Saturday, 23 September 2017


And so onward COSMIC understanding:

Crowley, OTO, and more!

"From the nature of things, therefore, life is a sacrament; in other words, all our acts are magical acts. Our spiritual consciousness acts through the will and its instruments upon material objects, in order to produce changes which will result in the establishment of the new conditions of consciousness which we wish. That is the definition of Magick.: Crowley

Sep 21

  • "(There is always occult opposition to the publication of important documents. It took me over three years to get my The Goetia through the press, and over two years in the case of 777. This is one of the facts whose cumulative effect makes it impossible to doubt the existence of spiritual forces.) "

Sep 21

  • LIBER X. This book is called "The Gate of Light". It explains how those who have attained initiation, taking pity upon the darkness and minuteness of the earth, send forth a messenger to men. The message follows. It is an appeal to those who, being developed beyond the average of their fellows, see fit to take up the Great Work. This Work is then described in general terms with a few hints of its conditions.
  • LIBER LXIV gives instruction in a method of summoning suitable persons to undertake the Great Work. It includes a powerful invocation of the god of Truth, Wisdom and Magick. LIBER LXVI. The Book of the Ruby Star describes an extremely powerful ritual of practical Magick; how to arouse the Magical Force within the operator and how to use it to create whatever may be required.
  • LIBER CLXXV. Astarte, The Book of the Beryl Stone, gives the complete formula of Bhaki-Yoga; how one may unite oneself to any particular deity by devotion. Both magical and mystical methods are fully described. LIBER CC. The Book of the Sun. Here are given the four Adorations to the sun, to be said daily at dawn, noon, sunset and midnight. The object of this practice is firstly to remind the aspirant at regular intervals of the Great Work; secondly, to bring him into conscious personal relation with the centre of our system; and thirdly, for advanced students, to make actual magical contact with the spiritual energy of the sun and thus to draw actual force from him. LIBER CCVI. The Book of Breathing describes various practices of controlling the breath, how to ensure success, what results to strive for, and how to use them for the Great Work.
  • LIBER CCCLXX, The Book of Creation or of the Goat of the Spirit, analyses the nature of the creative magical force in man, explains how to awaken it, how to use it and indicates the general as well as the particular objects to be gained thereby.

Sep 21

  • "From the beginning of my investigation of so-called psychical research, I felt sure from mere consideration of the conditions of the problem that the adhesion of so many prominent men of science to spiritism must be explained by psychological facts. This saved me a great deal of time. The first key that I tried fitted the lock. I noted immediately that the scientific men concerned were in some cases, though not in all, indisputably trustworthy as observers. They were capable of detecting fraud and of devising methods to exclude it. I was faced with the alternative of accepting the hypothesis of spiritism, which revolts my scientific spirit and is repudiated, by my instinct as an initiate, for a foul blasphemy and profanation, or I must find some reason for supposing that a number of men reputed trustworthy observers are for some reason rendered suddenly incompetent. I have said a number of prominent men of science, but in point of fact very few of them have any sort of claim to rank in the first flight. However, such as they are, it is certainly curious that their first leaning towards spiritism becomes manifest on their reaching an age when the sexual power begins to decline. I submit the following explanation of the psychological process of conversion in these cases. 1. The failure of the sexual energy turns their attention to death. 2. The inexpugnable fear of death demands the resort to some spiritual soporific. 3. Their scientific training makes it impossible for them to take refuge in any superstitious religion. 3a. They probably lack the pagan courage to accept the situation philosophically, their moral integrity having been injured in childhood by their Christian upbringing. 4. They seek consolation in some theory of immortality which promises to verify its theses by scientific evidence such as they are accustomed to accept. 5. They approach their first s‚ances with a subconscious will-to-believe of great intensity. 6. They are sufficiently aware of this attitude to make a point of exaggerating their scepticism to themselves; that is, they affirm their scepticism with {685} an emphasis the more passionate in proportion as they hope, at the bottom of their hearts, to find sufficient evidence to shake it. 7. They satisfy their consciences by making a great display of their acuteness in detecting fraud, actual or possible, and thereby excuse themselves for adding, as if by afterthought, "obviously there are a few minor points whose explanation is not immediately obvious." 431 8. They concentrate their attention on these unexplained points until they fill the entire point of view. 9. What with overstrained attention, Freudian forgetfulness and the illusions of desire, they quiet their consciences sufficiently to assert the genuineness of some few of the phenomena, preferably those which are, so to speak, the thin end of the wedge and are explicable on hypotheses not fundamentally repugnant to the main body of scientific truth. 10. The critical attitude of their colleagues excites the usual reaction and rouses them to defend vigorously propositions originally put forward tentatively under every reserve. 11. Feeling their sand castle crumbling with each wave of the purifying salt water of criticism, they shovel fresh sand to the support of the threatened edifice. In their haste and eagerness they abandon all pretence of examining the quality of the material and no longer distinguish between the qualities of evidence. 12. It is now quite easy for mediums to persuade them that they are chosen captains of a crusade. Even when they continue their original methods of testing the genuineness of phenomena, the mediums have become familiar with their methods and found out how to circumvent them. In the words of Browning: "So off we push." So much for the so-called scientific contingent. Browning's "Mr Sludge, 'The Medium'" is to me the deepest and completest psychological study ever written. I only wish it could be matched by a parallel exposure of the half-hidden perversities and trickeries of the scientific mind."

Sep 21

  • "Faced with these, and similar difficulties, I gladly accepted the task laid upon me by the most intelligent freemasons of the world, united as they were by their sincerity, understanding and good will, though divided by sectarian squabbles about jurisdiction. My first object was to answer the question, "What is freemasonry?" I collated the rituals and their secrets, much as I had done the religions of the world, with their magical and mystical bases. As in that case, I decided to neglect what it too often actually was. It would be absurd to judge Protestantism by the political acts of Henry VIII. In the same way, I could not judge masonry by the fact that it had denounced the Concordat. I proposed to define freemasonry as a system of communicating truth --- religious, philosophical, magical and mystical; and indicating the proper means of developing human faculty by means of a peculiar language whose alphabet is the symbolism of ritual. Universal brotherhood and the greater moral principles, independent of personal, racial, climatic and other prejudices, naturally formed a background which would assure individual security and social stability for each and all. 441 The question then arose, "What truths should be communicated and by what means promulgated? My first object was to eliminate from the hundreds of rituals at my disposal all exoteric elements. Many degrees contain statements (usually inaccurate) of matters well known to modern schoolboys, through they may have been important when the rituals were written. I may mention one degree in which the candidate is portentiously informed that there are other religions in the world besides Christianity and that there is some truth in all of them. Their tenets are explained in many cases with egregious error. The description of Buddha as a god is typical. I saw no point in overloading the system with superfluous information. Another essential point was to reduce the unwieldly mass of material to a compact and coherent system. I thought that everything worth preserving could and should be presented in not more than a dozen ceremonies, and that it should be brought well within the capacity of any officer to learn by heart his part during the leisure time at his disposal, in a month at most. The eighteenth-century Rosicrucians, so-called in Austria, had already endeavoured to unite various branches of Continental freemasonry and its superstructures; in the nineteenth century, principally owing to the energy {700} and ability of a wealthy iron master named Karl Kellner, a reconstruction and consolidation of traditional truth had been attempted. A body was formed under the name O.T.O. (Ordo Templi Orientis) which purported to achieve this result. It purported to communicate the secrets, not only of freemasonry (with the Rites of 3°, 7°, 33°, 90°, 97°, etc.,) but of the Gnostic Catholic Church, the Martinists, the Sat Bhai, the Rosicrucians, the Knights of the Holy Ghost and so on, in nine degrees, with a tenth of an honorary character to distinguish the "Supreme and Holy King" of the Order in each country where it was established. Chief of these kings is the O.H.O. (Outer Head of the Order, or Frater Superior), who is an absolute autocrat. This position was at this time occupied by Theodor Reuss, the Supreme and Holy King of Germany, who resigned the office in 1922 in my favour . The O.H.O. put the rituals of this Order at my disposal. I found them of the utmost value as to the central secret, but otherwise very inferior. They were dramatically worthless, but the prose was unequal, they lacked philosophical unity, their information was incomplete and unsystematic. Their general idea was, however, of the right kind; and I was able to take them as a model. The main objects of the instruction were two. It was firstly necessary to explain the universe and the relations of human life therewith. Secondly, to instruct every man how best to adapt his life to the cosmos and to develop his faculties to the utmost advantage. I accordingly constructed a series or rituals, Minerval, Man, Magician, Master-Magician, Perfect Magician and Perfect Initiate, which should illustrate the course of human life in its largest philosophical aspect. I begin by showing the object of the pure soul, "One, individual and eternal", in determining to formulate itself consciously, or, as I may say, to understand itself. It chooses to enter into relations with the solar system. It incarnates. I explain the significance of birth and the conditions established by the process. I next show how it may best carry out its object in the eucharist of life. It partakes, so to speak, of its own godhead in every action, but especially through the typical sacrament of marriage, understood as the voluntary union of itself with each element of its environment. I then proceed to the climax of its career in death and show how this sacrament both consecrates (or, rather, sets its seal upon) the previous procedure and gives a meaning thereto, just as the auditing of the account enables the merchant to see his year's transactions in perspective. In the next ceremony I show how the individual, released by death from the obsession of personality, resumes relations with the truth of the universe. Reality bursts upon him in a blaze of adorable light; he is able to appreciate its splendour as he could not previously do, since his incarnation has enabled him to establish particular relations between the elements of eternity. 442 {701} Finally, the cycle is closed by the reabsorption of all individuality into infinity. It ends in absolute annihilation which, as has been shown elsewhere in this book, may in reality be regarded either as an exact equivalent for all other terms soever, or (by postulating the category of time) as forming the starting point for new adventure of the same kind. It will be clear from the above that the philosophical perfection of this system of initiation leaves nothing to be desired. We may write Q.E.D. The practical problem remains. We have already decided to incarnate, and our birth certificates are with our bankers. We do not have to worry about these matters, and we cannot alter them if we would; death, and what follows death, are equally certain, and equally able to take care of themselves. Our sole preoccupation is how best to make use of our lives. Now the O.T.O. is in possession of one supreme secret. The whole of its system at the time when I became an initiate of the Sanctuary of the Gnosis (IX°) was directed towards communicating to its members, by progressively plain hints, this all-important instruction. I personally believe that if this secret, which is a scientific secret, were perfectly understood, as it is not even my me after more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice. By this I mean such things as this: that if it were desired to have an element of atomic weight six times that of uranium that element could be produced. If it were desired to devise an instrument by which the furthest stars or the electrons could be brought within the range of every one of our senses, that instrument could be invented. Or that, if we wished to develop senses through which we could appreciate all those qualities of matter which at present we observe indirectly by means of apparatus, the necessary nervous structure would appear. It make these remarks with absolute confidence, for even the insignificant approaches that I have been able to make towards the sanctuaries of this secret have shown me that the relations between phenomena are infinitely more complex than the wildest philosophers have ever imagined, and that the old proverb "Where there's a will there's a way" needs no caveat. I cannot forebear to quote from Professor A. S. Eddington, Plumian Professor of Astronomy and Experimental Philosophy at Cambridge: Here is a paradox beyond even the imagination of Dean Swift. Gulliver regarded the Lilliputians as a race of dwarfs; and the Lilliputians regarded Gulliver as a giant. That is natural. If the Lilliputians had appeared dwarfs to Gulliver, and Gulliver had appeared a dwarf to the Lilliputians --- but no! that is too absurd for fiction, and is an idea only to be found in the sober pages of science. {702} The injunctions of the sages, from Pythagoras, Zoroaster and Lao Tzu, to the Cabbalistic Jew who wrote the Ritual of the Royal Arch, and the sentimental snob who composed those of the Craft degrees, are either directed to indicating the best conditions for applying this secret, or are mere waste of words. Realizing this, it was comparatively simple for me to edit masonic ethics and esotericism. I had simply to refer everything to this single sublime standard. I therefore answered the question "How should a young man mend his way?" in a series of rituals in which the candidate is instructed in the value of discretion, loyalty, independence, truthfulness, courage, self-control, indifference to circumstance, impartiality, scepticism, and other virtues, and at the same time assisted him to discover for himself the nature of this secret, the proper object of its employment and the best means for insuring success in its use. The first of these degrees is the V°, in which the secret is presented in a pageant; while he is also instructed in the essential elements of the history of the world, considered from the standpoint of his present state of evolution and in his proper relation to society in general with reference to the same. The degree of Knight Hermetic Philosopher follows, in which his intellectual and moral attitude is further defined. In the VI°, his position having been thus made precise, he is shown how to 443 consecrate himself to the particular Great Work which he came to earth in order to perform. In the VII°, which is tripartite, he is first taught the principle of
  • "which is tripartite, he is first taught the principle of equilibrium as extended to all possible moral ideas; secondly, to all possible intellectual ideas; and lastly, he is shown how, basing all his actions on this impregnable rock of justice, he may so direct his life as to undertake his Great Work with the fullest responsibility and in absolute freedom from all possibility of interferences. In the VIII°, the secret is once more manifested to him, more clearly than before; and he is instructed in how to train himself to use it by certain preliminary practices involving acquaintance with some of those subtler energies which have hitherto, for the most part, eluded the observation and control of profane science. In the IX°, which is never conferred upon anyone who has not already divined from previous indications the nature of the secret, it is explained to him fully. The conclusions of previous experiments are placed at his service. The idea is that each new initiate should continue the work of his predecessor, so that eventually the inexhaustible resources of the secret may be within the reach of the youngest initiate; for at present, we are compelled to admit that the superstitious reverence which has encompassed it in past ages, and the complexity of the conditions which modify its use, place us in much the same position as the electricians of a generation ago in respect of their science. We are assured of the immensity of the force at our disposal; {703} we perceive the extent of the empire which it offers us, but we do not thoroughly understand even our successes and are uncertain how to proceed in order to generate the energy most efficiently or to apply it most accurately to our purposes. The X°, as in the old system, is merely honorary, but recent researches into the mysteries of the IX° have compelled me to add an XI°, to illustrate a scientific idea which has been evolved by the results of recent experiments. In the reconstituted O.T.O. there are therefore six degrees in which is conveyed a comprehensive conception of the cosmos and our relation therewith, and a similar number to deal with our duty to ourselves and our fellows, the development of our own faculties of every order, and the general advancement and advantage of mankind. Wherever freemasonry and allied systems contribute to these themes, their information has been incorporated in such a way as not to infringe the privileges, puerile as they often seem, which have been associated hitherto with initiation. Where they merely perpetuate trivialities, superstitions and prejudices, they have been neglected. I claim for my system that it satisfies all possible requirements of true freemasonry. It offers a rational basis for universal brotherhood and for universal religion. It puts forward a scientific statement which is a summary of all that is at present known about the universe by means of a simple, yet sublime symbolism, artistically arranged. It also enables each man to discover for himself his personal destiny, indicates the moral and intellectual qualities which he requires in order to fulfil it freely, and finally puts in his hands an unimaginably powerful weapon which he may use to develop in himself every faculty which he may need in his work.

Sep 21

  • "Again, the central secret of a Master Mason is in a Word which is lost. This fact has induced various and ingenious persons to invent ceremonies in which it is found (in some more or less remarkable manner) amid the acclamations of the assembled populace, and proclaimed in pomp to the admiring multitude. The only drawback is that these Words do not work. It apparently never occurred to these ingenuous artisans to test it. It is useless to label a brick "This is the keystone of the Royal Arch", unless the arch stands when it is put in place. Much of freemasonry is connected with the Hebrew Cabbala. My knowledge of this science enabled me to analyse the Secret Words of the various degrees. I soon found myself able to correct many of the corruptions which had crept in, and there was no doubt that my conclusions were not mere conjectures, since they made coherent good sense out of disconnected nonsense. (I am naturally unable to publish any of these discoveries; but {705} 1. The ignorance of masons is quite boundless. In the Red Cross of Rome and Constantine Degree, for example, we read, "Lord God of Sabbath". No one knows the difference between HB:Taw HB:Bet HB:Shin and HB:Taw HB:Aleph HB:Bet HB:Tzaddi ! I am always ready to communicate them to inquiring Brothers. When I have done so, my arguments have been found cogent and convincing.) I supposed myself to have reached the summit of success when I restored the Secret Word of the Royal Arch. In this case, tradition had preserved the Word almost intact. It required only a trifling change to reveal it in all its radiant royalty. And yet my success only left me with a sense of deeper annoyance at my complete failure to deal with the abject anti-climax of the III° with its lamentable excuses for having made a fool of the candidate, its pretentious promises and its pitiful performance. 445 As I lay one night sleepless, in meditation, bitter and eager, upon this mystery I was suddenly stabbed to the soul by a suggestion so simple, yet so stupendous, that I was struck into shuddering silence for I know not how long before I could bring myself to switch on the electric light and snatch my notebook. At the first trial the solution sprang like sunlight in my spirit. I remained all that night in an ecstasy of awe and adoration. I had discovered the lost Word! The obvious line of criticism is this: How can you be sure that the Word which you have discovered is really the lost Word after all?
  • "I am thus in a position to do for the contending sects of freemasonry what the Alexandrians did for those of paganism. Unfortunately, the men who asked me to undertake this task are either dead or too old to take active measures and so far there is no one to replace them. Worse, the general coarsening of manners which always follows a great war has embittered the rival jurisdictions and deprived freemasonry altogether of those elements of high-minded enthusiasms with regard to the great problems of society which still stirred even its most degenerate sections half a century ago, when Hargrave Jennings, Godfrey Higgins, Gerald Massey, Kenneth MacKenzie, John Yarker, Theodor Reuss, Wynn Westcott and others were still seeking truth in its traditions and endeavouring to erect a temple of Concord in which men of all creeds and races might worship in amity.
  • "With regard to the original purposes of the Order, there can be no doubt that the reduction of the cumbersome mass of masonic and similar matters to a simple intelligible and workable system enables people to enjoy the full advantages of initiations which, in the old days, were too multiple to be conferred even on those who devoted a disproportionate amount of their lives to the subject. The central secret of freemasonry which was lost, and is found, is in daily use by initiates of our Order. Scientific facts are accumulating rapidly; and it is certain that within a short time we shall be able to dispose of a force more powerful than electricity and capable of more extended application, with the same certainly. Our qualitative results are unquestionable. The lack of quantitative methods, which has for so many centuries prevented the systematic application of our knowledge, will soon be supplied. I may say that the secret of the O.T.O., besides what has been mentioned above, has proved to all intents and purposes the simplification and concentration of the whole of my magical knowledge. All my old methods have been unified in this new method. It does not exactly replace them, but it interprets them. It has also enabled me to construct a uniform type of engine for accomplishing anything that I will. My association with freemasonry was therefore destined to be more {708} 447 fertile than almost any other study, and that in a way despite itself. A word should be pertinent with regard to the question of secrecy. It has become difficult for me to take this matter very seriously. Knowing what the secret actually is, I cannot attach much importance to artificial mysteries. It is true that some of the so-called secrets are significant, but as a rule they are so only to those who already know what the secret is. Again, though the secret itself is of such tremendous import, and though it is so simple that I could disclose it and the principal rules for turning it to the best advantage in a short paragraph, I might do so without doing much harm. For it cannot be used indiscriminately . Much fun has been made of the alchemists for insisting that the Great Work, an ostensibly chemical process, can only be performed by adepts who fear and love God, and who practise chastity and numerous other virtues. But there is more common sense in such statements than meets the eye. A drunken debauchee cannot perform delicate manipulations in chemistry or physics; and the force with which the secret is concerned, while as material as the Becquerel emanations, is subtler than any yet known. To play great golf or great billiards, to observe delicate reactions, or to conduct recondite mathematical researches, demands more than physical superiorities. Even the theological requirements of alchemy had meaning in those days. An Elizabethan who was not "at peace with God" was likely to be agitated and thereby unfitted for work demanding freedom from emotional distraction. I have found in practice that the secret of the O.T.O. cannot be used unworthily.
  • "Shortly after publication, the O.H.O. came to me. (At that time I did not realize that there was anything in the O.T.O. beyond a convenient compendium of the more important truths of freemasonry.) He said that {709} since I was acquainted with the supreme secret of the Order, I must be allowed the IX° and obligated in regard to it. I protested that I knew no such secret. He said, "But you have printed it in the plainest language." I said that I could not have done so because I did not know it. He went to the bookshelves and, taking out a copy of The Book of Lies, pointed to a passage in the despised chapter. It instantly flashed upon me. The entire symbolism, not only of freemasonry but of many other traditions, blazed upon my spiritual vision. From that moment the O.T.O. assumed its proper importance in my mind. I understood that I held in my hands the key to the future progress of humanity. I applied myself at once to learn all that he could teach me, finding to my extreme surprise that this was little enough. He fully understood the importance of the matter and he was a man of considerable scientific attainment in many respects; yet he had never made a systematic study of the subject and had not even applied his knowledge to his purposes, except in rare emergencies. As soon as I was assured by experience that the new force was in fact capable of accomplishing the theoretically predictable results, I devoted practically the whole of my spare time to a course of experiments. I may conclude this chapter with the general remark that I believe that my proposals for reconstituting freemasonry on the lines above laid down should prove critically important. Civilization is crumbling under our eyes and I believe that the best chance of saving what little is 448 worth saving, and rebuilding the Temple of the Holy Ghost on plans, and with material and workmanship, which shall be free from the errors of the former, lies with the O.T.O.

Sep 21

  • "The secret's in a kiss. Here are no kisses. Here great Artemis Rules; only in the woodland may a man Hide his eyes from her, pledge himself to Pan. Come! through the tangled arches Of cypresses and larches, Stoop; under Artemis we walked upright; But this is Pan's home, and the House of Night."
Sep 21

  • Household gods(poem) rest,Hagiobiography,both Crowley"
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