181 Gamma epsilon DE MENTE INIMICA ANIMO. How shall a Man attain to the Trance where All i

181 {Gamma }{epsilon } DE MENTE INIMICA ANIMO.

How shall a Man attain to the Trance where All is One, if
he yet debate within his Mind concerning Virtue as a Thing
Absolute?  Thus, o my Son, there be those that are fuddled
with Doubt whether Meat is to be eaten (I choose this as a
Reference with Habit is proper to the Lion, as Grass to the
Horse, so that his right Problem is solely thus, what is
fitting to his own Nature.  Or again, I suppose that he is in
Vision, and an Angel, visiting him, imparteth a Truth contrary
to his Prejudice, as it fell out in mine own Case, when I
inhabited the Body of Sir Edward Kelly, or so do I in Part
remember, as it seemeth dimly.  This nevertheless is sure (or
the learned Casaubon, publishing the Record of that Word with
the Magician Dee, sayeth falsely) that an Angel did declare
unto Kelly the very Axiomata of our Law of Thelema, in good
Measure, and plainly; but Dee, afflicted by the Fixity of his
Tenets that were of the Salve-Gods, was wroth, and by his
Authority prevailed upon the other, who was indeed not wholly
perfected as an Instrument, or the World ready for that
Sowing.  Consider also how in this very Life I was the Enemy
of mine own Law, and wrote down "The Book of the Law" contrary
to my conscious Will by the Virtue of Obedience as a Scribe,
and strove constantly to escape mine own Work, and the
Utterance of my Word, until by Initiation I was made All-One.


182 {Gamma }{digamma } DE ILLUMINATUM OPERIBUS DIVERSIS.

Do thou understand how few be they whose Work in this their
present Lives is our Way of Initiation.  Yet it is written in
"The Book of the Law" that the Law is for all, so that thou
shalt in no wise err if thou establish it as the formula of
the Aeon, universal among Men.  Also, ever for them that are
fitted to advance in our Light, there is Order and Diversity
in Function, as reagardeth their Work in our Sublime
Brotherhood,  Thus, it might well be that, in a Profess-House
of the Temple, or College of the Holy Ghost, each Knight or
Brother might severally attain Experience of every Trance,
unto the Perfection of all Illumination; yet by this there
ought not to arise Confusion, one usurping the appointed
office of another.  For the Abbot, although he be not
enlightened wholly, is yet Abbot; and the Place of the Cook,
were he Saint, Arhan, and Paramahamsa in one Person, is in his
Kitchen.  Confound not thou in any wise therefore the Degree
of Attainment of any Man with his right Function in our Holy
Order; for although by initiation cometh the Light, and the
Right, and the Might to accomplish all Works soever, yet these
are inoperative save as they are able to use a Machine which
is of the same Order of Things as the Effect required.  As the
best Swordsman hath Need of a Sword, so hath every magician of
a Body and Mind capable to the Work that he willeth; and he
can do nothing, save it be proper to his Nature.


183 {Gamma }{zeta } DE EADEM RE ALTERA VERBA.

By this Understanding be they rebuked that make a Reproach
to our Art, saying in their Insolence that if we have all
Power, why are we betimes in Stress of Poverty, and in
Contempt of men, and in Pain of Disease, and so forth, mocking
us, and holding our Magick for Delusion.  But they behold not
our Light, how it guideth us in our Path unto a Goal that is
not in their Comprehension, so that we crave not that which
seemeth to them the Sole Food and Comfort of Life.  Also, this
which we attain, though it be the Essence of Omniscience and
Omnipotence, informeth and moveth the Matherial World (so to
call it) only according to the Nature of that which is
therein.  For the Light of the Sun (by His very Wholeness
itself) sheweth a Rose Red, but a Leaf Green; and His Heat
gathereth the Clouds, and disperseth them also.  So I then,
though I were perfect in Magick, might not work in Metals as
a Smith, or become rich by Commerce as a Merchant; for I have
not in my Nature the Engines proper to these Capacities, and
therefore it is not of my will to seek to exercise them.  Here
then is my Case, that I can not because I will not, and it
were Conflict, should I turn thither.  But let every man
become perfect in his own Work, not heeding the Rebuke of
another, that some Way not his own is more Noble, or
Profitable, but being constant in mindfulness concerning his
Business.


184 {Gamma }{nu } DE PACE PERFECTA LUCE.

How shall the measure our Statue and our Success by that
Cannon of Relation and Illusion, and their ignorance of our
Nature?  Time is but Sequence, and a moment of Light
outweigheth an Age of Darkness.  What is Happiness but the
Issue of the Harmony of our Consciousness with our Truth, and
the Conformity of Will with Action?  To the Initiate is
Certainty of his Fulfilment, which to the Profane is but the
Effect of Hazard, and he feareth to lose what he loveth, or
thinketh he loveth.  But we, loving only in Light, suffer not
by Fear or by Bereavement, because to us every Event is
Welcome, being right, necessary and proper to our particular
Path.  The Knowledge of this one Matter is the End of Dread
and of Regret; make it the Governor of thy Mind, to rule its
Pace, lest it hasten or lag by Stress of thine Environment.
How this Attainment is possible for all Mankind, since it
asketh but Resolution of Complexities that already exist; so
that this true Wisdom and Happiness cometh by the Acceptance
of our Law, and its Use is the Key to all locked Doors of the
Mind, and the Reconcilement of every Contention.  O my Son, in
the Promulgation of the Law lieth the Reward of our Chief
Work, the making whole of Mankind from the Conscience of Sin
which divideth him, and afflicteth his Spirit.


185 {Gamma }{theta } DE PACE PERFECTA.

O my Son, is it not a marvel, this Light whereof we are the
Quintessence and the Seed?  By it are we made Whole, dissolved
in the Body and in the Soul of Our Lady Nuith even as Her Lord
Hadith, so that the Gnostic Sacrament of the Cosmos is
perpetually Elevated before us.  We behold all that is and
comprehend its Mystery, and its Order in this High Mass
eternally celebrated among us, acknowledging the Perfection of
the Rite, neither confusing the Parts thereof, nor 
discriminating in Worship between them.  So unto us is every
Phenomenon a Shew of Godliness, proceeding continually in a
Pageant that returneth unto itself, identical in the Phase of
Naught as of Many, but whirling in the Orgia of Ineffable
Holiness as it were a Dance that weaveth Figures of Beauty in
Variety inexhaustible.  Shall the Initiate bestir him, to
better so prime a Perfection?  Nay, this Will that was his is
accomplished; he hath attained the Summit; so without Hope or
Fear he abideth, and leaveth his Vehicle of Illusion and
Magical Engine, that is, as Man say, his Body and Mind, to
work out their Ritual of Change without his interference.  O
my son, ask not to what End!   As it is written in "The Book of
the Heart Girt with the Serpent", concerning the Boy and the
Swan: is there not joy ineffable in this aimless Winging?


186 {Gamma }{iota } DE MORTE.

Thou hast made Question of me concerning Death, and this is
my Opinion, of which I say not: this is the Truth.  First in
the Temple called Man is the God, his Soul, or Star,
individual and eternal, but also inherent in the Body of Our
Lady Nuith.  Now this Soul, as an Officer in the High Mass of
the Cosmos, taketh on the Vesture of his Office, that is,
inhabiteth a Tabernacle of Illusion, a Body and Mind.  And
this Tabernacle is Subject to the Law of Change, for it is
complex, and diffuse reacting to every Stimulus or Impression.
If then the mind be attached constantly to the Body, Death
hath no Power to decompose it wholly, but a decaying Shell of
the dead Man, his Mind holding together for a little his Body
of Light, haunteth the Earth, seeking a new Tabernacle (in its
Error that feareth Change) in some other Body.  These Shells
are broken away utterly from the Star that did enlighten them,
and they are Vampires, obsessing them that adventure
themselves into the Astral World without Magical Protection,
or invoke them, as do the Spiritists.  For by Death is Man
released only from the Gross Body, at the first, and is
complete otherwise upon the Astral Plane, as he was in his
Life.  But this Wholeness suffereth Stress, and its Girders
are loosened, the weaker first and after that the stronger.


187 {Gamma }{lambda } DE ADEPTIS R.'. C.'. ESCATOLOGIA.

Consider now in this Light what shall come to the Adept, to
him that hath aspired constantly and firmly to his Star,
attuning the Mind unto the Musick of its Will.  In him, if his
Mind be knit perfectly together is itself, and conjoined with
the Star, is so strong a Confection that it breaketh away
easily not only from the Gross Body, but the fine.  It is this
Fine Body which bindeth it to the Astral, as did the Gross to
the Material World so then it accomplisheth willingly the
Sacrament of a second Death and leaveth the Body of Light.
But the Mind, cleaveth closely, by Right of its Harmony, and
Might of its Love, to its Star, resisteth the Ministers of
Disruption, for a Season, according to its Strength.  Now, if
this Star be of those that are bound by the Great Oath,
incarnating without Remission because of Delight in the Cosmic
Sacrament, it seeketh a new Vehicle in the appointed Way, and
indwelleth the Foetus of a Child, and quickeneth it.  And if
at this Time the mind of its Former Tabernacle yet cling to
it, then is there Continuity Character, and it may be Memory
between the two Vehicles.  This is, briefly and without
Elaboration, the Way of Asar in Amenti, according to mine
Opinion, of which I say not:  This is the Truth.


188 {Gamma }{mu } DE NUPTIIS SUMMIS.

Now then to this Doctrine, o my Son, add thou that which
thou hast learned in "The Book of the Law", that Death is the
Dissolution in the Kiss of Our Lady Nuith.  This is a true
Consonance as of Bass with Treble for here is the Impulse that
setteth us to Magick, the Pain of the Conscious Mind.  Having
then Wit to find the Cause of this Pain in the Sense of
Separation, and its Cessation by the Union of Love, it is the
Summit of our Holy Art to present the whole Being of our Star
to Our Lady in the Nuptial of our Bodily Death.  We are then
to make our whole Engine the true and real Appurtenance of our
Force, without Leak, or Friction, or any other Waste or
Hindrance to its Action.  Thou knowest well how an Horse, or
even a Machine propelled by a Man's feet, becometh as it were
as Extension of the Rider, though his Skill and Custom.  Thus
let thy Star have profit of thy Vehicle, assimilating it, and
sustaining it, so that it be healed of its Separation, and
this even in Life, but most especially in Death.  Also thou
oughtest to increase thy Vehicle in Mass by true Growth in
Balance, that thou be a Bridegroom comely and well favoured, a
Man of might, and a Warrior worthy of the Bed of so divine a
Dissolution.


189 {Gamma }{nu } DE ARTE VOLUPTATE DILEMMA GUAEDAM.

There is a certain Objection, o my Son, to our Thesis
concerning Will that it should flow freely in its Way: namely
that for such as I am it is well, because I am endowed by
Nature with a Lust insatiable in any Kind, so that the
Universe itself seemeth incapable to appease it.  For I have
poured myself out unceasingly, in Bodily Passion, and in
Battles with Men, and with Wild Beasts, and with Mountains and
Deserts, and in Poetry and other Writings of the Musick of
mine Imagination, and in Books of our own Mysteries, and in
Works Magical, and so forth, so that in Mine Age I am become
verily a Slave to mine own Genius and my Law is that unless I
sleep or create, my Soul is sick, and fain to claim the Reward
and the Recreation of my Death.  But (I hear thee say it) this
is not the Case of All, or even of many Men; but their Act of
Will is satisfied easily at its first Guerdon.  Should not
then their Wisdom be to resist themselves for a Space, as
Water heaped up by a Dam gathereth Force, and Hunger feedeth
upon Abstinence?  Also, there is that which I have written in
a former Chapter of the right Use of Discipline; and thirdly,
this free Flowing is without Subtility of Art, as it were an
Harlot that plucketh Men by the Sleeve.


190 {Gamma }{xi } DE HOC MODO DISSOLUTIO.

Here therefore will I write down the Answer to this
Indictment of our Wisdom; that every Act of Will is to be made
in its Perfection, which State is to be attained according to
these Conditions: first, those of its own Law; second, those of
its Environment.  Judge thine own Case individually, each as
it pleadeth; for there is no Canon or Code, since every Star
hath its own Law diverse from every other.  Now there is the
Restraint of Conflict which is Impotance and Disruption; the
the Restraint of Discipline is a Fortification of the Will by
Repose and by Preparation, as a Conqueror resteth his Armies,
and feedeth them, and looketh to their Furniture and to their
Spirit, before he joineth the Battle.  Also, there is the
Restraint of Art, which includeth that other of Discipline,
and its Nature is to adorn the Will and to admire its Strength
and its Beauty, and to enjoy its Victory by Anticipation in
full Confidence, not fearful of Time that robbeth them that
are ignorant concerning him, how he is but Mirage and Illusion, 
incapable to besiege the Fortress of the Soul.  Work thou thy 
Will, as I said aforetime by the Mouth of Eliphas Levi Zahed, 
knowing thyself Omnipotent, and thine Habitation Eternity.  O
my Son, attend well this Word, for it is an Heirloom, and a 
Ring of Ruby and Emerald in thine Inheritance.


191 {Gamma }{omicron } DE COMEDIA, QUAE PAN DICTUR.

Subtler than the Serpent of Hermes, o my Son, is this Way
of Restraint of Art, and thou shalt meet therein with the God
Pan, and have him to thy Playmate.  So shalt thou devise
Comedy and Tragedy, as it were Settings for the Jewel of thy
Will, to enhance the Beauty thereof, and to refine thy
Pleasures.  This is that which is written in "The Book of the
Law": "... Wisdom says: be strong!  Then canst thou bear more
joy.  Be not animal; refine thy rapture!  If thou drink, drink
by the eight and ninety rules of art: if thou love, exceed by
delicacy; and if thou do aught joyous, let there be subtlety
therein!  But exceed!  exceed!"  Thus thou mayst even toy with
thy tamed Devil of Sin, and use the Pain thereof to sharpen
the taste of thy Meat, being Adult, and thy Tongue keen to the
Olive, and cloyed by the Sweet, while a Child is opposite to
this in his Preference; or as a skilled Match of Love
aboundeth in Pinchings, Slappings, Bitings and the like, to
intensify the Bout and to prolong it.  But this is Risk and
Peril unless thou be wholly Master, one in thy Will; for there
is Poison in these dead Snakes, to destroy thee if thou lend
them of thy Life by so little as one Doubt of thyself, as a
Seed of Division.


192 {Gamma }{pi } DE LUDO AMORIS.

In this Mystery of the Restraint of Art is also the Secret
of Illusion.  Why, sayest thou, hath not Our Lady Nuith her
Will of Her Lord Hadith, and He of Her, and so all ended?  But
this is the Play of Her Love, that She veileth Her Beauty in
the Robe of Illusion many-coloured, and evadeth Him in Sport,
yea, and divorceth Him from the Embrace, weaving new Modesties
and allurements in Her Dance.  Now, o my Son, the full
Comprehension of this Arcanum is the Fruit of Contemplation,
if this be prepared by the Experience of this Art in thine own
Case.  But to them that understand not, and have Grief and
Separation, being deceived by this Play so that they deem it
the Division of Hate, She can but speak in Simplicity by that
Word written in "The Book of the Law": "To me!"  For until thou
love, the Play of Love is but Emptiness; and its cruelty is
Cruelty indeed, except thou know it to be but a Sauce to wet
Appetite, and to give Emphasis of Contrast, as a Painter
dimmeth the Light by Cunning of his Shadows.  But all this
Delight that thou mayst have of the Universe both in its Veils
and in its Nakedness is a Reward of thine Attainment of Truth,
and followeth after it.  Nor canst thou comprehend this
Doctrine by Mind, for the Division in thee crieth aloud in its
Agony, denying it, unless thou be wholly Initiate.


193 {Gamma }{koppa } DE GAUDIO STUPRI.

O my Son, this Sin itself that is our Disease is but
Misunderstanding of the Art of Love of Our Lady Nuith.  Yea,
verily, it is all a Trick of Her Wit, and a Device of Her
Delight, that Sin should appear, and also (Mark thou well!)
the Misapprehension of its Nature.  Therefore the Pain of any
Sinner in his Division and His Separation is to Her a little
Spasm of Pleasure.  But as for him, let him apprehend this
Doctrine, and dissolve himself in Her Love.  Thou then, being
Initiate and Illuminated in this Truth, mayst accept thine own
Sorrow, or rather that of thy Vehicle, as Lackey to the Joy
that thou hast in thy True Self, the Star among the Stars of
Her Body.  The Adept of our Art is not compassionate
concerning Sin, in his own Vehicle or another's, unless the
Healing thereof were proper to his Will, for he is aware of
the whole Truth of the Matter.  So goeth he upon his Way, and
tighteneth not a Rein upon the Horses of the Universe, but is
content, beholding the Speed of their Course.  Verily, o my
Son, it is well written in the Book of the Magus that it is
the Curse of my Grade that I must needs preach my Law unto
Men.  For I am afflicted in my Tabernacle on this Count, but
in my Self, I rejoice, and join in the Laughter of Her love.


194 {Gamma }{rho } DE CAECITIA PHILOSOPHORUM ANTIQUORUM.

Behold, how comfortable is this thy Wisdom, wherein I have
resolved every Conflict soever that is or that can be, even in
all dimensions, that Antagonism of Things no less than their
Limitations. I have said: Evil be thou my Good; for it is the
Magical Mirror of Our Astarte and the Caduceus of our Hermes.
Now this was the Error of Elder Philosophers, that perceiving
Changeful Duality as the Cause of Sorrow, they sought the
Reconcilement in Unity and in Stability.  But I shew thee the
Universe as the Body of Our Lady Nuith, who is None and Two,
with Hadith Her Lord as the Alternator of those Phases.  This
Universe is then a perpetual By-coming, the Vessel of every
Permutation of infinity, wherein every Phenomenon is a
Sacrament, Change being the act of Love, and Duality the
Condition prodromal to that Act even as an Axe must be taken
back from a Cedar that it may deliver its Stroke.  The Error
therefore of thee Philosophers lay in their false Assumption
that Bliss, Knowledge and Being (the Qualities of their
Changeless Unity) could be States.  O my Son, how pitiful is
their Beggary, these Paupers of Sense and of Experience and of
Observation!  The Emptiness of their Bellies was it that bred
Phantoms of Ideal, so that they sought Joy by a crude Denial
of what Truth (or rather, Fact) they had perceived concerning
the Universe, so that they set up an Idol of Death for their
God, in very Rage of Hatred against the Sum of their own
Selves.


195 {Gamma }{sigma } DE HERESIA MANICHAEA.

These Philosophers, or shall I not say Misosophers and
Pseudo-Sophists, have been hard put to it to explain the
Mystery of the Existence of their Evil.  They have cried,
frothing with Words, the Evil is Illusion.  But if so, that
Illusion is Evil, whence came it, and to what End?  If their
Devil created it, who created that Devil?  All their
contention resolveth to this Dilemma of Change in a
Changeless, Falsity in a True, Hate in a Loving, Weakness in
an Almighty, Duality in a Simple, Being as they define their
God.  Nor do they see that they restrict their God (whom yet
they would have to be All) by admitting Opposites to this
Nature, ever when they sum these Opposites as Illusion, since
Illusion is the Denial of His Truth.  But the Indians, seeing
this, seek Escape by denying all Duality soever to their God,
or True State, I speak of Parabrahaman and of Nibbana, thus in
any Reality of Thought rather denying Him or It than
destroying Illusion.  But in our Light we have no Need of any
Denial, and accept all, yea Illusion itself, discriminating
only in our Minds between Phenomena by Comparison with some
convenient Standard, for the Purpose of maintaining the Order
of our Conceptions in Respect of the Relation of any Being
with its Environment.


196 {Gamma }{tau } DE VERITATE RERUM.

So do thou apprehend this Wisdom, o my Son, laying it to
thine Heart, as a Mistress, and hiding it in the Treasury of
thy Mind as a Jewel of Enlightenment.  Consider a Dream, how
it is unreal in Respect of thine Experience of the Objects of
thy Waking Sense, but real also, both as it did in Fact
impress thy Mind, and as it did express some Hunger of thy
Secret Nature, as I have already shewed in this Letter.

Consider the Play of the Chess, how its Law hath made for
itself a Language and a Literature, yet it is but an arbitrary
invention; without impinging (save as it operateth though
Pleasure and interest upon Minds) on any other Sphere soever
of the Universe.  Equally, Things called (vulgarly) Real and
Material exist in the Universe of our Consciousness only by
the Apprehension of their Images in mind through Sense; as,
how is Colour Real or Material to a blind man or a Law
mathematical true to a man that is imbecile or demented?  All
things therefore exist in one form or another; but the Reality
of any, though in itself absolute, is in regard of its
Relation with any other thing dependent upon the Intercourse
and Language between them, conscious or unconscious.  Consider
Azoth, that hath night Four Parts in Five of the Air, how it
is not real to the Perception of any human Sense, but yet most
real to our Lungs, diluting the Oxigen, by whose Love we were
else violently combust.

197 {Gamma }{upsilon } DE APHORISMO UBI DICO: OMNIA SUNT.

My son, long did I await thee, yearning, and with Price and
Great Gladness did I bid thee Welcome to my City of the
Pyramids, under the Night of Pan.  Now then in my dear Love of
thee will I reveal this Secret of Wisdom which I wrote
occultly in my last Chapter, in these Words:  All Things
Exist.  Considered by right Understanding, this is to deny
that there is anything imaginable or unimaginable which doth
not exist.  That is, the Body of Our Lady Nuith hath no Limit,
and there is no void that She filleth not with the Variety and
Beauty of Her Stars in Her Space.  Nor is there any one Law of
her Nature, but in Her are all Laws, so that each Thing or
each Truth that thou perceiveth is as it were one Gesture of
Her Dance.  Shut up the Book of thy Questions, o my Son,
concerning nature, Her Way, Her Origin, or Her Purpose, except
in those Matters which concern thee and thine own Orbit, o
thou Star, begotten of my Loins in my Lust of Hilarion, the
Golden Rose, mystic and Joyous, the Lily of a Thousand Petals
and One Petal, subtle and perverse, that thou mightest fulfil
this Work of a Magus which I came to accomplish, robing myself
in Flesh of man, as was my Nature and the Will of my Nature,
the Name of my Star that flameth in the Body of Nuith our
Lady.

198 {Gamma }{phi } DE RATIONE HUJUS EPISTOLAE SCRIBENDAE.

Behold, I draw unto the End of this Discourse of Wisdom, as
a Ship that hath adventured upon Ocean, from whose mast the
Watcher espieth in the Dimness of the Horizon a Point of Snow,
being the Peak of a great Mountain that is Guardian of the
Harbour, the Term of that Voyage.  So now do I commit thee
wholly unto thyself, for I exist not in thine Universe, save
in my Relation with thee, wherefore this Part of me is in
Truth thou rather than I.  Yet do thou treasure this Letter,
for it is mine especial Gift, and hath Radiance of the Light
of my Wisdom, and flameth, being the Blood of my Love of thee
and of Mankind.  Also, it is the Word of my Will, the Charter
of the Liberty of my Soul, and thine, and that of every Man,
and every Woman; for we are Stars, O my Son, for many Days was
I silent, until thou wast fearful lest thou hadst, by
Ignorance or by Inadvertance, enkindled the Fire of my Wrath.

But I spake not, because I knew in my Wisdom that thou must
pass a certain Ordeal of thine Initiation by thine own Virtue.
For this Cause I held aloof; but in my Love I made a Beginning
of this Letter, beholding thy triumph beforehand; and with
Prescience, divining thy next Need, that is to say, this Book
of the Words of my Wisdom.


199 {Gamma }{chi } DE NATURA HUJUS EPISTOLAE.

O my Son, in this Letter have I written the Name of my own
Nature, its Law, its Quality, its Will and its Appurtenance or
Ornament.  For it is the Child of my Love toward thee, and the
Expression through mine Art of my Will so far as that
regardeth thee.  Now every Child is made of the Essence of his
Father, so that every Creation is a Likeness or image of the
Creator, but modified by the Mother, that is to say, the
Material whereon he begetteth it.  So then this Letter is a
Projection of mine own Star in a Mirror, to wit, mine Idea in
thy Regard; and it shall be unto thee as a clear Vision of thy
Father, and of the Word of the Aeon that he hath uttered unto
Man.  But also, because this Word is the Formula of the Aeon,
that is the Law of its Changes or Phenomena, the Equation that
expresseth its Energy and its Motion, it shall serve every Man
in his Measure as a Text-Book or Comment upon the Theorick and
Praxis of Magick.  By it may he discover his true Nature, and
its Will, and apply his Force and his Intelligence to the
right Fulfilment thereof.  It shall be a beacon to enlighten
him, to comfort him, and to direct him; and it shall be a
Witness and Memorial of my Word and of my Work, as of mine
Attainment unto Wisdom.

              
200 {Gamma }{psi } DE MODO QUO HAEC EPISTOLAM SCRIPSI.

There is not one Word in this Letter that is not writ with
mine own Hand and Style, slowly and heedfully (as is contrary
with my custom) being the Fruit of the Tree of my Mediation,
well-ripened by the Sun of mine Illumination.  With much Toil
have I done this, being often times seated without Motion save
of the Hands, while Earth rolled from Twilight unto Twilight,
so that my Body became cold and rigid, even as is a Corpse.
Also, in the Intervals of this Scripture, have I been given to
Contemplation and to Works of High Magick, notably the Mass of
the Holy Ghost, in the Concentration of my Will to impart this
Wisdom unto thee, and to reveal the Mysteries of Truth.  Now
of all these this is the Root, that Truth is not fixed with
the Rigour of Death, but vital with Lust of Change, and
enflamed with the Love of its opposite.  Thus even Falsehood
is not alien to Truth, for the Perfection of Nature
comprehendeth all.  But all these Things are written in "The
Book of the Law", after which do I limp painfully; afar off,
upon the poor Crutch of mine Understanding of its Word; yea, I
am well assured that in that Book are writ all Things soever;
but we, being mostly without Wit are not able to distinguish
them.  For the Stature of Aiwaz is beyond our Measure, seeing
that he was able to comprehend the whole Mystery of Nuith and
of Hadith, and yet to declare Their Message in the Language of
Man.


201 {Gamma }{omega } DE SAPIENTIA ET STULTITIA.

O my Son, in this the Colophon of my Epistle will I recall
the Title and Superscription thereof; that is, "The Book of
Wisdom or Folly".  I proclaim Blessing and Worship to Nuith Our
Lady and Her Lord Hadith, for the Miracle of the Anatomy of
the Child Ra-Hoor-Khuit, as it is shewn in the Design Minutum
Mundum, the Tree of Life.  For though Wisdom be the Second
Emanation of his Essence, there is a Path to separate and to
join them, the Reference thereof being Aleph, that is One
indeed, but also an Hundred and Eleven in his full
Orthography; to signify the Most Holy Trinity, and by
Metathesis it is Thick Darkness, and Sudden Death.  This is
also the Number of AUM, which is AMOUN, and the Root-Sound of
OMNE, or, in Greek, PAN, and it is a Number of the Sun.  Yet
is the Atu of Thoth that correspondeth thereunto marked with
ZERO, and its Name is MAT, whereof I have spoken formerly, and
its Image is the Fool.  O my Son, gather thou all these Limbs
together in One Body, and breathe upon it with thy Spirit,
that it may live; then do thou embrace it with Lust of they
Manhood, and go in unto it, and know it; so shall ye be One
Flesh.  Now at last in the Reinforcement and Ecstasy of this
Consummation thou shalt with by what Inspiration thou didst
choose thy Name in the Gnosis, I mean PARZIVAL, "der reine
Thor", the True Knight that won Kingship in Monsalvat, and
made whole the Wound of Amfortas, and ordered Kundry to right
Service, and regained the Lance, and revived the Miracle of
the Sangreal; yea also upon himself did he accomplish his Work 
in the End: "Hochsten Heiles Wunder!  Erlosung dem Erloser !"  
This is the last Word of the Song that thine Uncle Richard 
Wagner made for Worship of this Mystery.  Understand thou this, 
o my son, as I take leave of thee in this Epistle, that the 
Summit of Wisdom is the opening of the Way that leadeth unto 
the Crown and Essence of all, to the Soul of the Child Horus, 
the Lord of the Aeon.  This Way is the Path of the Pure Fool.  
Amoun.

And who is this Pure Fool?  Lo, in the Sagas of Old Time,
Legend of Scald, of Brad, of Druid, cometh He not in Green
Like Spring?  O thou Great Fool, thou Water that art Air, in
whom all Complex is resolved!  Yes, thou in ragged Raiment,
with the Staff of Priapus and the Wineskin!  thou standest up
on the Crocodile, like Hoor-pa-Kraat; and the Great Cat
leapeth upon thee!  Yea, and more also I have known Thee who
Thou art, Bacchus Diphues, none and two, in thy Name I A O !
Now at the End of all do I come to the Being of Thee, beyond
By-coming, and I cry aloud my Word, as it was given unto Man
by thine Uncle Alcofribas Masior, the Oracle of the Bottle of
BACBUC, and this Word is T R I N C.
                    
Love is the law, love under will.
666.

AN  X I V

{Sun} in {Aries}
{Moon} in {Aries}