DE ARTE MAGICA
by
Baphomet
(Aleister Crowley)
I
Of Ararat
The supreme secret of the O.T.O. is written in detail in the Book
called Agape and is also written plainly in Liber CCCXXXIII, Cap.
XXXVI. But now also do We think it fitting to add Our own comment to
this book Agape which We wrote in Our own words for the proper
setting-forth of this Secret taught Us at Our Initiation to the IX by
the O.H.O. And this Book has received His official approbation in
every word thereof.
But in this comment do We not set forth the Secret itself (rather on
the contrary guarding it by certain subtilties even from the
conjecture of the unworthy) but only Our own ideas as to its
right use, with other matters germane, thinking that those into whose
hands it may come may thereby understand more fully the utter
importance of this Secret as having been the Pivot of Our working for
so long a period, and further that it may aid such persons to attain
perfectly the mastery of this Holy and Imperial Art.
II
Of the Importance of the Secret
This secret is the true Key to Magick; that is, by the right use of
this secret man may impose his Will on Nature herself, as will appear
hereafter in this comment. In this way, although all recorded
Knowledge were destroyed, it would be possible for an adept
of this secret to restore it.
III
Of the Mind of the Adept
In Our holiest isle Ierne is found a being called Leprechaun. This
creature, once seen, is easy to catch; and once caught must lead his
captor to great treasure, provided that never for an eye-wink doth he
relax viligance; and the Leprechaun by all manner of tricks doth seek
ever to divert the attention of him that hath made him prisoner. Now
this is a Magical Apologue or Fable of the utmost abyss of Truth. For
in the preperation of the Sacrament, and in its consummation also, the
mind of the Initiate must be concerned absolutely in one rushing flame
of will upon the determined object of his operation.
For there is no act more easy and natural to man than this
preperation, none which requires less auxiliary. And yet by far the
most part of mankind is ignorant and incapable of its proper
performance; so that it is said that perfection in it as both science
and art requires no less study than the most abstruse of philosophies,
and no less practice than the most difficult of dexterities.
But it is utterly in vain unless this first condition be fulfilled;
and so difficult is this, not only because of the Overcoming of the
Bodily Trance, but because of the wandering nature of
the mind itself. And thereafter only by long and hard training
preliminary in the art of meditation, and by constant practice and
experience, can this Act become fruitful in Magick.
IV
Of Times and Seasons
Although no instruction has been given on this matter, yet it is
evident, not only from considerations of the nature of things, but
from Our own experience of these two years, that the fruitfulness of
this Sacrament varies constantly, as it seems without rational cause.
Nor have We fully understood the best conditions. But it is Our
Opinion that the Adept should suffer inward premonition whether the
hour be propitious or no. Yet it hath also been observed, and that
often, that by extreme violence to Nature results are obtained equal
to those garnered when Nature herself urges vehemently to the Act by
enthusiasm. But mediocre states of body and mind are to be avoided. As
it is written "I would thou wert cold or hot; but because thou art
lukewarm I shall spew thee out of My mouth."
Nor is it necessarily to be disregarded as superstition to assert that
certain hours of the day and certain aspects of the stars are more
favourable than others, but rather to be criticised and investigated
according to the methods of true science.
V
Of Bodily States
There is here a certain difficulty, in that the body being full of
meat and wine is more apt for the preperation, as it is said, Sine
Cereri et Baccho Venus friget, while for the consumation the body
should be empty of all gross nutriment, so that the Elixir may be
sucked up eagerly, and, running nobly into every part, revivify the
whole. It will in Our opinion be best if a full meal be taken not less
than three hours before the beginning of the Ceremony, and after that
no food, although stimulants whether of wine or subtler agents may be
continued, so as to raise the body from excitement to excitement, and
thus fit it for the proper exaltation suitable to the Work.
But in all this men may differ, and there is no rule but what may be
engraven upon her Tracing Board by the burin of Experience.
VI
Of Operations of this Art, whether they should be
Single or Multipl
e
We have doubt also in this matter whether, if an operation fail, it be
wise to reiterate. A Single Act implieth perfection, and full faith,
in the Adept, if he repeat, that is Fear, and argueth imperfection in
the first Trial. Yet possibly for great cosmic operations it may be
well to perform a series of Sacraments; but in this case the series
should be arranged beforehand, and carried out regularly. As for
example the 16 operations of Jupiter done in the city of Paris during
the passage of the Sun from 10` Capricorn to 22` Aquarius An Ix.
In Our experience, repititions undertaken because of apparent failure
have sometimes seemed fatal, actually stopping what might reasonably
have been expected to occur, and which has occured only some time
after the cessation of such attempts. But we have also noted that in
such cases the result hath been great and favourable, as if the
repeated operations had built a dam restraining the the natural
current of the favourable forces, thus keeping them back so as to make
them more effective in the end. But this may be false interpretation
of the observed phenomena. And, again, a series of such Sacraments has
been futile until one last Work has landed in success. Yet this again
may be coincidence, the result of the first working, but delayed.
The Adept will develop Intuition in all these questions; it is likely
that the personal equation is very important, and that no absolute
Rule Catholic, always everywhere, and by all men to be observed,
exists.
VII
Of certain unknown Inhibitions, and their Effect
We have marked subtly and regularly, the conditions and results of
divers Workings of this Art, and this is the marvel now the Result
follows swift and perfect, now again a group of lesser Results
symapthetic to the Result willed, now but slight movements imitative
of that Result, and now not only perfect failure, but the sudden
reversal of all hopes in despair and ruin.
More plainly, if X be the Object __of the Work, the__result is
sometimes X, sometimes x x x x, sometimes \/(x), sometimes -\/(x), or
-x x x x, or -X.
In the concrete, suppose that one worketh this Art to obtain a great
sum. Then at one time that sum will arrive that same night or within
(say) 48 hours after, or an event occur involving the gain of that
sum; at another time there will merely arise a group of circumstances
favourable; at another time again a lesser sum will arrive; but also
these may be reversed, in the worst case the loss of the sum proposed
or the occurance of an event which might involve that loss, or at
least disappoint some reasonable expectation of that gain.
In the particular case of employing this Sacrament for the Elixer of
Life, its misuse might cause premature old age, disease, or even
death, as it is said; We do not think that these results
would follow the miscarriage of any other operation; We think that
retribution is to be the evil and adverse reflection of reward, and on
its plane. Adepts will then shew prudence by experimenting
thoroughly in minor operations, where failure does not imply
irreparable disaster, until they have the knowledge and Experience of
this Art which will give a reasonable confidence.
VIII
Of a Theory of this Art Magical
The theory of this Art appears to Us to involve certain cosmic
hypotheses to which it is perhaps not impossible to assent at least
tentatively, but which are certainly unproven. The idea of Prana in
some form more mystical than that which identifieth it with the Motion
of the physicist is perhaps inherent. In the mere consumation of the
Sacrament for health and vitality is no violation of reason, but
at most an exaggeration of anticipation; for the Matter of the
Sacrament is indubitably a Microcosm; but in the extension of this
Sacrament to validity in Magick is an hiatus comparable to
that which exists in the theory of Astrology. Even granting that an
angle of 120 degrees subtended at the eye of the observer on Earth
between Sol and Saturn (exempli gratia) is accompanied
by certain fortunes, this may be casual and not causal.
However, in this matter We have no doubt of the efficacy of the
process, and are therefore fain to toy with any hypothesis,
investigating as probablity may determine us to do.
Thus we may assume an Ether or Akasa, inflamed or stressed by a
particular Prana. And all stresses in this Akasa being of one kind
ultimately, though mediately diverse, it may be as easy
to arrest the course of the Earth as to destroy a worm. For the Work
is taking place in a World of Causes fluid and not soild, in Yetzirah
(or even Briah) rather than in Assiah.
It will be impossible or very difficult to move infantry from one wing
of the engaged line to the other, but in the Quarters of the Staff it
is indifferent whether that body, being at the base, is
pushed forward to either. One cannot easily oxidize gold precipated
from the chloride, but having the chloride, it is easy to prepare the
oxide rather than the metal. And in all these matters reason must be
the guide, and experience the teacher, so that the adept
seek not to perform things impossible in Nature, and so blaspheme the
Sacrament and bring it to comtempt.
Yet let this be said, that to the consumate and sublime Initiate it
may seem that of Himself was it written: "With God all things are
possible." However, God Himself is not found to interfere arbitrarily
with the course of Nature, but to work within His laws.
Let the Adept act not otherwise.
IX
Of the Course of the Moon, and her Influence
It is said that the second party is useless, even dangerous, when the
influence of the Moon first shews itself. [Yet the motion of the Earth
implying great causes in Briah and Yetzirah, must be difficult to
check, unless by Briatic forces of much intensity.] But on the second
day and after, though perhaps not on the last day, the Sacrament is
more efficacious than at any other time, as is figured by our ancient
Brethren the Alchemists in their preference of the Red Tincture to the
White.
This We also beleive, though We hold it hitherto not proven.
X
Of the Second Party to this Art, to that of the IX*
If the other party to the Sacrament be also of the Ninth degree an
Initiate of the Sanctuary of the Gnosis, it seems to Us urgent that
the Object of both be one only, also that the general interest and
nature of them be but one; else cometh division the enemy of Will, and
utter failure following. And, the whole being considered carefully, We
do opine that it is better and easier that the other party should be
in ignorance of the sacred character of the Office.
It is enough if that the assistant be formed by Nature signally for
the physical task, robust, vigorous, eager, sensible, hot and healthy;
flesh, nerve and blood being tense, quick, and lively, easily
enflamed, and nigh inextinguishable.
XI
Of certain Rites analogous to that of the IX*
It is said by certain Initiates that to obtain Spiritual gifts, and to
aid Nature, the Sacrament should be as it were a Nuptial of the Folk
of Earth; but that Magick is of the Demon, and that by a certain
Perversion of the Office, may be created Elementals fit to perform the
Will of the Magician.
Now herein is a difficulty, since in this case the Matter of the
Sacrament cannot exist, for that there is no White Eagle to generate
the Gluten. Howbeit, We hold that in this rite is great efficacy; it
may be that for certain operations it is equal or superior to that
explained to Initiates of the IX*.
But We hold that in this case the Priest must be an Initiate, for that
it is his will which determineth the magical character of his Lion; so
that if he hath no purpose but that of the goddess Adonai he cannot
raise agape to her Lord Thelema, nor will the Intention of the
Priestess, although a lofty Initiate, replace this essential Power of
the Priest over that of which he is but the vehicle and guardian.
For this reason the Ninth degree is not so easy to be made effective
by Woman initiates. Of what may be the result of a development
parallel to that indicated above among the Noble and Chaste Ladies of
the Order, it is at present impossible for Us to declare; but a priori
it seems that, though the Lion and the Eagle are best in combination,
the Lion is more likely to be able to dispense with the assistance of
the Eagle, than the Eagle to make shift in the absence of the Lion.
For the Gluten is but a menstruum or solvent, and containeth nothing
in itself. The tradition also of certain lesser initiations confirmeth
this. Yet considerations of divinity and of Philosophy, and even of
physics, do assure that our Way excelleth others even as spring tides
exceed the neap. Water burneth the skin not at all, and the Oil of
Vitriol but slowly but add a drop of water to the drop of Oil, and
instantly cometh Heat and a pang intense and sharp. This is but
analogy, yet just, and pleasing to the philosopher.
XII
Of the Choice of an Assistant
With regard to the choice of one to serve this Sacrament, man is so
confused in mind, and so easily deceived as to this matter, that it
seems to Us not unreasonable to allow full sway to the Caprice of the
Moment. For this caprice so-called is in truth perhaps the Voice of
the Sub-Con- sciousness; that is, it is the deliberate choice of the
Holy Phallus it- self. "The Phallus is the physiological basis of the
Oversoul." For this very reason are these many men led astray, lost in
unchastity and ruin. But let the conscious Will be devoted wholly to
the Great Work, then shall the Subconscious Will choose inevitably the
Appointed Vehicle of the Work.
It is for this reason that already in the Seventh Degree the Sir
Knights are sworn to Chastity.
And this Chastity is an Abstinence from all gross sexual acts of every
kind. Moreover, this is further to be observed in the choice, that the
second party must be consenting enthusiastically to co-operate
physically with the Priest, so that the Lion be perfectly dissolved
in a full portion of the Gluten. And whether this preparation be truly
and duly done is known by the appearance of the Matter of the
Sacrament, and also by its taste.
For not idly is it written in the Book of Judges, "What is sweeter
than honey, and what is stronger than a Lion?" And that this secret is
here manifested by the Holy Ghost is clear from the rejoinder of
Samson, "If ye had not plowed with my heifer, ye had not found out my
riddle."
XIII
Of certain Jewish theories
Among the Jews are certain instructed Initiates of their Qabalah who
hold, as We understand, the view that in the Zraa or Semen itself lies
a creative force inherent which cannot be baulked. Thus they say that
before Eve was made, the dreams of Adam produced Lilith, a
demon, and that from his intercourse with her sprang evil races.
Now then they mine the Roads of the Harbour of conjugal love with many
restrictions; as these (1) it must be an holy act, preceded by
ablutions, and by prayer (2) all lustful thoughts must be rigidly
excluded (3) the purpose must be solely that of procreation (4) the
blessing of God must be most earnestly invoked, so that the child
shall be under His special protection. In other language, this is
their theory: the act of love causes a magical disturbance in the
Aether of Akasa of such a nature as to attract or create a discarnate
human spirit.
All other sexual acts involving emission of semen therefore attract or
other spirits, incomplete and therefore evil. Thus nocturnal
pollutions bring succubi, which are capable of seperate
existance, and of vampirising their creator. But voluntary sterile
acts create demons, and (if done with concentration and magical
intention), such demons as may subserve that intention.
Thus, as Levi testifieth, to graft a tree successfully, the graft is
fixed by a woman while the man copulateth with her per vas nefandum.
We also narrate for the sake of completeness their method-perfected by
modern Adepts-let us here give honour and worship to the name of Our
lay-sister Ida Nelidoff-of attaining spiritual ecstasy by sexual
means.
And this method We have called Erotocomatose Lucidity.
XIV
Of the Cosummation of the Element diune,
whether Quantity be as important as Quality,
and whether its waste be Sacrilege
It is said by the O.H.O. that of this perfect medicine a single
dewdrop sufficeth, and this may be true. Yet it is humbly and with all
deference and worship Our opinion that every drop generated (so far as
may be possible) should be consumed. Firstly, that this most precious
of all gifts of Nature be not lost or profaned-indeed the Roman heresy
hath appointed most excellent instructions for the treatment in all
respects of the consecrated Host.
Let the adepts of this degree study`Missale Romanum-Ritus servandus in
celebratione Missae'and` De defectibus in celebratione Missarum
occurrenti- bus'-and gather therefrom the ceremonial
adjuncts, the mental attitude, and so forth as a guide to their own
working in this higher Sacrament.
And also do We think that the Consummation should be complete on this
consideration, that if indeed it be the contained Prana that operateth
the miracle, then the Quantity is as important as the Quality, just as
in working with electricity amperage is as important as voltage.
And this We beleive especially to be true in the case of great
miracles; for We hold that it is the pitting of the David Spirit
against the Goliah Matter. And although this proportion be small, it
is not indefinitely small.
But it may be that the Action of this Divine Substance is catalytic,
and comparable of transmuting an unlimited quantity of base and blind
matter into the plastic and docile image of the Will. And this theory
is certainly more in accordance with the tradition of the Stone and of
the Medicine.
XV
Of Eroto-comatose Lucidity
The Candidate is made ready for the Ordeal by general athletic
training, and by feasting. On the appointed day he is attended by one
or more chosen and experienced attendants whose duty is (a) to exhaust
him sexually by every known means (b) to rouse him sexually by
every known means. Every device and artifice of the courtesan is to be
employed, and every stimulant known to the physician. Nor should the
attendants reck of danger, but hunt down ruthlessly their appointed
prey. Finally the Candidate will into a sleep of utter exhaustion,
resembling coma, and it is now that delicacy and skill must be
exquisite. Let him be roused from this sleep by stimulation of a
definitely and exclusively sexual type. Yet if convenient, music
wisely regulated will assist. The attendants will watch with assiduity
for signs of waking; and the moment these occur, all stimulation must
cease instantly, and the Candidate be allowed to fall again into
sleep; but no sooner has this happened than the former practice is
resumed. This alteration is to continue indefinitely until the
Candidate is in a state which is neither sleep nor waking, and in
which his Spirit, set free by perfect exhaustion of the body, and yet
prevented from entering the City of Sleep, communes with the Most High
and the Most Holy Lord God of its being, maker of heaven and earth.
The Ordeal terminates by failure-the occurence of sleep invincibleor
by success, in which ultimate waking is followed by a final
performance of the sexual act. The Initiate may then be
allowed to sleep, or the practice may be renewed and persisted in
until death ends all. The most favourable death is that occurring
during the orgasm, and is called Mors Justi. As it is written: Let me
die the death of the Righteous, and let my last end be like his!
XVI
Of certain Hindu theories
Like the Jews, the wise men of India have a belief that a certain
particular Prana, or force, resides in the Bindu, or semen. But all
their theory of magick and meditation being a reverbatory, so that
their "communing with God", is but a "communing with Self", and all
their artifice directed to development of the powers in their own
bodies and minds, as opposed to the Western idea of extending those
powers to bear sway over others, we find naturally that just as
they seek to restrain the breath altogether, or to avoid its violent
extrusion from the nostrils, lest the Prana thereof be lost to them,
and as they even practice to suck up water into the rectum,
so that in defaecation they may be able to retain the Apana, or
particular virtue thereof, and replace it in the Svadistthana-cakkra,
so also much more do they extravagantly labour to retain the prime
Prana of life, the Bindu. Therefore they stimulate to the maximum its
generation by causing a consecrated prostitute to excite the organs,
and at the same time vigorously withhold by will. After some little
exercise they claim that they can deflower as many as eighty virgins
in a night without losing a single drop of the Bindu. Nor is this ever
to be lost, but reabsorbed through the tissues of the body.
The organs thus act as a siphon to draw constantly fresh supplies of
life from the cosmic reservior, and flood the body with their
fructifying virtue. The Initiate is asked to compare and contrast this
chapter with chapter XIV, observing in particular, underlying both
systems, this one postulate: in the semen itself exists a physical
force which can be turned to the magical or mystical Ends of the
Adept.
Initiates will notice also that these heathen philosophers have made
one further march towards the truth when they say that the Sun and
Moon must be united before the reabsorption (see almost any Tantra, in
particular Shiva Sanhita). But the full glory of the Sun, the simple
and most efficacious and most Holy Sacrament, is reserved for the
Elect, the Illuminated, the Initiates of the Sanctuary of the Gnosis.
XVII
Of a suggested Course of Experiment
Here is a series of Operations of this Art Magick of the IX* suggested
for the Use of any Initiate as he begins his Working.
I. Sex-force and sex-attraction (To ensure the regular course of these
operations)
II. Understanding the Mysteries of the IX` and Wisdom in their use
(To ensure the right performance of these operations)
III. Increase of the O.T.O.
(As a duty, and to ensure a suitable heir to the Secret. This is
especially important if the Initiate
be of the X`)
IV. (If necessary) Ease of circumstances
(To ensure leisure for these operations, and to enlarge the field of
choice of second parties)
V. Establishment of a protective bodyguard of invisible warriors
(To secure freedom from interruption in the course of these
operations. This may include preservation of the health)
VI. The Knowledge and Conversation of the Holy Guardian Angel
VII. Spiritual attainment: e.g. devotion to Nuit-Babalon-Baphomet
VIII. Further insight into Nature and her laws
IX. The foundation of an Abbey of O.T.O.
X. The establishment of the Kingdom of Ra-Hoor-Khuit upon the earth.
Also divers matters, as the Rejuvenation of one's own body, if
desired, the power of healing, and the like.
It will be seen that these few operations appear to fill every Lotus
of the Universe with their Buddhas. But it may be that each operation
must be worked in detail, with digital probe rather than palmary
grasp, so that each practical act of the Initiate might need a
seperate consecration. Or for great operations like the X in the above
list it might be arranged to make a specially elaborate Sacrament
every Sunday (for example) in the year, the intervening days being
devoted to the details of the Building. But the Initiate will soon
develop a Method of his own for extracting the most efficiently the
honey from this Comb.
XVIII
Of a certain other method of Magick not included in the instruction of
O.T.O.
It may not be altogether inappropriate to allude to a method of
vampirism commonly practised.
The Vampire selects the victim, stout and vigourous as may be, and,
with the magical intention of transferring all that strength to
himself, exhausts the quarry by a suitable use of the body,
most usually the mouth, without himself entering in any other way into
the matter. And this is thought by some to partake of the nature of
Black Magic. The exhaustion should be complete; if the work be
skilfully executed, a few minutes should suffice to produce a state
resembling, and not far removed from, coma.
Expets may push this practice to the point of the death of the victim,
thus not merely obtaining the physical strength, but imprisoning and
enslaving the soul. This soul then serves as a familiar spirit, The
practice was held to be dangerous. (It was used by the late Oscar
Wilde, and by Mr. and Mrs. "Horos"; also in a modified form by S.L.
Mathers and his wife, and by E.W. Berridge. The ineptitude of the
three latter saved them from the fate of the three former.)
XIX
Of the Adept of this Art
In armour of leaping flame let the Adept rage through the Universe,
majestic and irresistible as the Sun.
Let no eye behold him unblasted; let him strike upon the necks of the
ungodly. Let him be a mighty light of comfort, and the father of all
fertility. Let him send forth rain in due season, and the earth grow
green at his coming. Let his planets whirl upon his wheel; let him
send forth his comets as angels unto his brethren;
and let him give light to all his realm. Let no eye behold him
unblasted; let him strike upon the necks of the ungodly.
XX
Of the Thesaurus of the O.T.O.
Remember these chief treasures to be preserved:
1. This Secret of the IX*
2. The Secret of the VIII* concerning Universal Brotherhood: in the
Macrocosm the Sun lord of all life; in the Microcosm the Sun lord of
all life; in the Microcosm the Phallus lord of all life; indubitable,
undeniable, a basis for the faith of all men.
3. The secret of the VII* our particular method of instruction,
selection, governance, and initiation.
4. The secret of the VI* the history of the Temple, the mystery of
Baphomet, our war on those never wholly subdued foes of humanity,
tyranny and superstition.
5. The secret of the V`: the mystery of the Rose and Cross; and the
One Law Do What Thou Wilt.
6. The secret of the lesser degrees: the cycle of existence- ex nihil
nihil fit.
7. The secret of these things reverenced: the Sun, the Moon, the
Phallus, the Tree, the Ancestor, the Fire, the Lion, the Snake, and
the Mountain. [Of these is Discourse in Our Epistle `De Natura
Deorum'.]
XXI. Valediction
Now therefore all is said, most
Holy, most Illuminated, most
Illustrious and most Dear
Brother. In the Name of the
Secret Master Hail and fare well.
Given from the Throne of Ireland Iona and All the Britains this day of
Jupiter
An X Sol in 0В° Libra 35'21" Luna in Sagittarius 28В° 6' Valley of
London.
