XXXI Hymns to the Star Goddess

Who is Not by XIII: Which is ACHAD

I. Invocation

Mother of the Sun, Whose Body is White with the Milk of the Stars, bend upon Thy servant and impart unto him Thy Secret Kiss! Enkindle within him the Holy Ecstasy Thou hast promised unto them that love Thee; the Ecstasy which redeemeth from all pain. Hast thou not proclaimed: All the sorrows are but shadows, they pass and are done, but there is that which remains? That the Universe is Pure Joy-that Thou givest unimaginable Joys on Earth--that Thou demandest naught in sacrifice? Let me then rejoice, for therein may I serve Thee most fully. Let it be Thy Joy to see my joy; even as Thou hast promised in Thy Holy Book! Now, therefore, am I Joyful in Thy Love.

II. The Brook

I wandered beside the running stream, and mine eyes caught the glint of Thy Starry Orbs in the swirling waters. So is it with my mind; it flows on towards the Great Sea of Understanding wherein I may come to know Thee more fully. Sometimes, as it journeys, it threatens to overflow its banks in its eagerness to reflect a wider image of Thine Infinite Body. Ah! How the very stones, over which flow the life of my being, thrill at the tender caress of Thy reflected Image. Thou, too, art Matter; it is I---Thy Complement---who am motion! Therefore these very stones are of Thee, but the Spirit---the Life---is the very Self of me; mine Inmost Being. Flow on, O Stream! Flow on, O Life! Towards the Great Sea of Understanding, the Great Mother.

III. The Rose Garden

Long have I lain and waited for Thee in the Rose Garden of Life; yet ever Thou withholdest Thyself from mine Understanding. As I lay I contemplated Thy nature as that of an Infinite Rose. Petals, petals, petals.. but where, O Beauteous One, is Thy Heart? Hast Thou no Heart? Are Thy petals Infinite so that I may never reach the Core of Thy Being? Yet, Thou hast said: "I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkeness of the innermost sense, desire you: Come unto me!" Yea! Mine innermost sense is drunken; it is intoxicated upon the Dew of the Rose. Thy Heart is my Heart; there is no difference, O Beloved. When I shall have penetrated to the Heart of Thine Infinite Rose, there shall I find Myself. But I shall never come to myself---only to Thee.

IV. The Fox Glove

Tall and straight as a Fox Glove do I stand before Thee, Mother of Heaven. The flower of my being is given over to a strange conceit; I grow up towards the Stars and not towards the Sun. Art Thou not Mother of the Sun? Thus have I blasphemed the Lord and Giver of Life for Thy sake. Yet am I not ashamed, for in forgetting the Sun I am become the Sun--Thy Son--yet a thousand times more Thy Lover. The foxes have holes and the birds of the air have nests, but now I have nowhere to lay my head; for tall and straight as a Fox Glove do I stand before Thee. My resting place is the Womb of the Stars. Yet all that I may comprehend of Thine Infinite Body is but as the Glove upon one of Thy soft sweet hands, touching the Earth, not hurting the little flowers.

V. The Storm

A Dark Night and the Storm. The lightening flashes between Thee and me. I am dazzled so that I see Thee not. So in the depths of my being flash the fires of life; they blind me to the Understanding of Thee and Thine Infinite Body of Stars. Yet I see Thee reflected in the body of her I love, as we lie with quivering limbs awaiting the coming of the sound of thunder. She fears the thunder, and turns within herself for consolation. But even there the Lightning flameth, for I have loosed the fires of my being within the dark recess---in honour of the Storm and of Thine Infinite Body which I see not.

VI. The Hole in The Roof

Once I knew an ancient serpent. He delighted to bask in the Sunshine which penetrated through a tiny hole in the roof of the cave. He was old and very wise. He said: "Upon me is concentrated the Light of the whole Universe." But a little brown beetle, who had long lived in the cave with him, looked up, and spreading his wings passed out through the hole in roof---into the Infinite Beyond. Thus, forsaking wisdom, would I come to Thee, Beloved Lady of the Starry Heavens.

VII. The Design

Strange curves: and every Curve a Number woven into a Musical and Harmonious Pattern. Such was the design showed me by my friend when first we met. It was like an exchange of greetings by means of an inward recognition. Oh! Could I but grasp the Ever-changing Design of Thy Star Body, Mother of Heaven! Yet, it is written: "Every man and every woman is a star. Every number is infinite, there is no difference." Such then is Life, for those who love Thee: Strange Curves, and every Curve a Number woven into a Musical and Harmonious Design.

VIII. The Snow Drift

My body was blue as Thine, O Beloved, when they found me. I was stiff as if held in a close embrace. Nor was I conscious of aught but Thee, till the small fires of Earth brought me back with an agony of tingling pain. How came I to be lost in the snow-drift? I remember how I had taken shelter from the blinding storm. The snow fell about me, and I waited, turning my thought to Thee. Then did I realize how every snow-flake is built as a tiny star. I looked closer, burying my face in the white pile, as in Thy Bosom. Mine arms embraced the snow-drift; I clung to it in a mad ecstacy. Thus would I have pressed Thy Body to mine, wert Thou not Infinite and I but as tiny as a star-flake. So was my body frozen---as by the utmost cold of inter-stellar space. It was blue as Thine when they found me locked in Thine embrace.

IX. Daylight

In the Daylight I see not Thy Body of Stars, O Beloved. The little light of the Sun veils the Great Light of the Stars, for to-day Thou seemest distant. The Sun burns like a great Torch, and Earth seems as one of His little Spheres, filled with life. I am but a tiny spermatozoon, but within me is the fiery and concen- trated essence of Life. Draw me up into Thyself, O Sun! Project me into the Body of Our Lady Nuit! Thus shall a new Star be born, and I shall see Thee even in the Daylight, O Beloved.

X. The Bird

Once I bought a little bird; his cage was very small; it had only one perch. He was so young he had not even learned to sing, but he chirped gladly when I brought him home. Then I raised the bars of his cage, and without a moment's hesitation he flew out into the room, and spying the cage of the love-birds, perched upon it and examined it carefully. Not long afterwards another and stronger cage was obtained for the love-birds, for they had pecked through some of the frail bars. When the little bird was offered the discarded cage, he quickly hopped from his tiny one to theirs. Now he has three perches and room for his tail, and when we open the door of his cage he refuses to come out. Perhaps he fears to lose what he had once coveted and then obtained. Herein lies the secret of Government. Give the people what will make them reasonably comfortable; let them have three perches and room for their tails; and forgetting their slavery and restrictions, they will be content. Hast Thou not said "The slaves shall serve." Lady of the Starry Heaven?

XI. The Moral

There is another moral to the story of the little bird. Having gained his desire for a larger cage, he forgot his longing for Freedom. The door remained open; the room was before him, wherein he could stretch his wings and fly. Yet he preferred his cage. The wide world might have been his had he known how to use it, but he was not ready for that; he would have perished of cold had I let him out into the wintry snow. Let those who would travel the Mystic Path remember this: Earth Consciousness is an illusion and limitation. When it frets us, like a little cage, our chance for greater freedom comes. But when a larger cage is offered---when we obtain Dhyana---let us not rest there thinking ourselves free. The door is open, Samadhi lies beyond, and beyond that, when we are ready for it, the Real Freedom, Nirvana. O Lady of the Stars, let me not content till I penetrate the ultimate bars and am Free---One with the Infinitely Great as with the Infinitely Small.

XII. The Invisible Foot Prints

Long have I roamed the Earth delighting in the Good, the Beautiful and the True; ever seeking the spots where these seem to be most Perfect. There is joy in this wandering among the flowers of life, but Thy Joy, O Beloved, is to be desired above all. Now I seek a resting place, I am set upon a new Quest, to Worship at Thy feet. For it is written of Thee: "Bending down, a lambent flame of blue, all touching, all penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers." Oh! That I might discover Thine Invisible Footprints upon the Earth and there come to the Understanding of Thy Being, O Beloved.

XIII. The Finger Tips

Or, it may be, O Beloved, I shall discover the imprints of Thy finger tips amid the flowers or upon the Black Earth. Hath not Nemo a Garden that he tendeth? Doth he not also labour in the Black Earth? Who knoweth when Thy hands may grasp me and draw me up into Thine arms, there to nestle at Thy breast, to feed upon the Milk of the Stars? Beloved, verily this tending of the Garden of the World---although the labor may seem heavy---leadeth to a Great Reward. As Thou hast said: "Certainty, not faith, while in life upon death, rest, ecstasy." Nor dost Thou demand aught in sacrifice. What do the Bhaktis know of Love? They see the Beloved everywhere. But when I am one with Thee, O Beloved, I shall not see Thee, for I shall know Theee as Thou art.

XIV. The Well of Stars

I know a hidden well of clearest water. Naught but the coping of delicate pink onyx is visible until the secret spring be touched. Then beware! For above the entrance hangs a fiery sword. Few find this Well or know its Secret; there are but two roads leading thereto. From the broad Mountain summit we may search the slopes for a vision of the Woodland Delta where grow the Trees of Eternity, or we may journey through the Valley between the Ivory Hills---if we fear not the purple shadows and the black pit-fall. From Thee we came; to Thee may we return, O Well of Living Stars!

XV. The Icicles of Isis

It hath been written how the Old King dreamed of his banished peacock, entombed in a palace of ice, who cried: "The Icicles of Isis are falling on my head." Thus it is with those who are banished to the Palace of the Moon---for the Word of Sin is Restriction. Oh! Lady of the Starry Heavens, let me not become frozen at the touch of the cold Veil of Isis. For the Moon is but the dead reflector of the Sun, and He but the youngest of Thy Children of Light. Let me lift Thy Peacock Veil of a Million Starry Eyes, O Beloved! Show Thy Star Splendour, O Nuit; bid me within Thine house to dwell!

XVI. Purple Mill

The delicate purple mist streams up from the hills: I watch and wait for the meaning of it all. Sometimes it seems like the incense smoke of Aspiration ascending towards the Sun---giver of Light, Life, Love and Liberty to the Children of Earth. But the Sun is going down behind the Mountains, and Thy Starry Lamps glow in the Sky. Is not the Lamp above the Altar a symbol of the Desire of the Higher to draw up the lower to Itself? So, O Lady of Heaven, I liken the Mist to the life-breath of Souls who pant for Thee here below. And I remember Thy words: Above, the gemmed azure is The naked splendour of Nuit; She bends in ecstacy to kiss The secret ardours of Hadit. The winged globe, the starry blue, Are mine, O Ankh-af-na-khonsu! I, too, would ascend as a delicate purple mist that steams up from the Hills. Art Thou not all Pleasure and Purple?

XVII. The Infinite Within

I would that I were as the feminine counterpart of Thee, O Beloved; then would I draw the Infinite within. Yet since Thy Pure Being must ever be more refined than this body of mine I should interpenetrate every part of Thee with my living flesh. Thus, O Beloved, should we enter into a new and more complete embrace: not as of earth wherein the male uniteth with the female by means of the physical organs of love, but with every atom of my being close pressed to every atom of Thine---within and without. Then, O beloved, would I cry unto the Lord of the Primum Mobile to teach me the Art of the Whirling Motion of Eternity. Thus, whirling within Thee, our never-ending nuptial feast shall be celebrated, and a new System of Revolving Orbs be brought to birth. Ah! the shrill cry of Ecstacy of that Refined Rapture---the Orgasm of the Infinite Within.

XVIII. The Rainbow

As I sat in the shelter of the forest glade, my eye caught the multi- coloured gleam of diamonds. I looked again; the Sun rays were playing upon the dew which clung to a little curved twig. It seemed like a tiny rainbow of promise. Then, while I watched in wonder, a small grey spider bridged the arch of the bow with his silken thread. Ah! My Beloved, thus, too, hath the Spider of Destiny woven his silken rope from extreme to extreme of the Great Rainbow of Promise. Fate hath fitted me as an Arrow to the String of Destiny in the bow of the Sun. But Whose Hand shall draw that Mighty Bow, O Beloved, and send me upon fleet wings to my resting place within Thine Heart?

XIX. Dropped Dew

As I came from tending the Rose Garden and was about to return to my humble shelter, my eyes caught the gleam of dropped dew like a tiny trail along the path. It was very early; the Sun had not yet re-arisen; the Stars still twinkled faintly in the sky. Who could have come before me to the Garden? I followed the trail of dew, stooping down so that I saw in each crystal drop the reflection of a tiny star. Thus came I to my lady's chamber; she it was who carrying roses had left this silvery thread as a clue to her hiding place. When I found her, her eyes were closed, as she pressed the fragrant the pink blossoms to her white breast. Then did I bury my face in the blossoms and I saw not her eyes when she opened them in wonder. Thus, too, would I follow the Star-trail of Dropped Dew, ere the re-arisen Sun hides Thee from me, O My Beloved! Thus would I come to Thee and bury my face in Thy Breast amid the Roses of Heaven. Nor should I dare to look into Thine eyes, having discovered Thy secret---the Dew of Love---the Elixir of Life.

XX. Twilight

Twilight... and in a few brief moments the Stars will begin to peep. I will await Thee, here amid the heather, O Beloved. I wait... no stars appear for a mist has stolen up from the foot of the mountains. Thus I waited for a sight of Thy Star Body till the cold damp mist of suppresed emotion chilled my being and my reason returned. The woman stood girt with a sword before me. Emotion was overcome by clarity of perception. Then did I remember Thy words: "The Khabs is in the Khu not the Khu in the Khabs. Worship then the Khabs and behold my light shed over ye." Thus turned I my thoughts within, so that I became concentrated upon the Khabs---the Star of mine inmost being. Then did Thy Light arise as a halo of rapture, and I came a little to lie in Thy bosom. But I offered one particle of dust---and I lost all in that hour. Such is the Mystery of Her who demandest naught in sacrifice. The twilight is returned.

XXI. The Dog Star

Wisdom hath said: "Be not animal; refine thy rapture! The canst thou bear more joy!" I have been like an unleashed hound before Thee, O Beloved. I have striven towards Thee and Thou seest in me only the Dog Star. Yet will I not fall into the Pit called Because, there to perish with the dogs of reason. There is no reason in me; I seek Understanding, O Mother of Heaven. Thus, with my face buried in the black earth, do I turn my back upon Thee. I will refine my rapture. So Thou mayest behold me as I am, and so Thou shalt Understand at last, O Beloved; for in reverse Thou readest this DOG aright. Hast Thou not said: "There is none other?"

XXII. Pot-pouri

The roses are falling. This is the night of the full moon whereon the children of Sin attend the Sacred Circle. Therein they will sit divided---but not for love's sake---for they know Thee not---O Beloved. Into the Elements, the fiery, the watery, the airy and the earthly Signs are they divided when they gather at the Full Moon within the forest. I wandered down the deep shadowy glade, there I espied a tiny sachet of pot-pouri, dropped---maybe---from the streaming girdle of one of the maidens. Tenderly I raised it. Its perfume is like unto the perfume of her I love. She, too, perhaps, has heard the call of the moon and is even now on her way to the secret tryst. But hast Thou not said: "Let there be no difference made among you between any one thing and any other thing; for thereby cometh hurt." What matter then the name of the maiden? What matter the flowers of which it is composed? Yet dare I not burn this incense unto Thee, O Beloved, because of Thine hair, the Trees of Eternity. Oh! Little sachet of pot-pouri, thou hast reminded me of her I love, for the roses are falling, it is the night of the Full Moon and the children of Sin gather to attend the Sacred Circle.

XXIII. Red Swansdown

It hath been told how Parzival shot and brought down the Swan of Ecstacy as it winged over the Mountain of the Grail. But there is within the archives another story, unheard by the ears of men. From the breast of the Eternal Swan floated one downy feather, steeped in blood. This did the youngest and least worthy of the Knights hide tenderly in his bosom till he concealed it within the hard pillow of his lonely couch. Night after night that holy pillow became softer; sweeter and sweeter were his dreams. And one night---the night of the crowning of Parzival---he was granted the Great Vision wherein the Stars became like flecks of Swansdown upon the Breast of Heaven, each living and throbbing, for they were steeped in Blood. Then did every atom of his being become a Star racing joyfully through the Great Body of the Lady of Heaven. Thus in sweet sleep came he into the Great Beyond. Grant unto me Thy Pillow of Blood and Ecstacy, O Beloved!

XXIV. Passing Clouds

A dark night: Not a star is visible, but presently the moon shines out through a rift in the clouds. And I remember, "The sorrows are but shadows, they pass and are done, but there is that which remains." Yet is the moon but illusion. A dull day: but presently the Sun is seen as the clouds are dispelled by His light. Is He that which remains? Night once more: the Sun is lost to sight, only the moon reminds me of His presence. The clouds scud swiftly across the Sky and disappear. Thy Star Body is visible, O Beloved; all the sorrows and shadows have passed and there is that which remains. When clouds gather, let me never forget Thee, O Beloved!

XXV. The Coiled Serpent

Thus have I heard: The ostrich goeth swiftly; with ease could he outstrip those who covet his tail-feathers, yet when danger cometh he burieth his head in the sand. The tortoise moveth slowly and when embarrased he stoppeth, withdrawing into his own shell; yet he passeth the hare. The hare sleepeth when he should be swiftly moving; he runneth in his dreams thinking himself at the goal. But the Coiled Serpent hath wisdom, for he hideth his tail and it is not coveted; he raiseth his head and fears not; he moveth slowly like the tortoise, yet withdraweth not; he nestles close to the hare, darting his tongue with swiftness, yet falleth not asleep by the wayside. Would that I had the Wisdom of the Coiled Serpent, O Beloved, for Thou hast said: "Put on the wings, arouse the coiled splendour within you: come unto me!"

XXVI. Love and Unity

Twenty-six is the numeration of the Inneffable Name, but It concealeth Love and Unity. The Four-lettered Name implieth Law, yet it may be divided for love's sake; for Love is the law. The Four-lettered Name is that of the elements, but it may be divided for the chance of Union; for there is Unity therein. There is but One Substance and One Love and while these be twenty-six they One through thirteen which is but a half thereof. Thus do I play with numbers who would rather play with One and that One Love. For Thou hast said: "There is naught that can unite the divided but love!" And is not Achad Ahebah?

XXVII. The Riddle

What is that which cometh to a point yet goeth in a circle? This, O Beloved, is a dark saying, but Thou hast said: "My colour is black to the blind, but the blue and gold are seem of the seeing. Also I have a secret glory for them that love me." And Hadit hath declared: "There is a veil; that veil is black." I would that I could tear aside the veil, O Beloved, for seeing Thee as Thou art, I might see Thee everywhere, even in the darkness that cometh to a point yet goeth in a circle. For Hadit, the core of every star, says "It is I that go," and Thou, Mother of the Stars, criest "To me! To me!" Resolve me the Riddle of Life, O Beloved, for loving Thee I would behold Thy Secret Glory.

XXVIII. Sayings

Isis hath said: "I am all that was and that is and that shall be, and no mortal hath lifted my veil." Who cares what is back of the moon? Jehovah showed his back unto Moses, saying: "No man hath seen my face at any time." Who cares to face the elements? Hadit hath said: "I am life and the giver of life; therefore is the knowledge of me the knowledge of death." Who cares to know death? But Thou, O Beloved, hath said: "I give unimaginable joys on earth, certainty, not faith, while in life upon death, peace unutterable, rest, ecstacy; nor do I demand aught in sacrifice." Who would not long to invoke Thee under Thy Stars, O Beloved?

XXIX. The Falling Star

Falling, falling, falling! Thus fall the Rays from Thy Body of Stars upon this tiny planet, O Beloved! InnumeraBle streams of Light like Star-rain upon the black earth. Since every man and every woman is a star, their lives are like unto streams of light concentrated upon every point in Space. As I lay with arms out-stretched, my bare body shining like ivory in the darkness. my scarlet abbai flung wide, mine eyes fixed upon the star-lit Heaven; I felt that I, too, was falling, falling, falling, in an ecstacy of fear and love into the void abyss of space. Then did I remember that Thou art continuous. Beneath, above, around me art Thou. And lo, from a falling star I became as a comet wheeling in infinite Circles, each at a different angle, till my course traced out the Infinite Sphere that is the Symbol of Thee, O Beloved. Then did I aspire to find the Centre of All. And even now I am falling, falling, falling.

XXX. Justice

I am a Fool, O Beloved, and therefore am I One or Nought as the fancy takes me. Now am I come to Justice, so that I may be All or Naught according to the direction of vision. No Breath may stir the Feather of Truth, therefore is Justice ALone in L. Yet the Ox-goad is Motion and Breath Matter if it be called the Ox which is also A. How foolish are these thoughts, which are but as the Sword in the hand of Justice. They are as unbalanced as the Scales that stir not, being fixed in the figure of Law above the Court House of a great City. But Thou hast said: "Love is the law, love under will." And Love is the Will to Change and Change is the Will to Love. Even in the stern outline of the Scales of Justice do I perceive the Instrument of Love, and in the Life Sentence, the Mystery of Imprisonment in Thy Being, O Beloved!


Three Eternities are passed... I have outstripped a million Stars in my race across Thy Breast---The Milky Way. When shall I come to the Secret Centre of Thy Being? Time, thou thief, why dost thou rob the hungry babe? Space, thou hadst almost deceived me. O Lady Nuit, let me not confound the space-marks! Then, O Beloved, Thy Word came unto me, as it is written: "All touching; All penetrant." Tus left I Time and Space and Circumstance, and every Star became as an atom in my Body, when it became Thy Body. Now never shall I be known, for it is I that go. But Thou, O Beloved, though Thou art infinitely Great, art Thou not energized by the Invisible Point---the Infinitely Small? A Million Eternities are Present, Deem not of Change; This is the Here and Now, and I am NOT.
                                                                                                                                            Frater Acha
                                                            Gnostic Mass
(Liber XV)

Invocatins from Aleister Crowley's Gnostic Mass
(as also practiced in the Gardnerian Tradition)
The Sun
Lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labor and enjoyment; so that as we are constant partakers of they bounty we may in our particular orbits give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence for ever.
So mote it be.
The Lord
Lord secret and most holy, source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligence let us ever labor with thee, that we may remain in thine abundant joy.
So mote it be.
The Moon
Lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favorable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea.
So mote it be.
The Lady
Giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness.
So mote it be.
The Saints
Lord of Life and Joy, that art the might of man, that art the essence of every true god that is upon the surface of the Earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, openly in the market-places and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest thy glory unto men, Lao-tze and Siddartha, Tahuti, Dionysus, Mohammed, and To Mega Therion. With these also, Pan, Khem, and Mentu; Heracles, Catullus, Rabelais, Swinburne and many a holy bard; Apollonius Tyanaeus, Pythagoras, Bardesanes, and Hippolytus, that transmitted the light of the Gnosis to us their successors and their heirs; and these also: Jacobus Burgundus Molensis the Martyr, Christian Rosencruetz, Sir Edward Kelly, Alphonse Louis Constant, Doctor Theodor Reuss, and Sir Aleister Crowley. Oh Sons of the Lion and the Snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. May thy Essence be here present, potent, puissant, and paternal to perfect this feast!
So mote it be.
The Earth
Mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favorably the prayer of labor, and to pastors and husbandmen be thou propitious.
So mote it be.
The Principles
Mysterious energy triform, mysterious Matter, in fourfold and sevenfold division; the interplay of which things weave the dance of the Veil of Life upon the Face of the Spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the Law of Liberty; let each pursue his Will as a strong man that rejoiceth in his way, as the course of a Star that blazeth for ever among the joyous company of Heaven.
So mote it be.
Be the hour auspicious, and the gate of life open in peace and in well being, so that she that beareth children may rejoice, and the babe catch life with both hands.
So mote it be.
Upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty.
So mote it be.
Term of all that liveth, whose name is inscrutable, be favorable unto us in thine hour.
So mote it be.
The End
Unto them from whose eyes the veil of life hath fallen may there be granted the accomplishment of their true Wills; whether they will absorption in the Infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any Star, or aught else, unto them may there be granted the accomplishment of their Wills, yea, the accomplishment of their Wills.


So mote it be.           
Book of the Law


I, 1: Had! The manifestation of Nuit.

I, 2: The unveiling of the company of heaven.

I, 3: Every man and every woman is a star.

I, 4: Every number is infinite; there is no difference.

I, 5: Help me, o warrior lord of Thebes, in my unveiling before the Children of men!

I, 6: Be thou Hadit, my secret centre, my heart & my tongue!

I, 7: Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat.

I, 8: The Khabs is in the Khu, not the Khu in the Khabs.

I, 9: Worship then the Khabs, and behold my light shed over you!

I, 10: Let my servants be few & secret: they shall rule the many & the known.

I, 11: These are fools that men adore; both their Gods & their men are fools.

I, 12: Come forth, o children, under the stars, & take your fill of love!

I, 13: I am above you and in you. My ecstasy is in yours. My joy is to see your joy.

I, 14: Above, the gemmed azure is:

          The naked splendour of Nuit
          She bends in ecstasy to kiss
          The secret ardours of Hadit.
          The winged globe, the starry blue,
          Are mine, O Ankh-af-na-khonsu!

I, 15: Now ye shall know that the chosen priest & apostle of infinite space is the prince-priest the Beast; and in his woman called the Scarlet Woman is all power given. They shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men.

I, 16: For he is ever a sun, and she a moon. But to him is the winged secret flame, and to her the stooping starlight.

I, 17: But ye are not so chosen.

I, 18: Burn upon their brows, o splendrous serpent!

I, 19: O azure-lidded woman, bend upon them!

I, 20: The key of the rituals is in the secret word which I have given unto him.

I, 21: With the God & the Adorer I am nothing: they do not see me. They are as upon the earth; I am Heaven, and there is no other God than me, and my lord Hadit.

I, 22: Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt.

I, 23: But whoso availeth in this, let him be the chief of all!

I, 24: I am Nuit, and my word is six and fifty.

I, 25: Divide, add, multiply, and understand.

I, 26: Then saith the prophet and slave of the beauteous one: Who am I, and what shall be the sign?

          So she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her
          lovely hands upon the black earth, & her lithe body arched for love, and her soft feet not
          hurting the little flowers: Thou knowest! And the sign shall be my ecstasy, the consciousness
          of the continuity of existence, the omnipresence of my body.

I, 27: Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art continuous!

I, 28: None, breathed the light, faint & faery, of the stars, and two.

I, 29: For I am divided for love's sake, for the chance of union.

I, 30: This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all.

I, 31: For these fools of men and their woes care not thou at all! They feel little; what is, is balanced by weak joys; but ye are my chosen ones.

I, 32: Obey my prophet! follow out the ordeals of my knowledge! seek me only! Then the joys of my love will redeem ye from all pain. This is so: I swear it by the vault of my body; by my sacred heart and tongue; by all I can give, by all I desire of ye all.

I, 33: Then the priest fell into a deep trance or swoon, & said unto the Queen of Heaven; Write unto us the ordeals; write unto us the rituals; write unto us the law!

I, 34: But she said: the ordeals I write not: the rituals shall be half known and half concealed: the Law is for all.

I, 35: This that thou writest is the threefold book of Law.

I, 36: My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khu-it.

I, 37: Also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach.

I, 38: He must teach; but he may make severe the ordeals.

I, 39: The word of the Law is Thelema.

          [Greek letters in MS: theta-epsilon-lambda-eta-mu-alpha]

I, 40: Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.

I, 41: The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! Hell.

I, 42: Let it be that state of manyhood bound and loathing. So with thy all; thou hast no right but to do thy will.

I, 43: Do that, and no other shall say nay.

I, 44: For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.

I, 45: The Perfect and the Perfect are one Perfect and not two; nay, are none!

I, 46: Nothing is a secret key of this law. Sixty-one the Jews call it; I call it eight, eighty, four hundred & eighteen.

I,47: But they have the half: unite by thine art so that all disappear.

I, 48: My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book?

I, 49: Abrogate are all rituals, all ordeals, all words and signs. Ra-Hoor-Khuit hath taken his seat in the East at the Equinox of the Gods; and let Asar be with Isa, who also are one. But they are not of me. Let Asar be the adorant, Isa the suffere r; Hoor in his secret name and splendour is the Lord initiating.

I, 50: There is a word to say about the Hierophantic task. Behold! there are three ordeals in one, and it may be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. Thus ye have star & star, system & system; let not one know well the other!

I, 51: There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli & jasper are there; and all rare scents; jasmine & rose, and the emblems of death. Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy servant sink? But there are means and means. Be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! Also, take your will and fill of love as ye will, when, where, and with whom ye will! But always unto me.

I, 52: If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit!

I, 53: This shall regenerate the world, the little world my sister, my heart & my tongue, unto whom I send this kiss. Also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. But ecstasy be thine and joy of earth: ever To me! To me!

I, 54: Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein.

I, 55: The child of thy bowels, he shall behold them.

I, 56: Expect him not from the East, nor from the West; for from no expected house cometh that child. Aum! All words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. But thou hast all in the clear light, and some, though not all, in the dark.

I, 57: Invoke me under my stars! Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the House of God. All these old letters of my Book are aright; but * is not the Star. This also is secret: my prophet shall reveal it to the wise.

          [In MS, the symbol marked by '*' is usually interpreted as the Hebrew letter Tzaddi]

I, 58: I give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice.

I, 59: My incense is of resinous woods & gums; and there is no blood therein: because of my hair the trees of Eternity.

I, 60: My number is 11, as all their numbers who are of us. The Five Pointed Star, with a Circle in the Middle, & the circle is Red. My colour is black to the blind, but the blue & gold are seen of the seeing. Also I have a secret glory for them that love me.

I, 61: But to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but who so gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the Earth in splendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me!

I, 62: At all my meetings with you shall the priestess say-and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple-To me! To me! calling forth the flame of the hearts of all in her love-chant.

I, 63: Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you!

I, 64: I am the blue-lidded daughter of Sunset; I am the naked brilliance of the voluptuous night-sky.

I, 65: To me! To me!

I, 66: The Manifestation of Nuit is at an end.


II, 1: Nu! the hiding of Hadit.

II, 2: Come! all ye, and learn the secret that hath not yet been revealed. I, Hadit, am the complement of Nu, my bride. I am not extended, and Khabs is the name of my House.

II, 3: In the sphere I am everywhere the centre, as she, the circumference, is nowhere found.

II, 4: Yet she shall be known & I never.

II, 5: Behold! the rituals of the old time are black. Let the evil ones be cast away; let the good ones be purged by the prophet! Then shall this Knowledge go aright.

II, 6: I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giver of Life, yet therefore is the knowledge of me the knowledge of death.

II, 7: I am the Magician and the Exorcist. I am the axle of the wheel, and the cube in the circle. "Come unto me" is a foolish word: for it is I that go.

II, 8: Who worshipped Heru-pa-kraath have worshipped me; ill, for I am the worshipper.

II, 9: Remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass & are done; but there is that which remains.

II,10: O prophet! thou hast ill will to learn this writing.

II, 11: I see thee hate the hand & the pen; but I am stronger.

II, 12: Because of me in Thee which thou knewest not.

II, 13: for why? Because thou wast the knower, and me.

II, 14: Now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness!

II, 15: For I am perfect, being Not; and my number is nine by the fools; but with the just I am eight, and one in eight: Which is vital, for I am none indeed. The Empress and the King are not of me; for there is a further secret.

II, 16: I am the Empress & the Hierophant. Thus eleven, as my bride is eleven.

II, 17: Hear me, ye people of sighing!  The sorrows of pain and regret Are left to the dead and the dying, The folk that not know me as yet.

II,18: These are dead, these fellows; they feel not. We are not for the poor and sad: the lords of the earth are our kinsfolk.

II, 19: Is a God to live in a dog? No! but the highest are of us. They shall rejoice, our chosen: who sorroweth is not of us.

II, 20: Beauty and strength, leaping laughter and delicious languor, force and fire, are of us.

II, 21: We have nothing with the outcast and the unfit: let them die in their misery. For they feel not. Compassion is the vice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. Think not, o king, upon that lie: That Thou Must Die: verily thou shalt not die, but live. Now let it be understood: If the body of the King dissolve, he shall remain in pure ecstasy for ever. Nuit! Hadit! Ra-Hoor-Khuit! The Sun, Strength & Sight, Light; these are for the servants of the Star & the Snake.

II, 22: I am the Snake that giveth Knowledge & Delight and bright glory, and stir the hearts of men with drunkenness. To worship me take wine and strange drugs whereof I will tell my prophet, & be drunk thereof! They shall not harm ye at all. It is a lie, this folly against self. The exposure of innocence is a lie. Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this.

II, 23: I am alone: there is no God where I am.

II, 24: Behold! these be grave mysteries; for there are also of my friends who be hermits. Now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. Ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. Beware lest any force another, King against King! Love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath.

II, 25: Ye are against the people, O my chosen!

II, 26: I am the secret Serpent coiled about to spring: in my coiling there is joy. If I lift up my head, I and my Nuit are one. If I droop down mine head, and shoot forth venom, then is rapture of the earth, and I and the earth are one.

II, 27: There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason.

II, 28: Now a curse upon Because and his kin!

II, 29: May Because be accursed for ever!

II, 30: If Will stops and cries Why, invoking Because, then Will stops & does nought.

II, 31: If Power asks why, then is Power weakness.

II, 32: Also reason is a lie; for there is a factor infinite & unknown; & all their words are skew-wise.

II, 33: Enough of Because! Be he damned for a dog!

II, 34: But ye, o my people, rise up & awake!

II, 35: Let the rituals be rightly performed with joy & beauty!

II, 36: There are rituals of the elements and feasts of the times.

II, 37: A feast for the first night of the Prophet and his Bride!

II, 38: A feast for the three days of the writing of the Book of the Law.

II, 39: A feast for Tahuti and the child of the Prophet-secret, O Prophet!

II, 40: A feast for the Supreme Ritual, and a feast for the Equinox of the Gods.

II, 41: A feast for fire and a feast for water; a feast for life and a greater feast for death!

II, 42: A feast every day in your hearts in the joy of my rapture!

II, 43: A feast every night unto Nu, and the pleasure of uttermost delight!

II, 44: Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu.

II, 45: There is death for the dogs.

II, 46: Dost thou fail? Art thou sorry? Is fear in thine heart?

II, 47: Where I am these are not.

II, 48: Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler.

II, 49: I am unique & conqueror. I am not of the slaves that perish. Be they damned & dead! Amen. [This is of the 4: there is a fifth who is invisible, & therein am I as a babe in an egg.]

II, 50: Blue am I and gold in the light of my bride: but the red gleam is in my eyes; & my spangles are purple & green.

II, 51: Purple beyond purple: it is the light higher than eyesight.

II, 52: There is a veil: that veil is black. It is the veil of the modest woman; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well, & I will reward you here and hereafter.

II, 53: Fear not, o prophet, when these words are said, thou shalt not be sorry. Thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. But I will hide thee in a mask of sorrow: they that see thee shall fea r thou art fallen: but I lift thee up.

II, 54: Nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: They are not of me. The stops as thou wilt; the letters? change them not in style or value!

II, 55: Thou shalt obtain the order & value of the English Alphabet; thou shalt find new symbols to attribute them unto.

II, 56: Begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that I have forsaken you.

II, 57: He that is righteous shall be righteous still; he that is filthy shall be filthy still.

II, 58: Yea! deem not of change: ye shall be as ye are, & not other. Therefore the kings of the earth shall be Kings for ever: the slaves shall serve. There is none that shall be cast down or lifted up: all is ever as it was. Yet there are masked ones my servants: it may be that yonder beggar is a King. A King may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty.

II, 59: Beware therefore! Love all, lest perchance is a King concealed! Say you so? Fool! If he be a King, thou canst not hurt him.

II, 60: Therefore strike hard & low, and to hell with them, master!

II, 61: There is a light before thine eyes, o prophet, a light undesired, most desirable.

II, 62: I am uplifted in thine heart; and the kisses of the stars rain hard upon thy body.

II, 63: Thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of Hell's own worm.

II, 64: Oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of Nu! prophet of Had! prophet of Ra-Hoor-Khu! Now rejoice! now come in our splendour & rapture! Come in our passionate peace, & write sweet words for the Kings!

II, 65: I am the Master: thou art the Holy Chosen One.

II, 66: Write, & find ecstasy in writing! Work, & be our bed in working! Thrill with the joy of life & death! Ah! thy death shall be lovely: whoso seeth it shall be glad. Thy death shall be the seal of the promise of our agelong love. Come! lift up thine heart & rejoice! We are one; we are none.

II, 67: Hold! Hold! Bear up in thy rapture; fall not in swoon of the excellent kisses!

II, 68: Harder! Hold up thyself! Lift thine head! breathe not so deep-die!

II, 69: Ah! Ah! What do I feel? Is the word exhausted?

II, 70: There is help & hope in other spells. Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein!

II, 71: But exceed! exceed!

II, 72: Strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all.

II, 73: Ah! Ah! Death! Death! thou shalt long for death. Death is forbidden, o man, unto thee.

II, 74: The length of thy longing shall be the strength of its glory. He that lives long & desires death much is ever the King among the Kings.

II, 75: Aye! listen to the numbers & the words:

II, 76: 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall expound it. But remember, o chosen one, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word.

II, 77: O be thou proud and mighty among men!

II, 78: Lift up thyself! for there is none like unto thee among men or among Gods! Lift up thyself, o my prophet, thy stature shall surpass the stars. They shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418.

II, 79: The end of the hiding of Hadit; and blessing & worship to the prophet of the lovely Star!

Do what thou wilt shall be the whole of the Law.

"The study of this Book is forbidden. It is wise to destroy this copy after the first reading.

Whosoever disregards this does so at his own risk and peril. These are most dire.

Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence.

All questions of the Law are to be decided only by appeal to my writings, each for himself."

There is no law beyond Do what thou wilt.

Love is the law, love under will.

                                                            The Priest of the Princes:

                                                             ANKH -F -N -KHONSU
Book of the Law
(The Book of the Law was reportedly channeled by Aleister Crowley)
Liber AL vel Legis
sub figura CCXX
as delivered by:
XCIII = 418

III, 1: Abrahadabra! the reward of Ra Hoor Khut.

III, 2: There is division hither homeward; there is a word not known. Spelling is defunct; all is not aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit!

III, 3: Now let it be first understood that I am a god of War and of Vengeance. I shall deal hardly with them.

III, 4: Choose ye an island!

III, 5: Fortify it!

III, 6: Dung it about with enginery of war!

III, 7: I will give you a war-engine.

III, 8: With it ye shall smite the peoples; and none shall stand before you.

III, 9: Lurk! Withdraw! Upon them! this is the Law of the Battle of Conquest: thus shall my worship be about my secret house.

III, 10: Get the stele of revealing itself; set it in thy secret temple-and that temple is already aright disposed-& it shall be your Kiblah for ever. It shall not fade, but miraculous colour shall come back to it day after day. Close it in locked glass for a proof to the world.

III, 11: This shall be your only proof. I forbid argument. Conquer! That is enough. I will make easy to you the abstruction from the ill-ordered house in the Victorious City. Thou shalt thyself convey it with worship, o prophet, though thou likest it not. Thou shalt have danger & trouble. Ra-Hoor-Khu is with thee. Worship me with fire & blood; worship me with swords & with spears. Let the woman be girt with a sword before me: let blood flow to my name. Trample down the Heathen; be upon them, o warrior, I will give you of their flesh to eat!

III, 12: Sacrifice cattle, little and big: after a child.

III, 13: But not now.

III, 14: Ye shall see that hour, o blessed Beast, and thou the Scarlet Concubine of his desire!

III, 15: Ye shall be sad thereof.

III, 16: Deem not too eagerly to catch the promises; fear not to undergo the curses. Ye, even ye, know not this meaning all.

III, 17: Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. Nu is your refuge as Hadit your light; and I am the strength, force, vigour, of your arms.

III, 18: Mercy let be off: damn them who pity! Kill and torture; spare not; be upon them!

III, 19: That stele they shall call the Abomination of Desolation; count well its name, & it shall be to you as 718.

III, 20: Why? Because of the fall of Because, that he is not there again.

III, 21: Set up my image in the East: thou shalt buy thee an image which I will show thee, especial, not unlike the one thou knowest. And it shall be suddenly easy for thee to do this.

III, 22: The other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. I am the visible object of worship; the others are secret; for the Beast & his Bride are they: and for the winners of the Ordeal x. What is this? Thou shalt know.

III, 23: For perfume mix meal & honey & thick leavings of red wine: then oil of Abramelin and olive oil, and afterward soften & smooth down with rich fresh blood.

III, 24: The best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what.

III, 25: This burn: of this make cakes & eat unto me. This hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me.

III, 26: These slay, naming your enemies; & they shall fall before you.

III, 27: Also these shall breed lust & power of lust in you at the eating thereof.

III, 28: Also ye shall be strong in war.

III, 29: Moreover, be they long kept, it is better; for they swell with my force. All before me.

III, 30: My altar is of open brass work: burn thereon in silver or gold!

III, 31: There cometh a rich man from the West who shall pour his gold upon thee.

III, 32: From gold forge steel!

III, 33: Be ready to fly or to smite!

III, 34: But your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down & shattered, yet an invisible house there standeth, and shall stand until the fall of the Great Equinox; when HRumachis shall arise and the double-wanded one assume my throne and place. Another prophet shall arise, and bring fresh fever from the skies; another woman shall a

III, 35: The half of the word of Heru-ra-ha, called Hoor-pa-kraat and Ra-Hoor-Khut.

III, 36: Then said the prophet unto the God:

III, 37: I adore thee in the song- I am the Lord of Thebes,and I The inspired forth-speaker of Mentu; For me unveils the veiled sky, The self-slain Ankh-af-na-khonsu Whose words are truth. I invoke, I greet Thy presence, O Ra-Hoor-Khuit! Unity uttermost showed! I adore the might of Thy breath, Supreme and terrible God, Who makest the gods and death To tremble before Thee:- I, I adore thee! Appear on the throne of Ra! Open the ways of the Khu! Lighten the ways of the Ka! The ways of the Khabs run through To stir me or still me! Aum! let it fill me!

III, 38: So that thy light is in me; & its red flame is as a sword in my hand to push thy order. There is a secret door that I shall make to establish thy way in all the quarters, (these are the adorations, as thou hast written), as it is said:

          The light is mine; its rays consume Me: I have made a secret door Into the House of Ra and Tum.
          Of Khephra and of Ahathoor. I am thy Theban, O Mentu, The prophet Ankh-af-na-khonsu!
          By Bes-na-Maut my breast I beat; By wise Ta-Nech I weave my spell.
          Show thy star-splendour, O Nuit!
          Bid me within thine House to dwell, O winged snake of light, Hadit!
          Abide with me, Ra-Hoor-Khuit!

III, 39: All this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever -- for in it is the word secret & not only in the English -- and thy comment upon this the Book of the Law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the Law to give. Then they shall chance to abide in this bliss or no; it is no odds. Do this quickly!

III, 40: But the work of the comment? That is easy; and Hadit burning in thy heart shall make swift and secure thy pen.

III, 41: Establish at thy Kaaba a clerk-house: all must be done well and with business way.

III, 42: The ordeals thou shalt oversee thyself, save only the blind ones. Refuse none, but thou shalt know & destroy the traitors. I am Ra-Hoor-Khuit; and I am powerful to protect my servant. Success is thy proof: argue not; convert not; talk not overmuch! Them that seek to entrap thee, to overthrow thee, them attack without pity or quarter; & destroy them utterly. Swift as a trodden serpent turn and strike! Be thou yet deadlier than he! Drag down their souls to awful torment: laugh at their fear: spit upon them!

III, 43: Let the Scarlet Woman beware! If pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. I will slay me her child: I will alienate her heart: I will cast her out from men: as a shrinking and despised harlot shall she crawl through dusk wet streets, and die cold and an-hungered.

III, 44: But let her raise herself in pride! Let her follow me in my way! Let her work the work of wickedness! Let her kill her heart! Let her be loud and adulterous; let her be covered with jewels, and rich garments, and let her be shameless befor e all men!

III, 45: Then will I lift her to pinnacles of power: then will I breed from her a child mightier than all the kings of the earth. I will fill her with joy: with my force shall she see & strike at the worship of Nu: she shall achieve Hadit.

III, 46: I am the warrior Lord of the Forties: the Eighties cower before me, & are abased. I will bring you to victory & joy: I will be at your arms in battle & ye shall delight to slay. Success is your proof; courage is your armour; go on, go on, in my strength; & ye shall turn not back for any!

III, 47: This book shall be translated into all tongues: but always with the original in the writing of the Beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no Beast shall divine. Let him not seek to try: but one cometh after him, whence I say not, who shall discover the Key of it all. Then this line drawn is a key: then this circle squared in its failure is a key also. And Abrahadabra. It shall be his child and that strangely. Let him not seek after this; for therby alone can he fall from it.

III, 48: Now this mystery of the letters is done, and I want to go on to the holier place.

III, 49: I am in a secret fourfold word, the blasphemy against all gods of men.

III, 50: Curse them! Curse them! Curse them!

III, 51: With my Hawk's head I peck at the eyes of Jesus as he hangs upon the cross.

III, 52: I flap my wings in the face of Mohammed & blind him.

III, 53: With my claws I tear out the flesh of the Indian and the Buddhist, Mongol and Din.

III, 54: Bahlasti! Ompehda! I spit on your crapulous creeds.

III, 55: Let Mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you!

III, 56: Also for beauty's sake and love's!

III, 57: Despise also all cowards; professional soldiers who dare not fight, but play; all fools despise!

III, 58: But the keen and the proud, the royal and the lofty; ye are brothers!

III, 59: As brothers fight ye!

III, 60: There is no law beyond Do what thou wilt.

III, 61: There is an end of the word of the God enthroned in Ra's seat, lightening the girders of the soul.

III, 62: To Me do ye reverence! to me come ye through tribulation of ordeal, which is bliss.

III, 63: The fool readeth this Book of the Law, and its comment; & he understandeth it not.

III, 64: Let him come through the first ordeal, & it will be to him as silver.

III, 65: Through the second, gold.

III, 66: Through the third, stones of precious water.

III, 67: Through the fourth, ultimate sparks of the intimate fire.

III, 68: Yet to all it shall seem beautiful. Its enemies who say not so, are mere liars.

III, 69: There is success.

III, 70: I am the Hawk-Headed Lord of Silence & of Strength; my nemyss shrouds the night-blue sky.

III, 71: Hail! ye twin warriors about the pillars of the world! for your time is nigh at hand.

III, 72: I am the Lord of the Double Wand of Power; the wand of the Force of Coph Nia-but my left hand is empty, for I have crushed an Universe; & nought remains.

III, 73: Paste the sheets from right to left and from top to bottom: then behold!

III, 74: There is a splendour in my name hidden and glorious, as the sun of midnight is ever the son.

III, 75: The ending of the words is the Word Abrahadabra.

                                                            The Book of the Law is Written and Concealed.

                                                                                          Aum. Ha.
Summoning Spirit

This page was last updated on: 3/4/05

Soon after seeing the "Stele of Revealing," an Egyptian funiary tablet, in a museum in Cairo, Aleister Crowley claimed to have received a communication from an Egyptian Diety. 

He called this channelled communication " The Book of the Law" which was "secret and forbidden" and the version of the "Law of Thelema"; which was for ALL.  

These were allegedly revealed to Crowley in 1904 e.v., which he saw as the  inauguration of  the "New Aeon of Horus" for which, he was the Prophet.

Much of what Crowley discovered in the Stele of Revealing or formed the basis for his channeled verses. The Stele of Revealing is especially sacred to Thelema.
CLICK on ISIS to view the Stele
Aleister Crowley:
An Englishman, reawakened the "Religion" of Thelema in the Early Nineteen hundreds.  His treatise, as precurser, has also been credited with the foundation that formed the basis of the Religion of Wicca; established by Gerald Gardener; and flourishing under many different magical traditions referred to as Witchcraft.
                                                            Thelemic Calendar

The Thelemic Calendar begins in 1904, the Year in which Aleister Crowley received "
The Book of the Law" and inaugurated the New Aeon of Horus.

When writing dates in the Thelemic style, Thelemites usually indicate the astrological positions of the Sun and Moon rather than refer to a Month and Day.
The year is written as the number of Years since the start of the New Aeon of Horus on March 20, 1904.

Thelemic Year is generally written as a pair of numbers, such as III:21. The first Roman numeral refers to the number of 22-year cycles since 1904. The second number refers to the number of Years in the current cycle (0 through 21). Thus, the year III:21 is (III times 22) = 66 + 21 = Thelemic Year 87 (1991). Using this system, 1992 is IV:0, 1993 is IV:1, ect.

Writing the Thelemic Year in this manner allows a correlation between the Year and the trumps of the Tarot, which are numbered from 0 through 21.

For Example:, the Year IV:5 may be seen as the year of the Hierophant (Card V) in the cycle of the Emperor (Card IV). So, a complete Thelemic date (with common translation), might be written as:

Sun in Virgo
Moon in Aquarius
Anno IV:4
(August 26, 1996 e.v.)

Note: the Tarot was an important symbolic reference to Crowley; who designed his own set of cards to represent his version of the symbolism.

When referring to dates in the common (Gregorian) calendar, Thelemites often follow the convention used by Aleister Crowley to distinguish them from the Thelemic calendar, which is to append the initials e.v. after the date. These stand for the Latin phrase "era vulgaris", which means "common era" and is equivalent to the modern designation "C.E." & B.C.E. beore the common error; used in secular and scholarly contexts instead of "A.D." & B.C.
                                                  What is Thelema
Is a Greek word meaning "will" or "intention". It is also the name of a new spiritual philosophy which has reemerged over the past several hundred years and is has become established due to the efforts 7 influence of Aleister Crowley it's new Prophet.

One of the earliest mentions of this philosophy occurs in the classic Gargantua and Pantagruel written by Francois Rabelais in 1532.

One episode of this epic adventure tells of the founding of an "Abbey of Thelema" as an institution for the cultivation of human virtues. Rabelais identified the Abbey as being in direct opposition to the Christian idiology of the time.

The sole rule of the Abbey of Thelema was: "Do what thou wilt".
This ideal has become the basic tenet of Thelemic philosophy.  Thelema came to notice and acclaim in the early part of this century through the workings of Aleister Crowley.

Crowley was a English poet, author, mountaineer, magician, and member of the occult society known as the
"Hermetic Order of the Golden Dawn".

In 1904, traveling in Egypt, with his wife Rose, Crowley discovered the "Stele of Revealing", an ancient Egyptian funiary tablet.  thereafter; Crowley claimes he entered a trance; and wrote Three chapters of 220 verses he called The Book of the Law (Liber AL and Liber Legis); which was to initiate a "new Aeon of enlightenment" with Crowley as it's Prophet.

Crowley spent the rest of his life developing the philosophy of Thelema as revealed by the Book of the Law. He created a voluminous commentary and works that related to the qabalah, mysticism, yoga, magick, and other occult subjects.  All these writings propound the ideals of Thelema as understood and interpreted by Crowley.  His basic tenent was:  "The word of the law is Thelema" and "Do what thou wilt shall be the whole of the Law"..

As indicated by the Thelemic Calendar:  the Book of the Law is outlines the Aeons of  human spiritual evolution.

          Chapter One:  The Aeon of Isis. the female archetype of divinity of creation was elevated.

          Chapter Two:  The Aeon of Osiris, when the archetype was regeneration of the slain god.
          With this ideal; the world's patriarchal religions became entrenched.

          Chapter Three: Unfolds the dawning of the new Aeon: the Aeon of Horus.
          It is in this new aeon that the philosophy of Thelema is to be be fully revealed to
          humanity, to serve as the initial guide for the spiritual evolution of our species.

"Do what thou wilt shall be the whole of the Law." and "thou hast no right but to do thy will."

The emphasis of Thelema on freedom and individuality gives rise to a variety of beliefs from atheism to polytheism. But that in Thelema; each person has the right to fulfill themselves through whatever beliefs and actions are best suited to them (so long as they do not interfere with the will of others). This ideal of absolute freedom for an individual to follow his or her True Will is cherished by Thelemites.  

In Thelema are: "Every man and every woman is a star."  indicates that each individual is unique in their own path in a universe, where they can move freely without collision.  

Thelemic philosophy is that every person possesses a "True Will". Which acts as a single motivation for their existence & that the individual will, is part of a greater Universal "True Will". The essential nature of the Law of Thelema is that of Love. Each individual unites with his or her True Self in Love. When so empowered, each conscious being, unites every other conscious being in the universe, forming spiritual unity of absolute Love. 

The philosophy sees the main task of an individual on the path of Thelema is to first discover their True Will. The Law of Thelema mandates that each person to follow their True Will to attain fulfillment in life and freedom from restriction of their nature. A variety of paths for self discovery are part of the Thelemic instruction in Magick and occult sciences to give the individual both control and insight.

No two True Wills can be in real conflict, because they are part of the universal will. However; every True Will is different, and each person has their unique point-of-view of the universe.  Thus; every person must arrive at the discovery for themselves.& no one can determine the True Will of another person. Each person must arrive at the discovery for themselves; which prohibits interfering with the True Will of another person.

In his Commentary states that: "All questions of the Law are to be decided only by appeal to my writings, each for himself." meaning that only each individual can determine the application of the Law to their personal ideals. 

(I imagine however; when living: that Prophet Crowley, aided many others in their personal discovery.)
                                                  Thelemic Holidays

Equinoxes and Solstices: March, June, September, December)
The traditional Pagan Wheel of the Year: is also ritually observed by Thelemites.
(with the exception; that the Thelemic New Year is in the Spring ,
rather than the Autumn as in other Pagan traditions.)

The traditional Thelemite Holidays are as follows:

Equinox of the Gods (March 20)
The Thelemic New Year. The anniversary of the beginning of the Aeon of Horus in 1904 e.v.

Three Days of the Writing of the Book of the Law
(April 8, 9, 10)  Three days in April 1904 e.v. when Crowley received the Three chapters of The Book of the Law. These are typically celebrated with readings of a chapter on each Day.

First Night of the Prophet and his Bride (August 12)
Aleister Crowley's wedding anniversary (1903 e.v.) to his first wife, Rose Kelly.
Rose was instrumental in the inauguration of the New Aeon and reception of The Book of the Law.

"Crowleymas" (October 12)
The anniversary of Aleister Crowley's birth in 1875 e.v..

"Greater Feast"  of Crowley (December 1)
A celebration to commemorate the death of Aleister Crowley on this day in 1947 e.v..
                                        Magick - Law of Thelema

Explanation & Introduction by Aliester Crowley:

My former work has been misunderstood, and its scope limited, by my use of technical terms. It has attracted only too many dilettanti and eccentrics, weaklings seeking in "Magic" an escape from reality. I myself was first consciously drawn to the subject in this way. And it has repelled only too many scientific and practical minds, such as I most designed to influence. But MAGICK is for ALL.

I have written this book to help the Banker, the Pugilist, the Biologist, the Poet, the Navvy, the Grocer, the Factory Girl, the Mathematician, the Stenographer, the Golfer, the Wife, the Consul--and all the rest--to fulfil themselves perfectly, each in his or her own proper function.

Let me explain in a few words how it came about that I blazoned the word MAGICK upon the Banner that I have borne before me all my life.

Before I touched my teens, I was already aware that I was The Beast whose number is 666. I did not understand in the least what that implied; it was a passionately ecstatic sense of identity.

In my third year at Cambridge, I devoted myself consciously to the Great Work, understanding thereby the Work of becoming a Spiritual Being, free from the constraints, accidents, and deceptions of material existence.

I found myself at a loss for a name to designate my work, just as H.P. Blavatsky some years earlier. "Theosophy", "Spiritualism", "Occultism", "Mysticism", all involved undesirable connotations.


"Magick is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy; advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents being applied to proper Patients, strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle."

                                                                                The Goetia of the Lemegeton of King Solomon
And; from:

Dr. J. G. FRAZER, "The Golden Bough"

"Whenever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. Thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. The magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. He supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. Yet his power, great as he believes it to be, is by no means arbitrary and unlimited. He can wield it only so long as he strictly conforms to the rules of his art, or to what may be called the laws of nature as conceived by him. To neglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskillful practitioner himself to the utmost peril. If he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. Thus the analogy between the magical and the scientific conceptions of the world is close. In both of them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. Both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. Hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. They lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to the top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mist at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams."


"So far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. This is no small service rendered to humanity. And when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black arts has done much evil, it has also been the source of much good; that if it is the child of error, it has been the mother of freedom and truth."
"Prove all things; hold fast that which is good".
                                                                                                    St. Paul

"Also the mantras and the spells; the obeah and the work of the wand and the work of the sword: these he shall learn and teach. "He must teach; but he may make severe the ordeals.

                                                  "The word of the Law is THELEMA."

(LIBER AL vel xxxi: The Book of the Law)

This book is for ALL: for every man, woman, and child.

I chose therefore the name "MAGICK" , (not magic), as essentially the most sublime, and actually the most discredited, of all the available terms.

I swore to rehabilitate MAGICK, to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. I have kept my Word.

But the time is now come for me to carry my banner into the thick of the press of human life.

I must make MAGICK the essential factor in the life of ALL.

In presenting this book to the world, I must then explain and justify my position by formulating a definition of MAGICK and setting forth its main principles in such a way that ALL may understand instantly that their souls, their lives, in every relation with every other human being and every circumstance, depend upon MAGICK and the right comprehension and right application thereof.


  MAGICK is the Science and Art of causing Change to occur in conformity with Will. 1

  (Illustration: It is my Will to inform the World of certain facts within my knowledge. I therefore take
  "magical weapons", pen, ink, and paper; I write "incantations" --these sentences-- in the "magical
  language" i.e. that which is understood by the people I wish to instruct; I call forth "spirits", such as
  printers, publishers, booksellers, and so forth, and constrain them to convey my message to those
  people. The composition and distribution of this book is thus an act of MAGICK by which I cause
  Changes to take place in conformity with my Will.)


  ANY required Change may be effected by the application of the proper kind and degree of Force in
  the proper manner through the proper medium to the proper object. (Illustration: I wish to prepare an
  ounce of Chloride of Gold. I must take the right kind of acid, nitro-hydrochloric and no other, in
  sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak, or
  corrode, in such a manner as will not produce undesirable results, with the necessary quantity of
  Gold: and so forth. Every Change has its own conditions.

  In the present state of our knowledge and power some changes are not possible in practice; we
  cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. But
  it is theoretically possible to cause in any object any change of which that object is capable by
  nature; and the conditions are covered by the above postulate.)


(1) Every intentional act is a Magical Act. 2

(2) Every successful act has conformed to the postulate.

(3) Every failure proves that one or more requirements of the postulate have not been fulfilled.
    (Illustrations: There may be failure to understand the case; as when a doctor makes a wrongdiagnosis, and
    his treatment injures his patient. There may be failure to apply the right kind of  force, as when a rustic tries
    to blow out an electric light. There may be failure to apply the right degree of force, as when a wrestler has
    his hold broken. There may be failure to apply the force in the right manner, as when one presents a
    cheque at the wrong window of the Bank. There may be failure to employ the correct medium, as when
    Leonardo da Vinci found his masterpiece fade away. The force may be applied to an unsuitable object, as
    when one tries to crack a stone, thinking it a nut.)

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

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

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

(7) Every man and every woman has a course, depending partly on the self, and partly on the environment
    which is natural and necessary for each. Anyone who is forced from his own course, either through not
    understanding himself, or through external opposition, comes into conflict with the order of the Universe,
    and suffers accordingly.
    (Illustration: A man may think it his duty to act in a certain way, through having made a fancy picture of
    himself, instead of investigating his actual nature. For example, a woman may make herself miserable for
    life by thinking that she prefers love to social consideration, or visa versa. One woman may stay with an
    unsympathetic husband when she would really be happy in an attic with a lover, while another may fool
    herself into a romantic elopement when her only true pleasures are those of presiding at fashionable
    functions. Again, a boy's instinct may tell him to go to sea, while his parents insist on his becoming a
    doctor. In such a case, he will be both unsuccessful and unhappy in medicine.)

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

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

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

(11) Science enables us to take advantage of the continuity of Nature by the empirical application of certain
          principles whose interplay involves different orders of idea connected with each other in a way beyond our
          present comprehension.
      (Illustration: We are able to light cities by rule-of-thumb methods. We do not know what consciousness
          is, or how it is connected with muscular action; what electricity is or how it is connected with the
          machines that generate it; and our methods depend on calculation involving mathematical ideas which
          have no correspondence in the Universe as we know it. 3

(12) Man is ignorant of the nature of his own being and powers. Even his idea of his limitations isbased on
          experience of the past, and every step in his progress extends his empire. There is  therefore no reason
          to assign theoretical limits to what he may be, or to what he may do. 4
      (Illustration: A generation ago it was supposed theoretically impossible that man should ever know the
          chemical composition of the fixed stars. It is known that our senses are adapted to receive only an
          infinitesimal fraction of the possible rates of vibration. Modern instruments have enabled us to detect
          some of these suprasensibles by indirect methods, and even to use their peculiar qualities in the service
          of man, as in the case of the rays of Hertz and Rontgen. As Tyndall said, man might at any moment learn
          to perceive and utilise vibrations of all conceivable and inconceivable kinds. The question of Magick is a
          question of discovering and employing hitherto unknown forces in nature. We know exist, and we can't
          doubt a possibility of mental or physical instruments capable of bringing us into relation with them.)

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

(14)  Man is capable of being, and using, anything which he perceives, for everything that he perceives is
          in a certain sense a part of his being. He may thus subjugate the whole Universe of which he is
          conscious to his individual Will.
          (Illustration: Man has used the idea of God to dictate his personal conduct, to obtain power over his
          fellows, to excuse his crimes, and for innumerable other  purposes, including that of realizing himself as
          God. He has used the irrational and unreal conceptions of mathematics to help him in the construction of
          mechanical devices. He has used his moral force to influence the actions even of wild animals. He has
          employed poetic genius for political purposes.)

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

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

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

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

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

(20) Man can only attract and employ the forces for which he is really fitted. (Illustration: You cannot make
          a silk purse out of a sow's ear. A true man of science learns from every phenomenon. But Nature is
          dumb to the hypocrite; for in her there is nothing false.) 5

(21)  There is no limit to the extent of the relations of any man with the Universe in essence; for as soon as
          man makes himself one with any idea the means of measurement cease to exist. But his power to utilize
          that force is limited by his mental power &capacity, and the circumstances of his  human environment.
          (Illustration: When a man falls in love, the whole world becomes, to him, nothing but love boundless and
          immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. He can
          only extend to others the effect which his love has had upon himself by means of his mental and physical
          qualities. Thus, Catullus, Dante and Swinburne made their love a mighty mover of mankind by virtue of
          their power to put their thoughts on the subject in musical and eloquent language. Again, Cleopatra and
          other people in authority moulded the fortunes of many other people by allowing love to influence their
          political actions. The Magician, however well he succeed in making contact with the secret sources of
          energy in nature, can only use them to the extent permitted by his intellectual and moral qualities.
          Mohammed's intercourse with Gabriel was only effective because of his statesmanship, soldiership, and
          the sublimity of his command of Arabic. Hertz's discovery of the rays which we now use for wireless
          telepathy was sterile until reflected through the minds and wills of people who could take his truth, and
          transmit it to the world of action by means of mechanical and economic instruments.)

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

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

(24)  Every man has an indefeasible right to be what he is.
          (Illustration: To insist that any one else shall comply with one's own standards is to outrage, no only him,
          but oneself, since both parties are equally born of necessity.)

(25)  Every man must do Magick each time he acts or even thinks, since a thought is an internal act whose
          influence ultimately affects action, though it may not do so at the time.
          (Illustration: The least gesture causes in a man's own body and in the air around him; it disturbs the
          balance of the entire Universe, and its effects continue eternally throughout all space. Every thought,
          however swiftly suppressed, has its effect on the mind. It stands as one of the causes of every
          subsequent thought, and tends to influence every subsequent action. A golfer may lose a few yards on
          his drive, a few more with his second and third, he may lie on the green six bare inches too far from the
          hole; but the net result of these trifling mishaps is the difference of a whole stroke, and so probably
          between halving and losing the hole.)

(26)  Every man has a right, the right of self-preservation, to fulfil himself to the utmost. 6
          (Illustration: A function imperfectly performed injures, not only itself, but everything associate with it.If the
          heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the
          heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends.)

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

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

I hope that the above principles demonstrate to ALL that their welfare, their existence, is bound up in MAGICK.
I trust that they will understand, not only the reasonableness, but the necessity of the fundamental truth which I was the means of giving to mankind: "Do what thou wilt shall be the whole of the Law."

I trust that they will assert themselves as individually absolute, that they will grasp the fact that it is their right to assert themselves, and to accomplish the task for which their nature fits them. Yea, more, that this is their duty, and that not only to themselves but to others, a duty founded upon universal necessity, and not to be shirked on account of any casual circumstances of the moment which may seem to put such contact in the light of inconvenience or even of cruelty.

I hope that the principles outlined above will help them to understand this book, and prevent them from being deterred from its study by the more or less technical language in which it is written. The essence of MAGICK is simple enough in all conscience. It is not otherwise with the art of government. The Aim is simply prosperity; but the theory is tangled, and the practice beset with briars.

In the same way MAGICK is merely to be and to do. I should add: "to suffer". For Magick is the verb; and it is part of the Training to use the passive voice. This is, however, a matter of Initiation rather than of Magick in its ordinary sense. It is not my fault if being is baffling, and doing desperate!  Yet, once the above principles are firmly fixed in the mind, it is easy enough to sum up the situation very shortly. One must find out for oneself, and make sure beyond doubt, WHO one is, WHAT one is, WHY one is. This done, one may put the Will which is implicit in the "Why" into words, or rather into One Word. Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions.

Let us make an analogy. A nation must become aware of its own character before it can be said to exist. From that knowledge it must divine its destiny. It must then consider the political conditions of the world; how other countries may help it or hinder it. It must then destroy in itself any elements discordant with its destiny. Lastly, it must develop in itself those qualities which will enable it to combat successfully the external conditions which threaten to oppose its purpose. We have had a recent example in the case of the young German Empire, which, knowing itself and its will, disciplined and trained itself so that it conquered the neighbors which had oppressed it for so many centuries. But after 1866 and 1870, 1914! It mistook itself for superhuman, it willed a thing impossible, it failed to eliminate its own internal jealousies, it failed to understand the conditions of victory, it did not train itself to hold the sea, and thus, having violated every principle of MAGICK, it was pulled down and broken into pieces by provincialism and democracy, so that neither individual excellence nor civic virtue has yet availed to raise it again to that majestic unity which made so bold a bid for the mastery of the race of man. 7

The sincere student will discover, behind the symbolic technicalities of this book, a practical method of making himself a Magician. The processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be. 8

He must behold his soul in all its awful nakedness, he must not fear to look on that appalling actuality. He must discard the gaudy garments with which shame has screened him; he must accept the fact that nothing can make him anything but what he is. He may lie to himself, drug himself, hide himself; but he is always there. Magick will teach him that his mind is playing him a traitor. It is as if a man were told that tailors' fashion-plates were the canon of human beauty, so that he tried to make himself formless and featureless like them, and shuddered with horror at the idea of Holbein making a portrait of him. Magick will show him the beauty and majesty of the self which he has tried to suppress and disguise.  Having discovered his identity, he will soon perceive his purpose. Another process will show him how to make that purpose pure and powerful. He may then learn how to estimate his environment, learn how to make allies, how to make himself prevail against all powers whose error has caused them to wander across his path.

In the course of this Training, he will learn to explore the Hidden-Mysteries of Nature, and to develop new senses and faculties in himself, whereby he may communicate with, and control, Beings and Forces pertaining to orders of existence which have been hitherto inaccessible to profane research, and available only to that unscientific and empirical MAGICK (of tradition) which I came to destroy in order that I might fulfil. I send this book into the world that every man and woman may take hold of life in the proper manner. It does not matter if one's present house of flesh be the hut of a shepherd; by virtue of my MAGICK he shall be such a shepherd as David was. If it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than Rodin.

Witness mine hand:

The Beast 666; MAGUS 9=2 A.'. A.'.
Who is The Word of the Aeon?  THELEMA!
Whose name is called V.V.V.V.V. 8=3 A.'. A.'. in the City of the Pyramids,
OU MH 7=4; OL SONUF VAORESAGI 6=5, and  5=6 A.'. A.'. in the Mountain of Abeignus;
but FRATER PERDURABO in the Outer Order or the A.'. A.'. and in the World of men upon the Earth.

Aleister Crowley of Trinity College, Cambridge.

1. By "intentional" I mean "willed". But even unintentional acts so-seeming are not truly so. Thus, breathing is an act of the Will-to-Live.

2. In one sense Magick may be defined as the name given to Science by the vulgar.
3. For instance, "irrational", "unreal", and "infinite" expressions.
4. I.e., except--possibly--in the case of logically absurd questions, such as the Schoolmen discussed in connection with "God."

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

6. Men of "criminal nature" are simply at issue with their True Wills. The murderer has the Will-to-Live; and his will to murder is a false will at variance with his true Will, since he risks death at the hands of Society by obeying his criminal impulse.

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

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

Aleister Crowley
          Copyrite Notice Riciao  2000 all rights reserved
Note: Crowley texts are public domain & not subject to copyrite.

                                                                                                          BY Doreen Valiente

The five-pointed star or pentagram is one of the oldest signs in the world.  It represents, among other
meaning, magic itself, the dominion of the spirit over the four elements of the material creation.

Another meaning of the pentagram is that it bears a rough resemblance to a human figure, as if
standing upright with the arms and legs outstretched.

The Circle which encloses it, being without beginning or ending, represents infinity and eternity.
Hence the pentagram in a circle is a symbol of the human being in relationship to the Infinite. 
The eight armed figure in the center of the pentagram represents  the Eight Ritual Occasionsof
the Witch's Year.  (four Greater Sabbats and four Lesser Sabbats.)

The Greater Sabbats are Candlemas, May Eve, Lammas, and Hallowe'en.
The Lesser Sabbats are the equinoxes and solstices.
The eight of this symbol plus the five of the pentagram  makes 13,
the traditional number of the Witches coven.

The three X-shaped crosses around the pentagram represent the three annointings of the initiation
ceremony, 'two above and one below'; that is, two above the waist and one below it.

The two spirals or S-shapes represent the ancient symbol of the twin serpents,  the dual forces
of positive and negative, yang and yin, masculine and feminine,  that underlie all manifestation.
The symbols on the three upper points of the pentagram  are the two crescents of the waxing
and waning moons,  and the circle of the full moon; The three phases of the moon.

Together they represent the primordial Goddess of Nature,
depicted in triple form as Nymph, Mother and Crone.

The symbols on the two lower points of the pentagram represent the two aspects of the ancient God
of witches.  They are conventionalized drawings of a horned head and a skull and crossed bones.

The former sign represents the Horned God of Life and Fertility,
and the latter is the God of Death and what lies beyond.