothing of the
universe alien to me.] should be his motto. He should make it his daily practice to
travel on the Astral Plane, taking in turn each of the most synthetic sections, the
Sephiroth and the Paths. These being thoroughly understood, and an Angel in
each pledged to guard or to guide him at need, he should start on a new series of
expeditions to explore the subordinate sections of each. He may then practice
Rising on the Planes from these spheres, one after the other in rotation. When he is
throroughly conversant with the various methods of meeting unexpected emergencies, he may proceed to investigate the regions of the Qliphoth and the Demonic
Forces. It should be his aim to obtain a comprehensive knowledge of the entire
Astral Plane, with impartial love of truth for its own sake; just as a child learns the
geography of the whole planet, though he may have no intention of ever leaving
his native land.
2. Reconsideration of these remarks, at the request of a loyal colleague, compels
Him to admit that this may not be the case. It is true that He has been granted all
Mystical Attainment that is theoretically possible, while His powers in Magick
seem to be uneven and imperfect. Despite this, it may yet be that He has compassed
the Possible. For Mystical Attainments are never mutually exclusive; the trance of
Sorrow (for example) is not incompatible with the Beatific Vision, or the Universal
Joke. But in Magick any one operation debars its performer from accomplishing
some other once. The reason of this is that the Oath of any Work bonds the
Magician once and for all to the principles implied therein. See Chapter XVI (Part I).
Further, it is obviously possible to reach the essence of anything without interfering
with other things which obstruct each other. Cross-country journeys are often
scarcely practicable.

181


MAGICK IN THEORY AND PRACTICE

combining the two divisions of our science, for in that method He
makes concentration bear the Cross of the Work.
This is possibly an error, probably a defect, certainly an impurity
of thought, and the root of it is to be found in His original bad
discipline with regard to Magick.
If the reader will turn to the account of his astral journeys in the
Second Number of the First Volume of the Equinox,1 he will find
that these experiments were quite capricious. Even when, in
Mexico, He got the idea of exploring the 30 thyrs systematically,
He abandoned the visions after only 2 thyrs had been investigated.
Very different is His record after the training in 1901 e.v. had put
[205]
Him in the way of discipline.2
At the conclusion of this part of this book, one may sum up the
whole matter in these words: There is no object whatever worthy
of attainment but the regular development of the Aspirant by
steady scientific work; he should not attempt to run before he can
walk; he should not wish to go somewhere until he knows for
certain whither he wills to go.




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Kheper - Philosophy_of_Sant_Mat -- 17
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selforum - philosophy of sri aurobindo
selforum - sri aurobindos philosophy of evolution
selforum - sri aurobindos philosophy of
selforum - rejecting philosophy of human access
selforum - sri aurobindos philosophy of new and
selforum - take philosophy off back burner and
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Little Clowns of Happy Town (1987 - 1988) - "Laughter is the best medicine." That was the philosophy of writer and cancer survivor Norman Cousins, who was hired as a consultant on this show about the residents of Itty Bitty City. Also known as Happytown, the city was home to miniature clowns whose purpose was to spread joy throughout the worl...
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Won't You Be My Neighbor?(2018) - A deep look into the life and guiding philosophy of children's TV host Fred Rogers and his program "Mister Rogers' Neighborhood"
Gandhi (1982) ::: 8.0/10 -- PG | 3h 11min | Biography, Drama, History | 25 February 1983 (USA) -- The life of the lawyer who became the famed leader of the Indian revolts against the British rule through his philosophy of nonviolent protest. Director: Richard Attenborough Writer:
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Theses on the Philosophy of History
The Transcendent Philosophy of the Four Journeys of the Intellect
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