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 man-
kind 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 pro-
pitious 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 favour-
able 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 Multiple

  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 interpreta-
tion 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 miscar-
riage 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 hypoth-
eses 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 prob-
ablity may determine us to do.
  Thus we may assume an Ether or Akasa, inflamed or stressed by a  partic-
ular 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 effica-
cious 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 Sacra-
ment 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 im-
possible 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 Philo-
sophy,  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 anal-
ogy, 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  pro-
tection.
  In other language, this is their theory: the act of love causes a magic-
al 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  concentra-
tion 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 invincible---
or 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 0` Libra 35'21''
                     Luna in Sagittarius 28'6'
                     Valley of London.