\n
The Hieroglyph shewn in the Seventh Key of the Tarot (described in the 12th Aethyr, Liber 418, Equinox I, V) is the Charioteer of OUR LADY BABALON, whose Cup or Graal he bears.<\/p>\n
Now this is an important formula. It is the First of the Formulae, in a sense, for it is the formula of Renunciation.<\/span>1<\/sup><\/a><\/span>\n It is also the Last!<\/p>\n This Cup is said to be full of the Blood of the Saints; that is, every \u201csaint\u201d or magician must give the last drop of his life’s blood to that cup.<\/strong> It is the original price paid for magick power. And if by magick power we mean the true power,<\/strong> the assimilation of all force with the Ultimate Light, the true Bridal of the Rosy Cross, then is that blood the offering of Virginity, the sole sacrifice well-pleasing to the Master,<\/strong> the sacrifice whose only reward is the pain of child-bearing unto him.<\/p>\n But \u201cto sell one’s soul to the devil\u201d, to renounce no matter what for an equivalent in personal gain,<\/strong><\/span>2<\/sup><\/a><\/span> is black magic.<\/strong> You are no longer a noble giver of your all, but a mean huckster.<\/p>\n This formula is, however, a little different in symbolism, since it is a Woman whose Cup must be filled. It is rather the sacrifice of the Man, who transfers life to his descendants. For a woman does not carry in herself the principle of new life, except temporarily, when it is given her.<\/span>3<\/sup><\/a><\/span>\n But here the formula implies much more even than this. For it is his whole life that the Magus offers to OUR LADY. The Cross is both Death and Generation, and it is on the Cross that the Rose blooms. The full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. One must be an Exempt Adept, and have become ready to pass on, before one can see the symbols even from the lower plane. Only a Master of the Temple can fully understand them.<\/p>\n (However, the reader may study Liber CLVI, in Equinox I, VI, the 12th and 2nd Aethyrs in Liber 418 in Equinox I, V, and the Symbolism of the V\u25cb<\/sup>\u00a0and VI\u25cb<\/sup> in O.T.O.)<\/span>4<\/sup><\/a><\/span>\n Of the preservation of this blood which OUR LADY offers to the ANCIENT ONE, CHAOS<\/span>5<\/sup><\/a><\/span> the All-Father, to revive him, and of how his divine Essence fills the Daughter (the soul of Man) and places her upon the Throne of the Mother, fulfilling the Economy of the Universe, and thus ultimately rewarding the Magician (the Son) ten thousandfold, it would be still more improper to speak in this place. So holy a mystery is the Arcanum of the Masters of the Temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness of such as may be requiring only one ray of the Sun in order to spring into life and light.<\/p>\n ABRAHADABRA is a word to be studied in Equinox I, V., \u201cThe Temple of Solomon the King\u201d. It represents the Great Work complete, and it is therefore an archetype of all lesser magical operations. It is in a way too perfect to be applied in advance to any of them. But an example of such an operation may be studied in Equinox I, VII, \u201cThe Temple of Solomon the King\u201d, where an invocation of Horus on this formula is given in full. Note the reverberation of the ideas one against another. The formula of Horus has not yet been so fully worked out in details as to justify a treatise upon its exoteric theory and practice; but one may say that it is, to the formula of Osiris, what the turbine is to the reciprocating engine.<\/p>\n There are many other sacred words which enshrine formulae of great efficacity in particular operations. For example, V.I.T.R.I.O.L. gives a certain Regimen of the Planets useful in Alchemical work. Ararita is a formula of the macrocosm potent in certain very lofty Operations of the Magick of the Inmost Light. (See Liber 813.)<\/p>\n The formula of Thelema may be summarized thus: Theta \u201cBabalon and the Beast conjoined\u201d \u2014 epsilon unto Nuith (CCXX, I, 51) \u2014 lambda The Work accomplished in Justice \u2014 eta The Holy Graal \u2014 mu The Water therein \u2014 alpha The Babe in the Egg (Harpocrates on the Lotus.)<\/p>\n That of \u201cAgape\u201d is as follows:<\/p>\n Dionysus (Capital Alpha) \u2014 The Virgin Earth gamma \u2014 The Babe in the Egg (small alpha \u2014 the image of the Father) \u2014 The Massacre of the Innocents, pi (winepress) \u2014 The Draught of Ecstasy, eta.<\/p>\n The student will find it well worth his while to seek out these ideas in detail, and develop the technique of their application.<\/p>\n There is also the Gnostic Name of the Seven Vowels, which gives a musical formula most puissant in evocations of the Soul of Nature. There is moreover ABRAXAS; there is XNOUBIS; there is MEITHRAS; and indeed it may briefly be stated that every true name of God gives the formula of the invocation of that God.\u00a0<\/strong>It would therefore be impossible, even were it desirable, to analyse all such names. The general method of doing so has been given, and the magician must himself work out his own formula for particular cases.<\/p>\n It should also be remarked that every grade has its peculiar magical formula. Thus, the formula of Abrahadabra concerns us, as men, principally because each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. In other words, 5\u25cb<\/sup>\u00a0= 6\u25a1<\/sup>\u00a0is the formula of the Solar operation; but then 6\u25cb<\/sup>\u00a0= 5\u25a1<\/sup>\u00a0is the formula of the Martial operation, and this reversal of the figures implies a very different Work. In the former instance the problem was to dissolve the microcosm in the macrocosm; but this other problem is to separate a particular force from the macrocosm, just as a savage might hew out a flint axe from the deposits in a chalk cliff. Similarly, an operation of Jupiter will be of the nature of the equilibration of him with Venus. Its graphic formula will be 7 Degree = 4Square, and there will be a word in which the character of this operation is described, just as Abrahadabra describes the Operation of the Great Work.<\/p>\n It may be stated without unfairness, as a rough general principle, that the farther from original equality are the two sides of the equation, the more difficult is the operation to perform.<\/p>\n Thus, to take the case of the personal operation symbolized by the grades, it is harder to become a Neophyte, 1\u25cb<\/sup>=10\u25a1<\/sup>, than to pass from that grade to Zelator, 2\u25cb<\/sup>=9\u25a1<\/sup>.<\/p>\n Initiation is, therefore, progressively easier, in a certain sense, after the first step is taken. But (especially after the passing of Tiphareth) the distance between grade and grade increases as it were by a geometrical progression with an enormously high factor, which itself progresses.<\/p>\n It is evidently impossible to give details of all these formulae. Before beginning any operation soever the magician must make a through Qabalistic study of it so as to work out its theory in symmetry of perfection. Preparedness in Magick is as important as it is in War.<\/p>\n It should be profitable to make a somewhat detailed study of the strange-looking word AUMGN, for its analysis affords an excellent illustration of the principles on which the Practicus may construct his own Sacred Words.<\/p>\n This word has been uttered by the MASTER THERION himself, as a means of declaring his own personal work as the Beast, the Logos of the Aeon. To understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word AUM.<\/p>\n The word AUM is the sacred Hindu mantra which was the supreme hieroglyph of Truth, a compendium of the Sacred Knowledge. Many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it came to serve for the representation of the principal philosophical tenets of the Rishis.<\/p>\n Firstly, it represents the complete course of sound. It is pronounced by forcing the breath from the back of the throat with the mouth wide open, through the buccal cavity with the lips so shaped as to modify the sound from A to O (or U), to the closed lips, when it becomes M. Symbolically, this announces the course of Nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction. The three sounds are harmonized into one; and thus the word represents the Hindu Trinity of Brahma, Vishnu, and Shiva; and the operations in the Universe of their triune energy. It is thus the formula of a Manvantara, or period of manifested existence, which alternates with a Pralaya, during which creation is latent.<\/p>\n Analysed Qabalistically, the word is found to possess similar properties. A is the negative, and also the unity which concentrates it into a positive form. A is the Holy Spirit who begets God in flesh upon the Virgin, according to the formula familiar to students of \u201cThe Golden Bough\u201d. A is also the \u201cbabe in the Egg\u201d thus produced. The quality of A is thus bisexual. It is the original being \u2014 Zeus Arrhenothelus, Bacchus Diphues, or Baphomet.<\/p>\n U or V is the manifested son himself. Its number is 6. It refers therefore, to the dual nature of the Logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. It is the first number of the Sun, whose last number\u00a0is 666, \u201cthe number of a man\u201d.<\/p>\n The letter M exhibits the termination of this process. It is the Hanged Man of the Tarot; the formation of the individual from the absolute is closed by his death.<\/p>\n We see accordingly how AUM is, on either system, the expression of a dogma which implies catastrophe in nature. It is cognate with the formula of the Slain God. The \u201cresurrection\u201d and \u201cascension\u201d are not implied in it. They are later inventions without basis in necessity; they may be described indeed as Freudian phantasms conjured up by the fear of facing reality. To the Hindu, indeed, they are still less respectable. in his view, existence is essentially objectionable; and his principle concern is to invoke Shiva\u00a0to destroy the illusion whose thrall is the curse of the Manvantara.<\/p>\n The cardinal revelation of the Great Aeon of Horus is that this formula AUM does not represent the facts of nature.<\/strong> The point of view is based upon misapprehension of the character of existence. It soon became obvious to The Master Therion that AUM was an inadequate and misleading hieroglyph. It stated only part of the truth, and it implied a fundamental falsehood. He consequently determined to modify the word in such a manner as to fit it to represent the Arcana unveiled by the Aeon of which He had attained to be the Logos.<\/p>\n The essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations. It might be suggested that Manvantara and Pralaya are in reality complementary curves; but the Hindu doctrine insists strongly on denying continuity to the successive phases. It was nevertheless important to avoid disturbing the Trinitarian arrangement of the word, as would be done by the addition of other letters. It was equally desirable to make it clear that the letter M represents an operation which does not actually occur in nature except as the withdrawal of phenomena into the absolute; which process, even when so understood, is not a true destruction, but, on the contrary, the emancipation of anything from the modifications which it had mistaken for itself. It occurred to him that the true nature of Silence was to permit the uninterrupted vibration of the undulatory energy, free from the false conceptions attached to it by the Ahamkara or Ego-making facility, whose assumption that conscious individuality constitutes existence let it to consider its own apparently catastrophic character as pertaining to the order of nature.<\/p>\n The undulatory formula of putrefaction is represented in the Qabalah by the letter N, which refers to Scorpio, whose triune nature combines the Eagle, Snake and Scorpion. These hieroglyphs themselves indicate the spiritual formulae of incarnation. He was also anxious to use the letter G, another triune formula expressive of the aspects of the moon, which further declares the nature of human existence in the following manner. The moon is in itself a dark orb; but an appearance of light is communicated to it by the sun; and it is exactly in this way that successive incarnations create the appearance, just as the individual star, which every man is, remains itself, irrespective of whether earth perceives it or not.<\/p>\n Now it so happens that the root GN signifies both knowledge and generation combined in a single idea, in an absolute form independent of personality. The G is a silent letter, as in our word Gnosis; and the sound GN is nasal, suggesting therefore the breath of life as opposed to that of speech. Impelled by these considerations, the Master Therion proposed to replace the M of AUM by a compound letter MGN, symbolizing thereby the subtle transformation of the apparent silence and death which terminates the manifested life of Vau by a continuous vibration of an impersonal energy of the nature of generation and knowledge, the Virgin Moon and the Serpent furthermore operating to include in the idea a commemoration of the legend so grossly deformed in the Hebrew legend of the Garden of Eden, and its even more malignantly debased falsification in that bitterly sectarian broadside, the Apocalypse.<\/p>\n Sound work invariable vindicates itself by furnishing confirmatory corollaries not contemplated by the Qabalist.<\/strong> In the present instance, the Master Therion was delighted to remark that his compound letter MGN, constructed on theoretical principles with the idea of incorporating the new knowledge of the Aeon, had the value of 93 (M = 40, G = 3, N = 50). 93 is the number of the word of the Law \u2014 Thelema \u2014 Will, and of Agape \u2014 Love, which indicates the nature of Will. It is furthermore the number of the Word which overcomes death, as members of the degree of M M of the O.T.O. are well aware;\u00a0and it is also that of the complete formula of existence as expressed in the True Word of the Neophyte,\u00a0where existence is taken to import that phase of the whole which is the finite resolution of the Qabalistic Zero.<\/p>\n Finally, the total numeration of the Word AUMGN is 100, which, as initiates of the Sanctuary of the Gnosis of the O.T.O.\u00a0are taught, expresses the unity under the form of complete manifestation by the symbolism of pure number, being Kether by Aiq Bkr; also Malkuth multiplied by itself, and thus established in the phenomenal universe. But, moreover, this number 100 mysteriously indicates the Magical formula of the Universe as a reverberatory engine for the extension of Nothingness through the device of equilibrated opposites.<\/p>\n It is moreover the value of the letter Qoph, which means \u201cthe back of the head\u201d, the cerebellum, where the creative or reproductive force is primarily situated. Qoph in the Tarot is \u201cthe Moon\u201d, a card suggesting illusion, yet shewing counterpartal forces operating in darkness, and the Winged Beetle or Midnight Sun in his Bark travelling through the Nadir. Its Yetziratic attribution is Pisces, symbolic of the positive and negative currents of fluidic energy, the male Ichthus or \u201cPesce\u201d and the female Vesica, seeking respectively the anode and kathode. The number 100 is therefore a synthetic glyph of the subtle energies employed in creating the Illusion, or Reflection of Reality, which we call manifested existence. The above are the principal considerations in the matter of AUMGN. They should suffice to illustrate to the student the methods employed in the construction of the hieroglyphics of Magick, and to arm him with a mantra of terrific power by virtue whereof he may apprehend the Universe, and control in himself its Karmic consequences.<\/a><\/p>\n There is no more important task than the exploration of one’s previous incarnations.<\/span>6<\/sup><\/a><\/span>\u00a0As Zoroaster says: \u201cExplore the river of the soul; whence and in what order thou has come.\u201d<\/span>7<\/sup><\/a><\/span> One cannot do one’s True Will intelligently unless one knows what it is. Liber Thisarb, Equinox I, VII, give instructions for determining this by calculating the resultant of the forces which have made one what one is. But this practice is confined to one’s present incarnation.<\/p>\n If one were to wake up in a boat on a strange river, it would be rash to conclude that the direction of the one reach visible was that of the whole stream. It would help very much if one remembered the bearings of previous reaches traversed before one’s nap. It would further relieve one’s anxiety when one became aware that a uniform and constant force was the single determinant of all the findings of the stream: gravitation. We could rejoice \u201cthat even the weariest river winds somewhere safe to sea.\u201d<\/span>8<\/sup><\/a><\/span>\n Liber Thisarb describes a method of obtaining the Magical Memory by learning to remember backwards. But the careful practice of Dharana is perhaps more generally useful. As one prevents the more accessible thoughts from arising, we strike deeper strata \u2014 memories of childhood reawaken. Still deeper lies a class of thoughts whose origin puzzles us. Some of these apparently belong to former incarnations. By cultivating these departments of one’s mind we can develop them; we become expert; we form an organized coherence of these originally disconnected elements; the faculty grows with astonishing rapidity, once the knack of the business is mastered.<\/p>\n It is much easier (for obvious reasons) to acquire the Magical Memory when one has been sworn for many lives to reincarnate immediately. The great obstacle is the phenomenon called Freudian forgetfulness; that is to say, that, though an unpleasant event may be recorded faithfully enough by the mechanism of the brain, we fail to recall it, or recall it wrong, because it is painful. \u201cThe Psychopathology of Everyday Life\u201d analyses and illustrates this phenomenon in detail. Now, the King of Terrors being Death, it is hard indeed to look it in the face. Mankind has created a host of phantastic masks; people talk of \u201cgoing to heaven\u201d, \u201cpassing over\u201d, and so on; banners flaunted from pasteboard towers of baseless theories. One instinctively flinches from remembering one’s last, as one does from imagining one’s next, death.<\/span>9<\/sup><\/a><\/span> The point of view of the initiate helps one immensely.<\/p>\n As soon as one has passed this Pons Asinorum<\/em>,<\/span>10<\/sup><\/a><\/span>\u00a0the practice becomes much easier. It is much less trouble to reach the life before the last; familiarity with death breeds contempt for it.<\/p>\n It is a very great assistance to the beginner if he happens to have some intellectual grounds for identifying himself with some definite person in the immediate past. A brief account of Aleister Crowley’s good fortune in this matter should be instructive. It will be seen that the points of contact vary greatly in character.<\/p>\n If the theory of reincarnation were generally accepted, the above considerations would make out a strong case. FRATER PERDURABO was quite convinced in one part of his mind of this identity, long before he got any actual memories as such.<\/span>12<\/sup><\/a><\/span>\n Unless one has a groundwork of this sort to start with, one must get back to one’s life as best one can by the methods above indicated. It may be of some assistance to give a few characteristics of genuine Magical Memory; to mention a few sources of error, and to lay down critical rules for the verification of one’s results.<\/p>\n The first great danger arises from vanity. One should always beware of \u201cremembering\u201d that one was Cleopatra or Shakespeare.<\/p>\n Again, superficial resemblances are usually misleading.<\/p>\n One of the great tests of the genuineness of any recollection is that one remembers the really important things in one’s life, not those which mankind commonly classes as such. For instance, Aleister Crowley does not remember any of the decisive events in the life of Eliphas Levi. He recalls intimate trivialities of childhood. He has a vivid recollection of certain spiritual crises; in particular, one which was fought out as he paced up and down a lonely stretch of road in a flat and desolate district. He remembers ridiculous incidents, such as often happen at suppers when the conversation takes a turn such that its gaiety somehow strikes to the soul, and one receives a supreme revelation which is yet perfectly inarticulate. He has forgotten his marriage and its tragic results,\u00a0although the plagiarism which Fate has been shameless enough to perpetrate in this present life, would naturally, one might think, reopen the wound.<\/p>\n There is a sense which assures us intuitively when we are running on a scent breast high. There is an \u201coddness\u201d about the memory which is somehow annoying. It gives a feeling of shame and guiltiness. There is a tendency to blush. One feels like a schoolboy caught red-handed in the act of writing poetry. There is the same sort of feeling as one has when one finds a faded photograph or a lock of hair twenty years old among the rubbish in some forgotten cabinet. This feeling is independent of the question whether the thing remembered was in itself a source of pleasure or of pain. Can it be that we resent the idea of our \u201cprevious condition of servitude\u201d? We want to forget the past, however good reason we may have to be proud of it. It is well known that many men are embarrassed in the presence of a monkey.<\/p>\n When the \u201closs of face\u201d does not occur, distrust the accuracy of the item which you recall, The only reliable recollections which present themselves with serenity are invariably connected with what men call disasters. Instead of the feeling of being caught in the slips, one has that of being missed at the wicket. One has the sly satisfaction of having done an outrageously foolish thing and got off scot free. When one sees life in perspective, it is an immense relief to discover that things like bankruptcy, wedlock, and the gallows made no particular difference. They were only accidents such as might happen to anybody; they had no real bearing on the point at issue. One consequently remembers having one’s ears cropped as a lucky escape, while the causal jest of a drunken skeinsmate in an all-night cafe stings one with the shame of the parvenu to whom a polite stranger has unsuspectingly mentioned \u201cMine Uncle\u201d.<\/p>\n The testimony of intuitions is, however, strictly subjective, and shrieks for collateral security. It would be a great error to ask too much. In consequence of the peculiar character of the recollections which are under the microscope, anything in the shape of gross confirmation almost presumes perjury. A pathologist would arouse suspicion if he said that his bacilli had arranged themselves on the slide so as to spell Staphylococcus. We distrust an arrangement of flowers which tells us that \u201cLife is worth living in Detroit, Michigan\u201d. Suppose that Aleister Crowley remembers that he was Sir Edward Kelly. It does not follow that he will be able to give us details of Cracow in the time of James I of England. Material events are the words of an arbitrary language; the symbols of a cipher previously agreed on. What happened to Kelly in Cracow may have meant something to him, but there is no reason to presume that it has any meaning for his successor.<\/p>\n There is an obvious line of criticism about any recollection. It must not clash with ascertained facts. For example \u2014 one cannot have two lives which overlap, unless there is reason to suppose that the earlier died spiritually before his body ceased to breathe. This might happen in certain cases, such as insanity.<\/p>\n It is not conclusive against a previous incarnation that the present should be inferior to the past. One’s life may represent the full possibilities of a certain partial Karma. One may have devoted one’s incarnation to discharging the liabilities of one part of one’s previous character. For instance, one might devote a lifetime to settling the bill run up by Napoleon for causing unnecessary suffering, with the object of starting afresh, clear of debt, in a life devoted to reaping the reward of the Corsican’s invaluable services to the race.<\/p>\n The Master Therion, in fact, remembers several incarnations of almost uncompensated wretchedness, anguish and humiliation, voluntarily undertaken so that he might resume his work unhampered by spiritual creditors.<\/p>\n These are the stigmata. Memory is hall-marked by its correspondence with the facts actually observed in the present. This correspondence may be of two kinds. It is rare (and it is unimportant for the reasons stated above) that one’s memory should be confirmed by what may be called, contemptuously, external evidence. It was indeed a reliable contribution to psychology to remark that an evil and adulterous generation sought for a sign.\u00a0(Even so, the permanent value of the observation is to trace the genealogy of the Pharisee \u2014 from Caiaphas to the modern Christian.)<\/p>\n Signs mislead, from \u201cPainless Dentistry\u201d upwards. The fact that anything is intelligible proves that it is addressed to the wrong quarter, because the very existence of language presupposes impotence to communicate directly. When Walter Raleigh flung his cloak upon the muddy road, he merely expressed, in a cipher contrived by a combination of circumstances, his otherwise inexpressible wish to get on good terms with Queen Elizabeth. The significance of his action was determined by the concourse of circumstances. The reality can have no reason for reproducing itself exclusively in that especial form. It can have no reason for remembering that so extravagant a ritual happened to be necessary to worship. Therefore, however well a man might remember his incarnation as Julius Caesar, there is no necessity for his representing his power to set all upon the hazard of a die by imagining the Rubicon. Any spiritual state can be symbolized by an infinite variety of actions in an infinite variety of circumstances. One should recollect only those events which happen to be immediately linked with one’s peculiar tendencies to imagine one thing rather than another.<\/span>13<\/sup><\/a><\/span>\n Genuine recollections almost invariably explain oneself to oneself. Suppose, for example, that you feel an instinctive aversion to some particular kind of wine. Try as you will, you can find no reason for your idiosyncrasy. Suppose, then, that when you explore some previous incarnation, you remember that you died by a poison administered in a wine of that character, your aversion is explained by the proverb, \u201cA burnt child dreads the fire.\u201d It may be objected that in such a case your libido has created a phantasm of itself in the manner which Freud has explained. The criticism is just, but its value is reduced if it should happen that you were not aware of its existence until your Magical Memory attracted your attention to it. In fact, the essence of the test consists in this: that your memory notifies you of something which is the logical conclusion of the premisses postulated by the past.<\/p>\n As an example, we may cite certain memories of the Master Therion. He followed a train of thought which led him to remember his life as a Roman named Marius de Aquila. It would be straining probability to presume a connection between (alpha) this hieroglyphically recorded mode of self-analysis and (beta) ordinary introspection conducted on principles intelligible to himself. He remembers directly various people and various events connected with this incarnation; and they are in themselves to all appearance actual. There is no particular reason why they, rather than any others, should have entered his sphere. In the act of remembering them, they are absolute. He can find no reason for correlating them with anything in the present. But a subsequent examination of the record shows that the logical result of the Work of Marius de Aquila did not occur to that romantic reprobate; in point of fact, he died before anything could happen. Can we suppose that any cause can be baulked of effect? The Universe is unanimous in rebuttal. If then the exact effects which might be expected to result from these causes are manifested in the career of the Master Therion, it is assuredly the easiest and most reasonable explanation to assume an identity between the two men. Nobody is shocked to observe that the ambition of Napoleon has diminished the average stature of Frenchmen. We know that somehow or other every force must find its fulfilment; and those people who have grasped the fact that external events are merely symptoms of external ideas, cannot find any difficulty in attributing the correspondences of the one to the identities of the other.<\/p>\n Far be it from any apologist for Magick to insist upon the objective validity of these concatenations! It would be childish to cling to the belief that Marius de Aquila actually existed; it matters no more that it matters to the mathematician whether the use of the symbol X to the 22 power involves the \u201creality\u201d of 22 dimension of space. The Master Therion does not care a scrap of yesterday’s newspaper whether he was Marius de Aquila, or whether there ever was such a person, or whether the Universe itself is anything more than a nightmare created by his own imprudence in the matter of rum and water. His memory of Marius de Aquila, of the adventures of that person in Rome and the Black Forest, matters nothing, either to him or to anybody else. What matters is this: True or false, he has found a symbolic form which has enabled him to govern himself to the best advantage. \u201cQuantum nobis prodest hec fabula Christi!\u201d<\/span>14<\/sup><\/a><\/span> The \u201cfalsity\u201d of Aesop’s Fables does not diminish their value to mankind.<\/p>\n The above reduction of the Magical Memory to a device for externalizing one’s interior wisdom need not be regarded as sceptical, save only in the last resort. No scientific hypothesis can adduce stronger evidence of its validity than the confirmation of its predictions by experimental evidence. The objective can always be expressed in subjective symbols if necessary. The controversy is ultimately unmeaning. However we interpret the evidence, its relative truth depends in its internal coherence. We may therefore say that any magical recollection is genuine if it gives the explanation of our external or internal conditions. Anything which throws light upon the Universe, anything which reveals us to ourselves, should be welcome in this world of riddles.<\/p>\n As our record extends into the past, the evidence of its truth is cumulative. Every incarnation that we remember must increase our comprehension of ourselves as we are. Each accession of knowledge must indicate with unmistakable accuracy the solution of some enigma which is propounded by the Sphynx of our own unknown birth-city, Thebes. The complicated situation in which we find ourselves is composed of elements; and no element of it came out of nothing. Newton’s First Law applies to every plane of thought. The theory of evolution is omniform. There is a reason for one’s predisposition to gout, or the shape of one’s ear, in the past. The symbolism may change; the facts do not. In one form or another, everything that exists is derived from some previous manifestation. Have it, if you will, that the memories of other incarnations are dreams; but dreams are determined by reality just as much as the events of the day. The truth is to be apprehended by the correct translation of the symbolic language. The last section of the Oath of the Master of the Temple is: \u201cI swear to interpret every phenomenon as a particular dealing of God with my soul.\u201d The Magical Memory is (in the last analysis) one manner, and, as experience testifies, one of the most important manners, of performing this vow.<\/p>\n \n","protected":false},"excerpt":{"rendered":" CHAPTER VI THE FORMULA OF THE HOLY GRAAL: OF ABRAHADABRA: AND OF CERTAIN OTHER WORDS; ALSO THE MAGICAL MEMORY The Hieroglyph shewn in the Seventh Key of the Tarot (described in the 12th Aethyr, Liber 418, Equinox I, V) is the Charioteer of OUR LADY BABALON, whose Cup or Graal he bears. Now this is … Read more<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":187,"menu_order":9,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_templately_pack_id":"","_templately_imported_at":"","_templately_source":"","_templately_import_session_id":"","footnotes":""},"class_list":["post-286","page","type-page","status-publish"],"_links":{"self":[{"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/pages\/286","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/comments?post=286"}],"version-history":[{"count":6,"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/pages\/286\/revisions"}],"predecessor-version":[{"id":1396,"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/pages\/286\/revisions\/1396"}],"up":[{"embeddable":true,"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/pages\/187"}],"wp:attachment":[{"href":"https:\/\/arcane.church\/thelema\/wp-json\/wp\/v2\/media?parent=286"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}II<\/h3>\n
III<\/h3>\n
IV<\/h3>\n
V<\/h3>\n
VI<\/h3>\n
THE MAGICAL MEMORY.<\/h3>\n
I<\/h4>\n
\n
II<\/h4>\n