GRIMORIUM SANCTISSIMUM¹

Arcanum Arcanorum Quod Continet Nondum Revelandum ipsis Regibus supremis O.T.O. Grimorium Quod Baphomet X° M… suo fecit.²

De Templo.³

1.	Oriente	Altare4
2.	Occidente	Tabula dei invocandi5
3.	Septentrione	Sacerdos6
4.	Meridione	Ignis cum thuribulo, κ.τ.λ.7
5.	Centro	Lapis quadratus cum Imagine Dei Maximi Ingentis Nefandi Ineffabilis Sanctissimi et cum ferro, tintinnabulo, oleo. Virgo. Stet imago juxta librum ΘΕΛΗΜΑ.8

 

De ceremonio Principii.⁹

Fiat ut in Libro DCLXXI dicitur, sed antea virgo lavata sit cum verbis “Asperge me…” κ.τ.λ. , et habilimenta ponat cum verbis “Per sanctum Mysterium,” κ.τ.λ.¹⁰

Ita Pyramis fiat. Tunc virgo lavabit sacerdotem et vestimenta ponat ut supra ordinatur.¹¹

(Hic dicat virgo orationes dei operis).¹²

De ceremonio Thuribuli.¹³

Manibus accedat et ignem et sacerdotem virgo, dicens:¹⁴

“Accendat in nobis Dominus ignem sui amoris et flammam aeternae caritatis.”¹⁵

De ceremonio Dedicationis.¹⁶

Invocet virgo Imaginem Dei. M.I.N.I.S. his verbis. — Tu qui es prater omnia… κ.τ.λ.” Nec relinquet alteram Imaginem.¹⁷

De Sacrificio Summo.¹⁸

Deinde silentium frangat sacerdos cum verbis versiculi sancti dei particularitur invocandi.¹⁹

Ineat ad Sanctum Sanctorum.²⁰

Caveat; caveat, caveat.²¹

Duo qui fiunt UNUS sine intermissione verba versiculi sancti alta voce cantent.²²

De Benedictione Benedicti.²³

Missa rore, dicat mulier haec verba “Quia patris et filii s.s.” κ.τ.λ.²⁴

De Ceremonio Finis.²⁵

Fiat ut in Libro DCLXXI dicitur. ΑΥΜΓΝ²⁶.

1. The most holy grimoire
2. which contains the secret of secrets not yet to be revealed to the Supreme Kings of the O.T.O. – the Grimoire which Baphomet made for himself.
3. Of the Temple
4. 1. In the east, an altar
5. 2. In the west, table/image of the god to be invoked
6. 3. In the north, the priest.
7. 4. In the south, fire with thurible.
8. 5. In the center: a foursquare stone with the image of the greatest, vast, ineffable, and most holy god, with the sword, bell, oil. A maiden. Let the image stand next to the book of Thelema.
9. Of the opening of the ceremony
10. Let it be done as said in Liber DCLXXI, but first the maiden shall have been washed with the words “You shall sprinkle me, etc.,” and let her put on her vestments with the words “By the figurative mystery, etc.”
11. Let the pyramid be made so. Then the maiden will wash the priest and put on his clothes as is set forth above.
12. Here let the maiden speak the words of the orations of the god of the working.
13. Of the ceremony of the Thurible.
14. Let the maiden enflame the fire and the priest with her hands, saying,
15. “Let the Lord light in us the fire of his love and the flame of the eternal devotion.”
16. Of the Ceremony of Dedication.
17. Let the maiden invoke the image of the greatest god with these words “Thou who art I, beyond all I am, etc.”
18. Of the Supreme Sacrifice.
19. Then let the priest break the silence with the holy versicle of the particular god to be invoked.
20. Let him enter the Holy of Holies.
21. Let him beware. Let him beware. Let him beware.
22. Let two who have become ONE sing in a high voice without interruption of the words of the holy versicle.
23. Of the Blessing of the Blessed.
24. With the dew from the mass, let the woman speak these words: “For of the Father and the Son and Holy Spirit, etc.”
25. Of the Closing Ceremony.
26. Let it be done as it is said in Liber 671.7 AUMGN.

LIBER XXV

THE STAR RUBY

Facing East, in the centre, draw deep deep deep thy breath closing thy mouth with thy right forefinger prest against thy lower lip. Then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry ᾿ΑΠΟ ΠΑΝΤΟΣ ΚΑΚΟ∆ΑΙΜΟΝΟΣ.²⁷

With the same forefinger touch thy forehead, and say ΣΟΙ,²⁸ thy member, and say ᾿Ω ΦΑΛΛΕ,²⁹, thy right shoulder, and say ᾿ΙΣΧΥΡΟΣ³⁰, thy left shoulder, and say ᾿ΕΥΧΑΡΙΣΤΟΣ³¹; then clasp thine hands, locking the fingers, and cry ᾿ΙΑΩ.

Advance to the East. Imagine strongly a Pentagram, aright, in thy forehead. Drawing the hands to the eyes, fling it forth, making the sign of Horus and roar ΘΗΡΙΟΝ³². Retire thine hand in the sign of Hoor-paar-Kraat³³.

Go round to the North and repeat; but say NUIT.
Go round to the West and repeat; but whisper BABALON.
Go round to the South and repeat; but bellow HADIT.
Completing the circle widdershins, retire to the centre and raise thy voice in the Paian, with these words ΙΩ ΠΑΝ, with the signs of N.O.X.³⁴

Extend the arms in the form of a Tau and say low but clear: ΠΡΟ ΜΟΥ ᾿ΙΥΓΓΕΣ ᾿ΟΠΙΣΟ ΜΟΥ ΤΕΛΕΤΑΡΧΑΙ ᾿ΕΠΙ ∆ΕΞΙΑ ΣΥΝΟΧΕΣ ΕΠΑΡΙΣΤΕΡΑ ∆ΑΙΜΟΝΕΣ ΦΛΕΓΕΙ ΓΑΡ ΠΕΡΙ ΜΟΥ ῾O ΑΣΤΕΡ ΤΟΝ ΠΕΝΤΕ ΚΑΙ ᾿ΕΝ ΤΗΙ ΣΤΗΛΗ ῾O ΑΣΤΕΡ ΤΟΝ ῾EΞ ᾿ΕΣΤΗΚΕ³⁵ Repeat the Cross Qabalistic, as above, and end as thou didst begin.

1. “Begone, all evil spirits”
2. Unto thee
3. “O, Phallus”; The secret sense of these words is to be sought in the numeration thereof.
4. Mighty
5. Grateful
6. Beast
7. The Sign of Horus is the Sign of the Enterer described in Liber O.
8. The signs of N.O.X. are described in “Liber V vel Reguli”
9. Before me the Iunges; behind me the Teletarchs, at my right the Sunoches, at my left the Daimons; for about me flames the star of five and in the column of the star of six is fixed.

LIBER XXXVI

THE STAR SAPPHIRE

Let the Adept be armed with his Magick Rood [and provided with his mystic rose].

In the centre, let him give the L.V.X. signs³⁶; or if he know them, if he will and dare do them, and can keep silent about them, the signs of N.O.X. being the signs of Puer, Vir, Puella, Mulier. Omit the sign. I.R³⁷.

Then let him advance to the East and make the Holy Hexagram³⁸, saying: PATER ET MATER UNUS DEUS ARARITA³⁹.

Let him go round to the South, make the Holy Hexagram and say: MATER ET FILIUS UNUS DEUS ARARITA⁴⁰.

Let him go round to the West, make the Holy Hexagram, and then say: FILIUS ET FILIA UNUS DEUS ARARITA⁴¹.

Let him go round to the North, make the Holy Hexagram and then say: FILIA ET PATER UNUS DEUS ARARITA⁴².

Let him then return to the Centre, and so to The Centre of All (making the ROSY CROSS as he may know how) saying ARARITA ARARITA ARARITA

(In this the Signs shall be those of Set Triumphant and of Baphomet⁴³
. Also shall Set appear in the Circle. Let him drink of the Sacrament and let him communicate the same.)

Then let him say: OMNIA IN DOUS: DUO IN UNUM: UNUS IN NIHIL: HAEC NEC QUATUOR NEC OMNIA NEC DUO NEC UNUS NEC NIHIL SUNT.

GLORIA PATRI ET MATRI ET FILIO ET FILIAE ET SPIRITUI SANCTO EXTERNO ET SPIRITUI SANCTO INTERNO UT ERAT EST ERIT IN SAECULA SAECULORUM SEX IN UNO PER NOMEN SEPTEM IN UNO ARARITA⁴⁴

Let him then repeat the signs of L.V.X. but not the signs of N.O.X.: for it is not he that shall arise in the Sign of Isis Rejoicing.

1. For the L.U.X. signs, see Liber O.
2. “Isis Rejoicing; see Liber V vel Reguli.
3. The Holy Hexagram is described in cap. ΧΘ (69) of The Book of Lies
4. “Father and Mother are One God ARARITA”
5. “Mother and Son are One God ARARITA”
6. “Son and Daughter are One God ARARITA”
7. “Daughter and Father are One God ARARITA”
8. The sign of Baphomet is probably the N.O.X. sign Mulier; see “Liber V vel Reguli”
9. “All in two; two in one; one in none; these are neither all nor two nor one nor none. Glory to the Father and to the Mother and to the Son and to the Daughter and to the Holy Spirit within and to the Holy Spirit without, as was and is and it to come, for ever and ever [lit. “in generations of generations”], six in one through the Name seven in one ARARITA.”.

LIBER LXIV

THE MASS OF THE PHOENIX

The Magician, his breast bare, stands before an altar on which are his Burin, Bell, Thurible, and two of the Cakes of Light. In the Sign of the Enterer he reaches West across the Altar, and cries:

Hail Ra, that goest in thy bark
Into the caverns of the Dark!

He gives the sign of Silence, and takes the Bell, and Fire, in his hands.

East of the Altar see me stand
With light and musick in my hand!

He strikes Eleven times upon the Bell 333 – 55555 – 333 and places the Fire in the Thurible.

I strike the Bell: I light the Flame;
I utter the mysterious Name.

ABRAHADABRA

He strikes eleven times upon the Bell.

Now I begin to pray: Thou Child,
Holy Thy name and undefiled!
Thy reign is come; Thy will is done.
Here is the Bread; here is the Blood.
Bring me through midnight to the Sun!
Save me from Evil and from Good!
That Thy one crown of all the Ten
Even now and here be mine. AMEN.

He puts the first Cake on the Fire of the Thurible.

I burn the Incense-cake, proclaim
These adorations of Thy name.

He makes them as in Liber Legis, and strikes again Eleven times upon the Bell. With the Burin he then makes upon his breast the proper sign.

Behold this bleeding breast of mine
Gashed with the sacramental sign!

He puts the second Cake to the wound.

I stanch the Blood; the wafer soaks
It up, and the high priest invokes!

He eats the second Cake.

This Bread I eat. This Oath I swear
As I enflame myself with prayer:
“There is no grace: there is no guilt:
This is the Law: DO WHAT THOU WILT!”

He strikes Eleven times upon the Bell, and cries

ABRAHADABRA.

I entered in with woe; with mirth
I now go forth, and with thanksgiving,
To do my pleasure on the earth
Among the legions of the living.

He goeth forth.

LIBER

V

vel REGULI

THE RITUAL OF THE MARK OF THE BEAST

Being the Ritual of the Mark of the Beast:
an incantation proper to invoke the Energies of the Aeon of Horus,
adapted for the daily use of the Magician of whatever grade.

A∴A∴ publication in Class D.

THE FIRST GESTURE.

The Oath of the Enchantment,
which is called The Elevenfold Seal.

The Animadversion towards the Aeon.

1. Let the Magician, robed and armed as he may deem to be fit, turn his face towards Boleskine, that is the House of The Beast 666.⁴⁵
2. Let him strike the battery 1-3-3-3-1.
3. Let him put the Thumb of his right hand between its index and medius, and make the gestures hereafter following.

The Vertical Component of the Enchantment.

1. Let him describe a circle about his head, crying NUIT!
2. Let him draw the Thumb vertically downward and touch the Muladhara Cakkra, crying, HADIT!
3. Let him, retracing the line, touch the centre of his breast and cry RA-HOOR-KHUIT!

The Horizontal Components of the Enchantment.

1. Let him touch the Centre of his Forehead, his mouth, and his larynx, crying AIWAZ!
2. Let him draw his thumb from right to left across his face at the level of the nostrils.
3. Let him touch the centre of his breast, and his solar plexus, crying, THERION!
4. Let him draw his thumb from left to right across his breast, at the level of the sternum.
5. Let him touch the Svadistthana, and the Muladhara Chakkra, crying, BABALON!
6. Let him draw his thumb from right to left across his abdomen, at the level of the hips. (Thus shall he formulate the Sigil of the Grand Hierophant, but dependent from the Circle.)

The Asseveration of the Spells.

1. Let the Magician clasp his hands upon his Wand, his fingers and thumbs interlaced, crying LAShTAL! ΘΕΛΗΜΑ! FIAOF! ΑΓΑΠΗ! AYMGN!

(Thus shall be declared the Words of Power whereby the Energies of the Aeon of Horus work his will in the World.)

The Proclamation of the Accomplishment.

1. Let the Magician strike the Battery: 3-5-3, crying ABRAHADABRA.

The SECOND GESTURE.

The Enchantment.

1. Let the Magician, still facing Boleskine, advance to the circumference of his circle.
2. Let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof.
3. Let him give the Sign of Horus (or The Enterer) as he passeth, so to project the force that radiateth from Boleskine before him.
4. Let him pace his path until he comes to the North; there let him halt, and turn his face to the North.
5. Let him trace with his wand the Averse Pentagram proper to invoke Air (Aquarius).
   
6. Let him bring the wand to the centre of the Pentagram and call upon NUIT!
7. Let him make the sign called Puella, standing with his feet together, head bowed, his left hand shielding the Muladhara Cakkra, and his right hand shielding his breast (attitude of the Venus de Medici).
8. Let him turn again to the left, and pursue his Path as before, projecting the force from Boleskine as he passeth; let him halt when he next cometh to the South and face outward.
9. Let him trace the Averse Pentagram that invoketh Fire (Leo).
   
10. Let him point his wand to the centre of the Pentagram, and cry, HADIT!
11. Let him give the sign Puer, standing with feet together, and head erect. Let his right hand (the thumb extended at right angles to the fingers) be raised, the forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. Let his left hand, the thumb extended forwards and the fingers clenched, rest at the junction of the thighs (Attitude of the gods Mentu, Khem, etc.).
12. Let him proceed as before; then in the East, let him make the Averse Pentagram that invoketh Earth (Taurus).
    
13. Let him point his wand to the centre of the pentagram, and cry, THERION!
14. Let him give the sign called Vir, the feet being together. The hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of Pan, Bacchus, etc.). (Frontispiece, Equinox I, III).
15. Proceeding as before, let him make in the West the Averse Pentagram whereby Water is invoked.
    
16. Pointing the wand to the centre of the Pentagram, let him call upon BABALON!!
17. Let him give the sign Mulier. The feet are widely separated, and the arms raised so as to suggest a crescent. The head is thrown back (attitude of Baphomet, Isis in Welcome, the Microcosm of Vitruvius). (See Book 4, Part II).
18. Let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. There let him halt, facing Boleskine.
19. Let him raise the wand, trace the Mark of the Beast, and cry AIWAZ!
    
20. Let him trace the invoking Hexagram of The Beast.
    
21. Let him lower the wand, striking the Earth therewith.
22. Let him give the sign of Mater Triumphans (The feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child). Let him utter the word ΘΕΛΗΜΑ!
23. Perform the spiral dance, moving deosil and whirling widdershins. Each time on passing the West extend the wand to the Quarter in question, and bow:
    1. “Before me the powers of LA!” (to West.)
    2. “Behind me the powers of AL!” (to East.)
    3. “On my right hand the powers of LA!” (to North.)
    4. “On my left hand the powers of AL!” (to South.)
    5. “Above me the powers of ShT!” (leaping in the air.)
    6. “Beneath me the powers of ShT!” (striking the ground.)
    7. “Within me the Powers!” (in the attitude of Ptah erect, the feet together, the hands clasped upon the vertical wand.)
    8. “About me flames my Father’s face, the Star of Force and Fire.”
    9. “And in the Column stands His six-rayed Splendour!”
       (This dance may be omitted, and the whole utterance chanted in the attitude of Ptah.)

The FINAL GESTURE.

This is identical with the First Gesture.

(Here followeth an impression of the ideas implied in this Pæan.)

I also am a Star in Space, unique and self-existent, an individual essence incorruptible; I also am one Soul; I am identical with All and None. I am in All and all in Me; I am, apart from all and lord of all, and one with all.

I am a God, I very God of very God; I go upon my way to work my will; I have made matter and motion for my mirror; I have decreed for my delight that Nothingness should figure itself as twain, that I might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. I am not that which is not; I know not that which knows not; I love not that which loves not. For I am Love, whereby division dies in delight; I am Knowledge, whereby all parts, plunged in the whole, perish and pass into perfection; and I am that I am, the being wherein Being is lost in Nothing, nor deigns to be but by its Will to unfold its nature, its need to express its perfection in all possibilities, each phase a partial phantasm, and yet inevitable and absolute.

I am Omniscient, for naught exists for me unless I know it. I am Omnipotent, for naught occurs save by Necessity my soul’s expression through my will to be, to do, to suffer the symbols of itself. I am Omnipresent, for naught exists where I am not, who fashioned space as a condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy.

I am the All, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my Name.

I am the One, for all that I am is not the absolute all, and all my all is mine and not another’s; mine, who conceive of others like myself in essence and truth, yet unlike in expression and illusion.

I am the None, for all that I am is the imperfect image of the perfect; each partial phantom must perish in the clasp of its counterpart; each form fulfil itself by finding its equated opposite, and satisfying its need to be the Absolute by the attainment of annihilation.

The word, LAShTAL includes all this.

“LA” — Naught.
“AL” — Two.

“L” is “Justice”, the Kteis fulfilled by the Phallus, “Naught and Two” because the plus and the minus have united in “love under will.”

“A” is “the Fool”, Naught in Thought (Parzival), Word (Harpocrates), and Action (Bacchus). He is the boundless air, the wandering Ghost, but with “possibilities”. He is the Naught that the Two have made by “love under will”.

“LA” thus represents the Ecstasy of Nuit and Hadit conjoined, lost in love, and making themselves Naught thereby. Their child is begotten and conceived, but is in the phase of Naught also, as yet. “LA” is thus the Universe in that phase, with its potentialities of manifestation.

“AL” on the contarary, though it is essentially identical with “LA”, shows the Fool manifested through the Equilibrium of Contraries. The weight is still nothing, but it is expressed as if it were two equal weights in opposite scales. The indicator still points to zero.

“ShT” is equally 31 with “LA” and “AL”, but it expresses the secret nature which operates the Magick or the transmutations.

“ShT” is the formula of this particular aeon; another aeon might have another way of saying 31.

“Sh” is Fire as T is Force; conjoined they express Ra-Hoor-Khuit.

“The Angel” represents the Stele 666, showing the Gods of the Aeon, while “Strength” is a picture of Babalon and The Beast, the earthly emissaries of those Gods.

“ShT” is the dynamic equivalent of “LA” and “AL”. “Sh” shows the Word of the Law, being triple, as 93 is thrice 31. “T” shows the formula of Magick declared in that Word; the Lion, the Serpent, the Sun, Courage and Sexual Love are all indicated by the card.

In “LA” note that Saturn or Satan is exalted in the House of Venus or Astarte, and it is an airy sign. Thus “L” is Father-Mother, Two and Naught, and the Spirit (Holy Ghost) of their Love is also Naught. Love is AHBH, 13, which is AChD, Unity, I, Aleph, who is The Fool who is Naught, but none the less an Individual One, who (as such) is not another, yet unconscious of himself until his Oneness expresses itself as a duality.

Any impression or idea is unknowable in itself. It can mean nothing until brought into relation with other things. The first step is to distinguish one thought from another; this is the condition of recognizing it. To define it, we must perceive its orientation to all our other ideas. The extent of our knowledge of any one thing varies therefore with the number of ideas with which we can compare it. Every new fact not only adds itself to our universe, but increases the value of what we already possess.

In “AL” this “The” or “God” arranges for “Contenance to behold contenance”, by establishing itself as an equilibrium⁴⁶, “A” the One-Naught conceived as “L” the Two-Naught. This “L” is the Son-Daughter Horus-Harpocrates just as the other “L” was the Father-Mother Set-Isis. Here then is Tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of Naught.

“ShT” supplies the last element; making the Word of either five or six letters, according as we regard “ShT” as one letter or two. Thus the Word affirms the Great Work accomplished: 5°=6^▫.

“ShT”, is moreover a necessary resolution of the apparent opposition of “LA” and “AL”; for one could hardly pass to the other without the catalytic action of a third identical expression whose function should be to transmute them. Such a term must be in itself a mode of Naught, and its nature cannot encroach on the perfections of Not-Being, “LA” or of Being, “AL”. It must be purely Nothing-Matter, so as to create a Matter-in-Motion which is a function of “Something”.

Thus “ShT” is Motion in its double phase, an inertia composed of two opposite currents, and each current is also thus polarized. “Sh” is Heaven and Earth, “T” Male and Female; “ShT” is Spirit and Matter; one is the word of Liberty and Love flashing its Light to restore Life to Earth; the other is the act by which Life claims that Love is Light and Liberty. And these are Two-in-One, the divine letter of Silence-in-Speech whose symbol is the Sun in the arms of the Moon.

But “Sh” and “T” are alike formulae of force in action as opposed to entities; they are not states of existence, but modes of motion. They are verbs, not nouns.

“Sh” is the Holy Spirit as a “tongue of fire” manifest in triplicity, and is the child of Set-Isis as their Logos or Word uttered by their “Angel”. The card is XX, and 20 is the value of Yod (the Angel or Herald) expressed in full as IVD. “Sh” is the Spiritual congress of Heaven and Earth.

But “T” is the Holy Spirit in action as a “roaring lion” or as the “old Serpent” instead of as an “Angel of Light”. The twins of Set-Isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of Mary and the Dove; Leda and the Swan, etc. The card is XI, the number of Magick AVD: Aleph the Fool impregnating the woman according to the word of Yod, the Angel of the Lord! His sister has seduced her brother Beast, shaming the Sun with her sin; she has mastered the Lion and enchanted the Serpent. Nature is outraged by Magick; man is bestialized and woman defiled. The conjunction produces a monster; it affirms regression of types. Instead of a man-God conceived of the Spirit of God by a virgin in innocence, we are asked to adore the bastard of a whore and a brute, begotten in shamefullest sin and born in most blasphemous bliss.

This is in fact the formula of our Magick; we insist that all acts must be equal; that existence asserts the right to exist; that unless evil is a mere term expressing some relation of haphazard hostility between forces equally self-justified, the universe is as inexplicable and impossible as uncompensated action: that the orgies of Bacchus and Pan are no less sacremental than the Masses of Jesus; that the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of Mary.

It should be unnecessary to insist that the above ideas apply only to the Absolute. Toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his Will by avoiding them. But the existence of “Evil” is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind “to make no difference” between any two ideas as such is to emancipate it from the thralldom of terror.

We affirm on our altars our faith in ourselves and our wills, our love of all aspects of the Absolute All.

And we make the Spirit Shin combine with the Flesh Teth into a single letter, whose value is 31 even as those of “LA” the Naught, and “AL” the All, to complete their Not-Being and Being with its Becoming, to mediate between identical extremes as their mean — the secret that sunders and seals them.

It declares that all somethings are equally shadows of Nothing, and justifies Nothing in its futile folly of pretending that something is stable, by making us aware of a method of Magick through the practice of which we may partake in the pleasure of the process.

The Magician should devise for himself a definite technique for destroying “evil”. The essence of such a practice will consist in training the mind and the body to confront things which cause fear, pain, disgust, shame⁴⁷ and the like. He must learn to endure them, then to become indifferent to them, then to analyse them until they give pleasure and instruction, and finally to appreciate them for their own sake, as aspects of Truth. When this has been done, he should abandon them if they are really harmful in relation to health or comfort. Also, our selection of “evils” is limited to those that cannot damage us irreparably. E.g., one ought to practise smellying assafoetida until one likes it; but not arsine or hydrocyanic acid. Again, one might have a liaison with an ugly old woman until one beheld and loved the star which she is; it would be too dangerous to overcome the distaste for dishonesty by forcing oneself to pick pockets. Acts which are essentially dishonourable must not be done; they should be justified only by calm contemplation of their correctness in abstract cases.

Love is a virtue; it grows stronger and purer and less selfish by applying it to what it loathes; but theft is a vice involving the slave-idea that one’s neighbour is superior to oneself. It is admirable only for its power to develop certain moral and mental qualities in primitive types, to prevent the atrophy of such faculties as our own vigilance, and for the interest which it adds to the “tragedy, Man.”

Crime, folly, sickness and all such phenomena must be contemplated with complete freedom from fear, aversion, or shame. Otherwise we shall fail to see accurately, and interpret intelligently; in which case we shall be unable to outwit and outfight them. Anatomists and physiologists, grappling in the dark with death, have won hygiene, surgery, prophylaxis and the rest for mankind. Anthropologists, archaeologists, physicists and other men of science, risking thumbscrew, stake, infamy and ostracism, have torn the spider-snare of superstition to shreds and broken in pieces the monstrous idol of Morality, the murderous Moloch which has made mankind its meat throughout history. Each fragment of that coprolite is manifest as an image of some brute lust, some torpid dullness, some ignorant instinct, or some furtive fear shapen in his own savage mind.

Man is indeed not wholly freed, even now. He is still trampled under the hoofs of the stampeding mules that nightmare bore to his wild ass, his creative forces that he had not mastered, the sterile ghosts that he called gods. Their mystery cows men still; they fear, they flinch, they dare not face the phantoms. Still, too, the fallen fetich seems awful; it is frightful to them that there is no longer an idol to adore with anthems, and to appease with the flesh of their firstborn. Each scrambles in the bloody mire of the floor to snatch some scrap for a relic, that he may bow down to it and serve it.

So, even to-day, a mass of maggots swarm heaving over the carrion earth, a brotherhood bound by blind greed for rottenness. Science still hesitates to raze the temple of Rimmon, though every year finds more of her sons impatient of Naaman’s prudence. The Privy Council of the Kingdom of Mansoul sits in permanent secret session; it dares not declare what must follow its deed in shattering the monarch morality into scraps of crumbling conglomerate of climatic, tribal, and personal prejudices, corrupted yet more by the action of crafty ambition, insane impulse, ignorant arrogance, superstitious hysteria, fear fashioning falsehoods on the stone that it sets on the grave of Truth whom it has murdered and buried in the black earth Oblivion. Moral philosophy, psychology, sociology, anthropology, mental pathology, physiology, and many another of the children of wisdom, of whom she is justified, well know that the laws of Ethics are a chaos of confused conventions, based at best on customs convenient in certain conditions, more often on the craft or caprice of the biggest, the most savage, heartless, cunning and blood-thirsty brutes of the pack, to secure their power or pander to their pleasure in cruelty. There is no principle, even a false one, to give coherence to the clamour of ethical propositions. Yet the very men that have smashed Moloch, and strewn the earth with shapeless rubble, grow pale when they so much as whisper among themselves, “While Moloch ruled all men were bound by the one law, and by the oracles of them that, knowing the fraud, feared not, but were his priests and wardens of his mystery. What now? How can any of us, though wise and strong as never was known, prevail on men to act in concert, now that each prays to his own chip of God, and yet knows every other chip to be a worthless ort, dream-dust, ape-dung, tradition-bone, or — what not else?”

So science begins to see that the Initiates were maybe not merely silly and selfish in making their rule of silence, and in protecting philosophy from the profane. Yet still she hopes that the mischief may not prove mortal, and begs that things may go on much as usual until that secret session decide on some plan of action.

It has always been fatal when somebody finds out too much too suddenly. If John Huss had cackled more like a hen, he might have survived Michaelmas, and been esteemed for his eggs. The last fifty years have laid the axe of analysis to the root of every axiom; they are triflers who content themselves with lopping the blossoming twigs of our beliefs, or the boughs of our intellectual instruments. We can no longer assert any single proposition, unless we guard ourselves by enumerating countless conditions which must be assumed.

This digression has outstayed its welcome; it was only invited by Wisdom that it might warn Rashness of the dangers that encompass even Sincerity, Energy and Intelligence when they happen not to contribute to Fitness-in-their-environment.

The Magician must be wary in his use of his powers; he must make every act not only accord with his Will, but with the proprieties of his position at the time. It might be my will to reach the foot of a cliff; but the easiest way — also the speediest, most direct, least obstructed, the way of minimum effort — would be simply to jump. I should have destroyed my will in the act of fulfilling it, or what I mistook for it; for the true will has no goal; its nature being to Go. Similarly a parabola is bound by one law which fixes its relations with two straight lines at every point; yet it has no end short of infinity, and it continually changes its direction. The initiate who is aware Who he is can always check his conduct by reference to the determinants of his curve, and calculate his past, his future, his bearings and his proper course at any assigned moment; he can even comprehend himself as a simple idea. He may attain to measure fellow-parabolas, ellipses that cross his path, hyperbolas that span all space with their twin wings. Perhaps he may come at long last, leaping beyond the limits of his own law, to conceive that sublimely stupendous outrage to Reason, the Cone! Utterly inscrutable to him, he is yet well aware that he exists in the nature thereof, that he is necessary thereto, that he is ordered thereby, and that therefrom he is sprung, from the loins of so fearful a Father! His own infinity becomes zero in relation to that of the least fragment of the solid. He hardly exists at all. Trillions multiplied by trillions of trillions of such as he could not cross the frontier even of breadth, the idea which he came to guess at only because he felt himself bound by some mysterious power. Yet breadth is equally a nothing in the presence of the Cone. His first conception must evidently be a frantic spasm, formless, insane, not to be classed as articulate thought. Yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible.

The True Will is thus both determined by its equations, and free because those equations are simply its own name, spelt out fully. His sense of being under bondage comes from his inability to read it; his sense that evil exists to thwart him arises when he begins to learn to read, reads wrong, and is obstinate that his error is an improvement.

We know one thing only. Absolute existence, absolute motion, absolute direction, absolute simultaneity, absolute truth, all such ideas; they have not, and never can have, any real meaning. If a man in delirium tremens fell into the Hudson River, he might remember the proverb and clutch at an imaginary straw. Words such as “truth” are like that straw. Confusion of thought is concealed, and its impotence denied, by the invention. This paragraph opened with, “We know”; yet, questioned, “we” make haste to deny the possibility of possessing, or even of defining, knowledge. What could be more certain to a parabola-philolsopher than that he could be approached in two ways, and two only? It would be indeed little less than the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. He could receive impressions only by meeting A, or being caught up by B. Yet he would be wrong in an infinite number of ways. There are therefore ⁴⁸ possibilities that at any moment a man may find himself totally transformed. And it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so “inscrutably infinite” and “absurd” and “immoral”, etc. — because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions. The discovery of radioactivity created a momentary chaos in chemistry and physics; but it soon led to a fuller interpretation of the old ideas. It dispersed many difficulties, harmonized many discords, and — yea, more! It shewed the substance of the Universe as a simplicity of Light and Life, possessed of limitless liberty to enjoy Love by combining its units in various manners to compose atoms, themselves capable of deeper self-realization through fresh complexities and organizations, each with its own peculiar powers and pleasures, each pursuing its path through the world where all things are possible. It revealed the omnipresence of Hadit identical with Himself, yet fulfilling Himself by dividing his interplay with Nuit into episodes, each form of his energy isolated with each aspect of Her receptivity, delight developing delight continuous from complex to complex. It was the voice of Nature awakening at the dawn of the Aeon, as Aiwaz uttered the Word of the Law of Thelema.

So also shall he who invoketh often behold the Formless Fire⁴⁹, with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that Fire, interpret the thunder thereof as a still small voice in his heart. And the Fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the Mystery that is his own right Name.

This then is the virtue of the Magick of The Beast 666, and the canon of its proper usage: to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very Isis. The Inmost is one with the Inmost; yet the form of the One is not the form of the other; intimacy exacts fitness. He therefore who liveth by air, let him not be bold to breathe water. But mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase. “The word of Sin is Restriction”; seek therefore Righteousness, enquiring into Iniquity, and fortify thyself to overcome it.

1. Boleskine House is on Loch Ness, 17 miles from Inverness, latitude 57.14 N, longitude 4.28 W
2. Siphra Dtzenioutha, I. 2, paraphrased.
3. The People of England have made two revolutions to free themselves from Popish fraud and tyranny. They are at their tricks again; and if we have to make a Third Revolution, let us destroy the germ itself
4. Originally printed as “Aleph-Zero,” but the context indicates the reference is to the infinite set of cardinal numbers, normally written or “Aleph-Null.”
5. Chaldæan Oracles, fragments 196 and 199 in Westcott edition, paraphrased.

Liber XV

Ecclesiae Gnosticae Catholicae Canon Missae

I

OF THE FURNISHINGS OF THE TEMPLE

IN THE EAST, that is, in the direction of Boleskine, which is situated on the South-Eastern shore of Loch Ness in Scotland, two miles east of Foyers, is a shrine or High Altar. Its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. It should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem.

On each side of it should be a pillar or obelisk, with countercharges in black and white.

Below it should be the dais of three steps, in black and white squares.

Above it is the super-altar, at whose top is the Stèle of Revealing in reproduction, with four candles on each side of it. Below the stèle is a place for The Book of the Law, with six candles on each side of it. Below this again is the Holy Graal, with roses on each side of it. There is room in front of the Cup for the Paten. On each side beyond the roses are two great candles.

All this is enclosed within a great Veil.

Forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes.

Taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font.

Repeating, the apex of a third triangle is an upright coffin, or Tomb.

II

OF THE OFFICERS OF THE MASS

The PRIEST. Bears the Sacred Lance, and is clothed at first in a plain white robe.

The PRIESTESS. Should be actually virgo intacta or specially dedicated to the service of the Great Order. She is clothed in white, blue, and gold. She bears the Sword from a red girdle, and the Paten and Hosts, or Cakes of Light.

The DEACON. He is clothed in white and yellow. He bears The Book of the Law.

Two Children. They are clothed in white and black. One bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume.

III

OF THE CEREMONY OF THE INTROIT

The DEACON, opening the door of the Temple, admits the congregation and takes his stand between the small altar and the font. (There should be a doorkeeper to attend to the admission.)

The DEACON advances and bows before the open shrine where the Graal is exalted. He kisses The Book of the Law three times, opens it, and places it upon the super-altar. He turns West.

The DEACON: Do what thou wilt shall be the whole of the Law. I proclaim the Law of Light, Life, Love, and Liberty in the name of ἸΑΩ.

The CONGREGATION: Love is the law, love under will.

The DEACON goes to his place between the altar of incense and the font, faces East, and gives the step and sign of a Man and a Brother. All imitate him.

The DEACON and all the PEOPLE: I believe in one secret and ineffable LORD; and in one Star in the Company of Stars of whose fire we are created, and to which we shall return; and in one Father of Life, Mystery of Mystery, in His name CHAOS, the sole viceregent⁵⁰ of the Sun upon the Earth; and in one Air the nourisher of all that breathes.
And I believe in one Earth, the Mother of us all, and in one Womb wherein all men are begotten, and wherein they shall rest, Mystery of Mystery, in Her name BABALON.
And I believe in the Serpent and the Lion, Mystery of Mystery, in His name BAPHOMET.
And I believe in one Gnostic and Catholic Church of Light, Life, Love and Liberty, the Word of whose Law is ΘΕΛΗΜΑ.
And I believe in the communion of Saints.
And, forasmuch as meat and drink are transmuted in us daily into spiritual substance, I believe in the Miracle of the Mass.
And I confess one Baptism of Wisdom whereby we accomplish the Miracle of Incarnation.
And I confess my life one, individual, and eternal that was, and is, and is to come.
A ΥΜΓΝ. AΥΜΓΝ. AΥΜΓΝ.

Music is now played. The child enters with the ewer and the salt. The VIRGIN enters with the Sword and the Paten. The child enters with the censer and the perfume. They face the DEACON, deploying into line, from the space between the two altars.

The VIRGIN: Greeting of Earth and Heaven!

All give the Hailing Sign of a Magician, the DEACON leading.

The PRIESTESS, the negative child on her left, the positive child on her right, ascends the steps of the High Altar. They await her below. She places the Paten before the Graal. Having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 and a half circles of the Temple. (Deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the Tomb in the West.) She draws her Sword and pulls down the Veil therewith.

The PRIESTESS: By the power of † Iron, I say unto thee, Arise. In the name of our Lord the † Sun, and of our Lord † …, that thou mayst administer the virtues to the Brethren.

She sheathes the Sword. The PRIEST, issuing from the Tomb, holding the Lance erect with both hands, right over left, against his breast, takes the first three regular steps. He then gives the Lance to the PRIESTESS, and gives the three penal signs.He then kneels and worships the Lance with both hands.Penitential music.

The PRIEST: I am a man among men.

He takes again the Lance, and lowers it. He rises.

The PRIEST: How should I be worthy to administer the virtues to the Brethren?

The PRIESTESS takes from the child the water and the salt, and mixes them in the font.

The PRIESTESS: Let the salt of Earth admonish the water to bear the virtue of the Great Sea. (Genuflects.) Mother, be thou adored.

She returns to the West. † on PRIEST with open hand doth she make, over his forehead, breast, and body.

Be the PRIEST pure of body and soul!

The PRIESTESS takes the censer from the child, and places it on the small altar. She puts incense therein.

Let the Fire and the Air make sweet the world! (Genuflects.) Father, be thou adored.

She returns West, and makes † with the censer before the PRIEST, thrice as before.

Be the PRIEST fervent of body and soul!

(The children resume their weapons as they are done with.)

The DEACON now takes the consecrated Robe from High Altar, and brings it to her. She robes the PRIEST in his Robe of scarlet and gold.

Be the flame of the Sun thine ambience, O thou PRIEST of the SUN!

The DEACON brings the crown from the High Altar. (The crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. It may be adorned with divers jewels, at will But it must have the Uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the Robe. Its texture should be velvet.)

Be the Serpent thy crown, O thou PRIEST of the LORD!

Kneeling, she takes the Lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently.

Be the LORD present among us!

All give the Hailing Sign.

The PEOPLE: So mote it be.

IV

OF THE CEREMONY OF THE OPENING OF THE VEIL

The PRIEST: Thee therefore whom we adore we also invoke. By the power of the lifted Lance!

He raises the Lance. All repeat Hailing Sign. A phrase of triumphant music. The PRIEST takes the PRIESTESS by her right hand with his left, keeping the Lance raised.

I, PRIEST and KING, take thee, Virgin pure without spot; I upraise thee; I lead thee to the East; I set thee upon the summit of the Earth.

He thrones the PRIESTESS upon the altar. The DEACON and the children follow, they in rank, behind him. The PRIESTESS takes The Book of the Law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. The PRIEST gives the lance to the DEACON to hold, and takes the ewer from the child, and sprinkles the PRIESTESS, making five crosses, forehead, shoulders, and thighs.
The thumb of the PRIEST is always between his index and medius, whenever he is not holding the Lance. The PRIEST takes the censer from the child, and makes five crosses, as before. The children replace their weapons on their respective altars.
The PRIEST kisses The Book of the Law three times. He kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. He rises, and draws the veil over the whole altar. All rise and stand to order.
The PRIEST takes the lance from the DEACON, and holds it as before, as Osiris or Ptah. He circumambulates the Temple three times, followed by the DEACON and the children as before. (These, when not using their hands, keep their arms crossed upon their breasts.) At the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads.
All imitate this motion.
The PRIEST returns to the East, and mounts the first step of the altar.

The PRIEST: O circle of Stars whereof our Father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom Time is Ashamed, the mind bewildered, and the understanding dark, not unto Thee may we attain, unless Thine image be Love. Therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke Thee.
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!”

During this speech the PRIESTESS must have divested herself completely of her robe. See CCXX I:62.

The PRIESTESS: “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 whoso 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 and 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 head-dress. 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! “To me! To me!” “Sing the raptuous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you. I am the blue-lidded daughter of sunset; I am the naked brilliance of the voluptuous night-sky. “To me! To me!”

The PRIEST mounts the second step.

The PRIEST: O secret of secrets that art hidden in the being of all that lives, not Thee do we adore, for that which adoreth is also Thou. Thou art That, and That am I.
“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. I am alone; there is no God where I am.”

The DEACON and all rise to their feet, with the Hailing sign.

The DEACON: But ye, O my people rise up and awake!
Let the rituals be rightly performed with joy and beauty!
There are rituals of the elements and feasts of the times.
A feast for the first night of the Prophet and his Bride!
A feast for the three days of the writing of the Book of the Law.
A feast for Tahuti and the children of the Prophet ­p; secret, O Prophet!
A feast for the Supreme Ritual, and a feast for the Equinox of the Gods.
A feast for fire and a feast for water; a feast for life and a greater feast for death!
A feast every day in your hearts in the joy of my rapture!
A feast every night unto Nu, and the pleasure of uttermost delight!”

The PRIEST mounts the third step.

The PRIEST: Thou that art One, our Lord in the Universe the Sun, our Lord in ourselves whose name is Mystery of Mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every God even and Death to tremble before Thee ­p; By the Sign of Light + appear Thou glorious upon the throne of the Sun.
Make open the path of creation and of intelligence between us and our minds. Enlighten our understanding.
Encourage our hearts. Let thy light crystallize itself in our blood, fulfilling us of Resurrection.

A ka dua
Tuf ur biu
Bi a’a chefu
Dudu nur af an nuteru!⁵¹

The PRIESTESS: There is no law beyond Do what thou wilt.

The PRIEST parts the veil with his lance. During the previous speeches the PRIESTESS has, if necessary, as in savage countries, resumed her robe.

The PRIEST: ᾿ΙΩ ᾿ΙΩ ᾿ΙΩ ᾿ΙΑΩ ΣΑΒΑΩ ΚΥΡΙΕ ἈΒΡΑΣΑΞ ΚΥΡΙΕ ΜΕΙΘΡΑΣ ΚΥΡΙΕ ΦΑΛΛΕ. ᾿ΙΩ ΠΑΝ, ᾿ΙΩ ΠΑΝ ΠΑΝ, ᾿ΙΩ ᾿ΙΣΧΥΡΟΣ, ᾿ΙΩ ἈΘΑΝΑΤΟΣ, ᾿ΙΩ ἈΒΡΟΤΟΣ, ᾿ΙΩ ᾿ΙΑΩ. ΧΑΙΡΕ ΦΑΛΛΕ, ΧΑΙΡΕ ΠΑΜΦΑΓΕ, ΧΑΙΡΗ ΠΑΓΓΕΝΤΟΡ. ἉΓΙΟΣ ἉΓΙΟΣ ἉΓΙΟΣ ᾿ΙΑΩ⁵²

The PRIESTESS is seated with the Paten in her right hand and the cup in her left. The PRIEST presents the Lance, which she kisses eleven times. She then holds it to her breast, while the PRIEST, falling at her knees, kisses them, his arms stretched along her thighs. He remains in this adoration while the DEACON intones the Collects.
All stand to order, with the Dieu Garde, that is, feet square, hands, with linked thumbs, held loosely. This is the universal position when standing, unless other direction is given.

V

OF THE OFFICE OF THE COLLECTS WHICH ARE ELEVEN IN NUMBER

The Sun

The DEACON: 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 labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence for ever.

The PEOPLE: So mote it be.

The Lord

The DEACON: Lord secret and most holy, 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 labour with thee, that we may remain in thine abundant joy.

The PEOPLE: So mote it be.

The Moon

The DEACON: Lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea.

The PEOPLE: So mote it be.

The Lady

The DEACON: Giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness.

The PEOPLE: So mote it be.

The Saints

The DEACON: 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 marketplaces 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 they glory unto men,

(At each name the DEACON signs † with thumb between index and medius. At ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown.)

Lao-tzu and Siddhartha and Krishna and Tahuti, Mosheh, Dionysus, Mohammed and To Mega Therion, with these also, Hermes, Pan, Priapus, Osiris and Melchizedek, Khem and Amoun and Mentu, Heracles, Orpheus and Odysseus; with Vergilius, Catullus, Martialis, Rabelais, Swinburne, and many an holy bard; Apollonius Tyanaeus, Simon Magus, Manes, Pythagoras, Basilides, Valentinus, Bardesanes and Hippolytus, that transmitted the Light of the Gnosis to us their successors and their heirs; with Merlin, Arthur, Kamuret, Parzival, and many another, prophet, priest and king, that bore the Lance and Cup, the Sword and Disk, against the Heathen; and these also, Carolus Magnus and his paladins, with William of Schyren, Frederick of Hohenstaufen, Roger Bacon, Jacobus Burgundus Molensis the Martyr, Christian Rosenkreutz, Ulrich von Hutten, Paracelsus, Michael Maier, Roderic Borgia Pope Alexander the Sixth, Jacob Boehme, Francis Bacon Lord Verulam, Andrea, Robertus de Fluctibus, Johannes Dee, Sir Edward Kelly, Thomas Vaughan, Elias Ashmole, Molinos, Adam Weishaupt, Wolfgang von Goethe, Ludovicus Rex Bavariae, Richard Wagner, Alphonse Louis Constant, Friedrich Nietzsche, Hargrave Jennings, Carl Kellner, Forlong dux, Sir Richard Payne Knight, Paul Gaugin, Sir Richard Francis Burton, Doctor Gérard Encausse, 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 their Essence be here present, potent, puissant and paternal to perfect this feast!

The PEOPLE: So mote it be.

The Earth

The DEACON: Mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the suns fire, womb of all life, recurring grace of seasons, answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious.

The PEOPLE: So mote it be.

The Principles

The DEACON: 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.

The PEOPLE: So mote it be.

Birth

The DEACON: 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.

The PEOPLE: So mote it be.

Marriage

The DEACON: 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.

The PEOPLE: So mote it be.

Death

All stand, Head erect, Eyes open.

The DEACON: Term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour.

The PEOPLE: So mote it be.

The End

The DEACON: 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 labour 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.
ἈΥΜΓΝ, ἈΥΜΓΝ, ἈΥΜΓΝ

The PEOPLE: So mote it be.

All sit.

The DEACON and the children attend the PRIEST and PRIESTESS, ready to hold any appropriate weapon as may be necessary.

VI

OF THE CONSECRATION OF THE ELEMENTS

The PRIEST makes the five crosses. †3 †1 †2 on paten and cup; †4 on paten alone; †5 on cup alone.

The PRIEST: Life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the Spirit!

He touches the Host with the Lance.

By the virtue of the Rod!
Be this bread the Body of God!

He takes the Host.

ΤΟΥΤΟ ἘΣΤΙ ΤΟ ΣΟΜΑ ΜΟΥ.⁵³

He kneels, adores, rises, turns shows Host to the PEOPLE, turns, replaces Host, and adores. Music.

He takes the Cup.

Vehicle of the joy of Man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the Spirit!

He touches the Cup with the Lance.

By the virtue of the Rod!
Be this wine the Blood of God!

He takes the Cup.

ΤΟΥΤΟ ἘΣΤΙ ΤΟ ΠΟΤΗΡΙΟΝ ΤΟ ἉΙΜΑΤΟΣ ΜΟΥ.⁵⁴

He kneels, adores, rises, turns, shows the Cup to the PEOPLE, turns replaces the Cup, and adores. Music.

For this is the Covenant of Resurrection.

He makes the five crosses on the PRIESTESS.

Accept, O LORD, this sacrifice of life and joy, true warrants of the Covenant of Resurrection.

The PRIEST offers the Lance to the PRIESTESS, who kisses it; he then touches her between the breasts and upon the body. He then flings out his arms upward, as comprehending the whole shrine.

Let this offering be borne upon the waves of Aethyr to our Lord and Father the Sun that travelleth over the Heavens in his name ON.

He closes his hands, kisses the PRIESTESS between the breasts, and makes three great crosses over the Paten, the Cup, and himself. He strikes his breast. All repeat this action.

Hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of IAO.

He makes three crosses on Paten and Cup together. He uncovers the Cup, genuflects, takes the Cup in his left hand and the Host in his right. With the Host he makes the five crosses on the Cup.

1†
3†     2†
 5†  4†

He elevates the Host and the Cup.

The Bell strikes.

ἉΓΙΟΣ ἉΓΙΟΣ ἉΓΙΟΣ ᾿ΙΑΩ!⁵⁵

He replaces the Host and the Cup, and adores.

VII

OF THE OFFICE OF THE ANTHEM

The PRIEST:Thou who art I, beyond all I am,
Who hast no nature and no name,
Who art, when all but Thou are gone,
Thou, centre and secret of the Sun,
Thou, hidden spring of all things known
And unknown, Thou aloof, alone,
Thou, the true fire within the reed
Brooding and breeding, source and seed
Of life, love, liberty, and light,
Thou beyond speech and beyond sight,
Thee I invoke, my faint fresh fire
Kindling as mine intents aspire.
Thee I invoke, abiding one,
Thee, centre and secret of the Sun,
And that most holy mystery
Of which the vehicle am I.
Appear, most awful and most mild,
As it is lawful, in thy child!

The CHORUS:For of the Father and the Son
The Holy Spirit is the norm;
Male-female, quintessential, one,
Man-being veiled in Woman-form.
Glory and worship in the highest,
Thou Dove, mankind that deifiest,
Being that race, most royally run
To spring sunshine through winter storm.
Glory and worship be to Thee,
Sap of the world-ash, wonder-tree!

FIRST SEMI-CHORUS: MEN: Glory to Thee from Gilded Tomb!

SECOND SEMI-CHORUS: WOMEN: Glory to Thee from Waiting Womb!

MEN: Glory to Thee from earth unploughed!

WOMEN: Glory to Thee from virgin vowed!

MEN:Glory to Thee, true Unity
Of the Eternal Trinity!

WOMEN:Glory to Thee, thou sire and dam
And self of I am that I am!

MEN:Glory to Thee, beyond all term,
Thy spring of sperm, thy seed and germ!

WOMEN:Glory to Thee, eternal Sun,
Thou One in Three, Thou Three in One!

CHORUS:Glory and worship be to Thee,
Sap of the world-ash, wonder-tree!

(These words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. But even should other anthems be authorized by the Father of the Church, this shall hold its place as the first of its kind, the father of all others.)

VIII

OF THE MYSTIC MARRIAGE AND CONSUMMATION OF THE ELEMENTS

The PRIEST takes the Paten between the index and medius of the right hand. The PRIESTESS clasps the Cup in her right hand.

The PRIEST: Lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness.

He makes † with Paten and kisses it.
He uncovers the Cup, genuflects, rises. Music.
He takes the Host, and breaks it over the Cup.
He replaces the right-hand portion in the Paten.
He breaks off a particle of the left-hand portion.

ΤΟΥΤΟ ἘΣΤΙ ΤΟ ΣΠΕΡΜΑ ΜΟΥ.
Ὁ ΠΑΤΗΡ ἘΣΤΙ Ὁ ὙΙΟΣ ∆ΙΑ ΤΟ ΠΝΕΜΑ ἉΓΙΟΝ.
ἈΥΜΓΝ. ἈΥΜΓΝ. ἈΥΜΓΝ.⁵⁶

He replaces the left-hand part of the Host. The PRIESTESS extends the Lance-point with her left hand to receive the particle. The PRIEST clasps the Cup in his left hand. Together they depress the Lance-point in the Cup.

The PRIEST and the PRIESTESS: HRILIU⁵⁷

The PRIEST takes the Lance. The PRIESTESS covers the Cup.The PRIEST genuflects, rises, bows, joins hands. He strikes his breast.

The PRIEST: O Lion and O Serpent that destroy the destroyer, be mighty among us.
O Lion and O Serpent that destroy the destroyer, be mighty among us.
O Lion and O Serpent that destroy the destroyer, be mighty among us.

The PRIEST joins hands upon the breast of the PRIESTESS, and takes back his Lance.He turns to the People, lowers and raises the Lance, and makes + upon them.

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

The PEOPLE: Love is the law, love under will.

He lowers the Lance, and turns to East. The PRIESTESS takes the Lance in her right hand. With her left hand she offers the Paten. The PRIEST kneels.

The PRIEST: In my mouth be the essence of the life of the Sun.

He takes the Host with the right hand, makes + with it on the Paten, and consumes it.Silence.The PRIESTESS takes, uncovers, and offers the Cup, as before.

The PRIEST: In my mouth be the essence of the joy of the earth!

He takes the Cup, makes + on the PRIESTESS, drains it and returns it. Silence. He rises, takes the Lance, and turns to the PEOPLE.

The PRIEST: There is no part of me that is not of the Gods.

(Those of the PEOPLE who intend to communicate, and none other should be present, having signified their intention, a whole Cake of Light, and a whole goblet of wine, have been prepared for each one. The DEACON marshals them; they advance one by one to the altar. The children take the Elements and offer them. The PEOPLE communicate as did the PRIEST, uttering the same words in an attitude of Resurrection:

“There is no part of me that is not of the Gods.”

The exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the PRIEST communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of Confirmation at puberty, when only the persons confirmed partake. The Sacrament may be reserved by the PRIEST, for administration to the sick in their homes.

The PRIEST closes all within the veil.With the Lance he makes + on the people thrice, thus.

The PRIEST: + The LORD bless you.

+ The LORD enlighten your minds and comfort your hearts and sustain your bodies.

+ The LORD bring you to the accomplishment of your true Wills, the Great Work, the Summum Bonum, True Wisdom and Perfect Happiness.

He goes out, the DEACON and Children following, into the tomb of the West.

Music. (Voluntary.)

NOTE: The PRIESTESS and other officers never partake of the Sacrament, they being as it were part of the PRIEST himself.

NOTE: Certain secret formulae of this Mass are taught to the PRIEST in his Ordination.

1. It is sometimes suggested that this is an error for “vicegerent.”
2. Egyptian: “Oh high one, may he be praised; the one great of power; the spirit, great of dignity, who places fear of himself among the gods” (anonymous modern translation in Equinox III (9)). Crowley paraphrased these lines as:
   “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!”
3. In so far as this is translatable, it translates as “Io Io Io IAO Sabao, Lord Abrasax, Lord Meithras (Mithras), Lord Phallus; Io Pan, Io Pan Pan, Io Mighty One, Io Deathless One, Io Immortal One, Io IAO. Hail Phallus, Hail All-Devourer, Hail All-Begetter; Holy, Holy, Holy, IAO!”
4. This is my body
5. This is the cup of my blood.
6. Holy, Holy, Holy IAO
7. This is my seed. The Father is the Son through the Holy Spirit. AUMGN. AUMGN. AUGMN.
8. See Liber 418, the Second Æthyr.