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tends to take his new-found truths of illumination for the entire body of truth, and insists that they must be
as valid an vital for all men as they happen to be for himself.
It is wise to keep silence about those things unlawful to utter which one may have heard in the seventh
heaven . This may not apply to the sixth.
The Adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next
few days by trumpeting his triumphs. He must give time a chance to redress his balance, sore shaken by the
impact of the Infinite.
As he becomes adjusted to intercourse with his Angel, he will find his passionate ecstasy develop a quality of
peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead
of obscuring and upsetting them. He will by now have become able to converse with his Angel, impossible as
it once seemed; for he now knows that the storm of sound which he supposed to be the Voice was only the
clamour of his own confusions. The infinity nonsense was born of his own inability to think clearly beyond
his limits, just as a Bushman, confronted by numbers above five, can only call them many .
The truth told by the Angel, immensely as it extends the horizon of the Adept, is perfectly definite and
precise. It does not deal in ambiguities and abstractions. It possesses form, and confesses law, in exactly the
same way and degree as any other body of truth. It is to the truth of the material and intellectual spheres of man
very much what the Mathematics of Philosophy with its infinite series and Cantorian continuity is to
schoolboy arithmetic. Each implies the other, though by that one may explore the essential nature of existence,
and by this a pawnbroker s profits.
This then is the true aim of the Adept in this whole operation, to assimilate himself to his Angel by continual
conscious communion. For his Angel is an intelligible image of his own true Will, to do which is the whole of
the law of his Being.
Also the Angel appeareth in Tiphereth, which is the heart of the Ruach, and thus the Centre of Gravity of the
Mind. It is also directly inspired from Kether, the ultimate Self, through the Path of the High Priestess, or
initiated intuition. Hence the Angel is in truth the Logos or articulate expression of the whole Being of the
Adept, so that as he increases in the perfect understanding of His name, he approaches the solution of the
ultimate problem, Who he himself truly is.
Unto this final statement the Adept may trust his Angel to lead him; for the Tiphereth-consciousness alone is
connected by paths with the various parts of his mind. 8 None therefore save He hath the knowledge requisite
for calculating the combinations of conduct which will organise and equilibrate for forces of the Adept, against
the moment when it becomes necessary to confront the Abyss. The Adept must control a compact and
coherent mass if he is to make sure of hurling it from him with a clean-cut gesture.
I, The Beast 666, lift up my voice and swear that I myself have been brought hither by mine Angel. After that
I had attained unto the Knowledge and Conversation of Him by virtue of mine ardour towards Him, and of
this Ritual that I bestow upon men my fellows, and most of His great Love that He beareth to me, yea, verily,
He led me to the Abyss; He bade me fling away all that I had and all that I was; and He forsook me in that
Hour. But when I came beyond the Abyss, to be reborn within the womb of BABALON, then came he unto
me abiding in my virgin heart, its Lord and Lover!
Also He made me a Magus, speaking through His Law, the Word of the new Aeon, the Aeon of the Crowned
and Conquering Child. 9 Thus he fulfilled my will to bring full freedom to the race of Men.
Yea, he wrought also in me a Work of wonder beyond this, but in this matter I am sworn to hold my peace.
1
A high degree of initiation is required. This means that the process of analysis must have been carried out very
thoroughly. The Adept must have become aware of his deepest impulses, and understood their true significance.
The resistance here mentioned is automatic; it increases indefinitely against direct pressure. It is useless to
try to force oneself in these matters; the uninitiated Aspirant, however eager he may be, is sure to fail. One
must know how to deal with each internal idea as it arises.2Of course, even false tenets and modes of the mind
are in one sense true. It is only their appearance which alters. Copernicus did not destroy the facts of nature, or
change the instruments of observation. He merely effected a radical simplification of science. Error is really a
fool s knot . Moreover, the very tendency responsible for the entanglement is one of the necessary elements
of the situation. Nothing is wrong in the end; and one cannot reach the right point of view without the
aid of one s particular wrong point. If we reject or alter the negative of a photograph we shall not get a
perfect positive.3This means, free from ideas, however excellent in themselves, which are foreign to it. For
instance, literary interest has no proper place in a picture.4Liber Al vel Legis, II, 61-68, where the details of the
proper technique are discussed.5The essence of this matter is that the word AUM, which expresses the course
of Breath (spiritual life) from free utterance through controlled concentration to Silence, is transmuted by the
creation of the compound letter MGN to replace M: that is, Silence is realized as passing into continuous
ecstatic vibration, of the nature of Love under Will as shewn by MGN = 40 + 3 + 50 = 93 AGAPH,
ThELHMA etc., and the whole word has the value of 100, Perfection Perfected, the Unity in completion,
and equivalent to KR the conjunction of the essential male and female principles.6The normal intellect is
incapable of these functions; a superior faculty must have been developed. As Zoroaster says: Extend the
void mind of thy soul to that Intelligible that thou mayst learn the Intelligible, because it subsisteth beyond
Mind. Thou wilt not understand It as when understanding some common thing. 7This corresponds to the
emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. The
clear and concise differentiation of ideas marks the adult mind.8See the maps Minutum Mundum in the
Equinox I, 1, 2, & 3 and the general relations detailed in Liber 777, of which the most important columns are
reprinted in Appendix V.9For the account of these matters see The Equinox, Vol. I, The Temple of Solomon
the King , Liber 418, Liber Aleph, John St. John , The Urn , and Book 4, Part IV.
APPENDIX V
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