Do what thou wilt shall be the whole of the Law.The One True & Invisible Order
A∴A∴ is the one true and invisible Order which has operated under various names and guises throughout history to guide the spiritual evolution of humanity. The goals of the A∴A∴ are those which have motivated spiritual exploration and religious inquiry throughout human history. Its methods are those of science; its aims are those of religion.
It is the Arcanum Arcanorum, and the Holy of Holies wherein the Sacred Ark rests inviolate. Every legitimate magical order, mystery school, religion, or other agency disseminating some portion of Wisdom or Light is or has been but an Outer Vehicle of this Inner Fellowship of Light. (All words are sacred and all prophets true; save only that they understand a little...) (Liber Legis, I:56).
This is the highest and purest meaning of A∴A∴.
More commonly, however, we use the name A∴A∴ to mean not only this Invisible and Eternal Order, but a particular outer structure, or terrestrial incarnation of the Interior School, which came into being, beginning in 1906 E.V., at the hands of two Adepts named Aleister Crowley and George Cecil Jones. This Order survives today through various authentic lineages which can be traced back to these two Adepts.
Lineages of the A∴A∴
Since the death of Aleister Crowley in 1947 there have been no universal Chiefs of the A∴A∴. Karl Germer (S∴H∴ Frater Saturnus, 8=3). was the senior living A∴A∴ member at Crowley's death, and many turned to him for guidance; but he never took up the mantle of governance of the Order. After Germer's death, no single person emerged visibly as a central guiding figure.
Yet the Order itself has continued, according to its original plan whereby a member of sufficient Grade may admit others to the chain.
Various lineages have survived. Claims are periodically encountered that one individual or another is an authentic link to A∴A∴. Some of these claims are quite real; some are honest mistakes; and some are fraudulent. It is not our present purpose to play arbiter to these claims, to upraise one or knock down another. It is a universal truth of Initiation that each student, at each step along the way, gets the teacher he or she (deserves,) based on the real maturity and needs of the soul; and that while sometimes spiritual growth is fostered by finding the BEST teacher, at other times it is best fostered by lessons of discrimination taught in the School of Hard Knocks.
In this matter we give but one sage piece of advice: (By their fruits shall ye know them!) The Works of the Adept, the fruits of his or her garden, are the signs of his or her attainment.
- Perdurabo
- Estai
- Meral
- Heru Aur
Admission as Probationer
From its beginning, the A∴A∴ philosophy supported the admission of any interested person soever into the instruction and practice of Scientific Illuminism. In other words — in the earliest years — anyone at all could write to the A∴A∴ and request an interview with a Neophyte who (all things proceeding agreeably to the applicant) would admit the individual as a Probationer (0=0 Grade) forthwith.
Unfortunately, this complete "open door" policy resulted in a very high percentage of failures. By early 1912 it was found necessary to make a change in the admission requirements. It was thus ordered "that every person wishing to become a Probationer of A∴A∴ must first pass three months as a Student of the Mysteries." A specific study and testing curriculum was established for this Student period.
However, although Aleister Crowley inaugurated this Studentship in 1912, and gave examination in it as late as 1945 (about two and a half years before his death). there is little evidence that he paid much attention to it, in that form, during the intervening 33 years. Instead, he tried numerous ways of preparing people to undertake the Probationer Grade of A∴A∴. He moved from one approach to the next, apparently adapting each to the needs of a particular student as best he could.
Many years ago, this same approach was adopted by the Soror Estai lineage. While each applicant is required to pass through a formal Student period, many avenues are accepted for accomplishing this. (For clarity, we should mention that beginning with Probationer, the administration of the A∴A∴ Grades is strictly by the criteria established by Aleister Crowley and George Cecil Jones. It is only in the Student, or preparatory, stage that such broad variation is practiced.)
Any sincere aspirant seeking to affiliate with the A∴A∴ as a Probationer may write: Cancellarius, A∴A∴
Love is the law, love under will.An Account of The Order
sub figura XXXIII
First written in the language of his period by the Councillor Von Eckartshausen and now revised and rewritten in the Universal Cipher.
A∴A∴ Official publication in Class C
Issued by Order:
D.D.S. 7° = 4
O.S.V. 6° = 5
N.S.F. 5° = 6
IT is necessary, my dear brothers, to give you a clear idea of the interior Order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit.
This community possesses a School, in which all who thirst for knowledge are instructed by the Spirit of Wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. Perfect knowledge of nature and of humanity is taught in this school. It is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. It is the most hidden of communities, yet it contains members from many circles; nor is there any Centre of Thought whose activity is not due to the presence of one of ourselves. From all time there has been an exterior school based on the interior one, of which it is but the outer expression. From all time, therefore, there has been a hidden assembly, a society of the Elect, of those who sought for and had capacity for light, and this interior society was the Axle of the R.O.T.A. All that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior Sanctuary. Nor is the contradiction of the exterior any bar to the harmony of the interior.
Hence this Sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand Temple (through the evolution of humanity) by which the reign of L.V.X. will be manifest. This society is in the communion of those who have most capacity for light; they are united in truth, and their Chief is the Light of the World himself, V.V.V.V.V., the One Anointed in Light, the single teacher for the human race, the Way, the Truth, and the Life.
The interior Order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the Masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. It received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural.
But as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. Therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths.
But the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original Trust, as High Priest of the Sanctuary.
But the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original Trust, as High Priest of the Sanctuary.
When it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the Light of Light, then exterior worship began. It was, however, always the type or symbol of the interior, that is to say, the symbol of the true and Secret Sacrament.
The external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the Masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter.
Through these instruments the interior truths of the Sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. So that the external types of every religion, worship, ceremonies and Sacred Books in general have more or less clearly, as their object of instruction, the interior truths of the Sanctuary, by which man will be conducted to the universal knowledge of the one Absolute Truth.
The more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. Finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone.
In the midst of all this, truth reposes inviolable in the inner Sanctuary.
Faithful to the spirit of truth, the members of the interior Order live in silence, but in real activity.
Yet, besides their secret holy work, they have from time to time decided upon political strategic action.
Thus, when the earth was night utterly corrupt by reason of the Great Sorcery, the Brethren sent Mohammed to bring freedom to mankind by the sword.
This being but partially a success, they raised up one Luther to teach freedom of thought. Yet this freedom soon turned into a heavier bondage than before.
Then the Brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the Great Sorcery.
Then the Brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the Great Sorcery.
Now then finally in nameless ways, as one of our Brethren hath it now in mind to declare, have they raised up One to deliver unto men the keys of Spiritual Knowledge, and by His work shall He be judged.
This interior community of light is the reunion of all those capable of receiving light, and it is known as the Communion of Saints, the primitive receptacle for all strength and truth, confided to it from all time.
By it the agents of L.V.X. were formed in every age, passing from the interior to the exterior, and communicating spiritand life to the dead letter, as already said.
This illuminated community is the true school of L.V.X.; it has its Chair, its Doctors; it possesses a rule for students; it has forms and objects for study.
It has also its degrees for successive development to greater altitudes.
This school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government.
It has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error.
Through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated.
According to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their Sanctuary.
But all exterior societies subsist only by virtue of this interior one. As soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. It is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the Sanctuary so that she might never be profaned.
In this interior society man finds wisdom and with her All--- not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength), but true wisdom, understanding and knowledge, reflections of the supreme illumination.
All disputes, all controversies, all the things belonging to the false cares of this world, fruitless discussions, useless germs of opinions which spread the seeds of disunion, all error, schisms, and systems are banished. Neither calumny nor scandal is known. Every man is honoured. Love alone reigns.
We must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. All societies, be what they may, can but come after this interior illuminated circle. This society knows none of the formalities which belong to the outer rings, the work of man. In this kingdom of power all outward forms cease.
L.V.X. is the Power always present. The greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand.
This community has no outside barriers. He who may be chosen is as the first; he presents himself among the others without presumption, and he is received by the others without jealousy.
If it be necessary that real members should meet together, they find and recognize each other with perfect certainty.
No disguise can be used, neither hypocrisy nor dissimulation could hide the characteristic qualities which distinguish the members of this society. All illusion is gone, and things appear in their true form.
No one member can choose another; unanimous choice is required. Though not all men are called, many of called are chosen, and that as soon as they become fit for entrance.
Any man can look for the entrance, and any man who is within can teach another to seek for it; but only he who is fit can arrive within.
Unprepared men occasion disorder in a community, and disorder is not compatible with the Sanctuary. Thus it is impossible to profane the Sanctuary, since admission is not formal but real.
Worldly intelligence seeks this Sanctuary in vain; fruitless also will be the efforts of malice to penetrate these great mysteries; all is indecipherable to him who is not ripe; he can see nothing, read nothing in the interior.
Any man can look for the entrance, and any man who is within can teach another to seek for it; but only he who is fit can arrive within.
Unprepared men occasion disorder in a community, and disorder is not compatible with the Sanctuary. Thus it is impossible to profane the Sanctuary, since admission is not formal but real.
Worldly intelligence seeks this Sanctuary in vain; fruitless also will be the efforts of malice to penetrate these great mysteries; all is indecipherable to him who is not ripe; he can see nothing, read nothing in the interior.
He who is fit is joined to the chain, perhaps often where he though least likely, and at a point of which he knew nothing himself.
To become fit should be the sole effort of him who seeks wisdom.
But there are methods by which fitness is attained, for in this holy communion is the primitive storehouse of the most ancient and original science of the human race, with the primitive mysteries also of all science. It is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. It is a society which unites superior strength to its own, and counts its members from more than one world. It is the society whose members form the republic of Genius, the Regent Mother of the whole World.
[The Revisers wish to acknowledge gratefully the translation of Madame de Steiger, which they have freely quoted.]
The Legacy Of Jane Wolfe
The following article appeared in In the Continuum, Vol. V, No. 10 (Autumnal Equinox, 1996 E.V.). It is provided here in response to questions that we occassionally receive from inquirers. For nigh unto a quarter of a century, In the Continuum has served as the expressive organ not only of the College of Thelema, but also of the Jane Wolfe lineage of A∴A∴. The College of Thelema was itself "Founded in Service to the A∴A∴" — as has been stated in every issue of this periodical, from its inauguration in 1973 through the present.
But, despite the exposition of Jane's life lovingly told by Soror Meral over some 30 issues of I.T.C., one still occasionally encounters misstatements about Jane, her work, and the A∴A∴ legacy she left behind.
Most of these misstatements seem to arise out of ignorance of the facts. Much of this ignorance is due to the persistent modesty of Soror Meral who, despite being quite willing to tell Jane's story, has been highly reticent to tell much of her own tale. She has, however, agreed not to interfere with some of the facts being told by another, and has agreed to publish the account in this final issue of In the Continuum, provided all of the facts are true.
The purpose of this present article is to give a brief accounting of the true facts.
Jane Wolfe was admitted as an A∴A∴ Probationer on June 11, 1921, during her residence at the Abbey of Thelema in Cefalu. Her admitting Superior was Aleister Crowley. As is customary in the A∴A∴, two copies of the Probationer oath were prepared, one to be retained by the Probationer, and one to be retained by the Order. The original of the copy Crowley retained is presently in a major university library collection. The original of Jane's own signed and sealed copy, long held and preserved by Soror Meral, is presently in my own possession.
At her admittance, she took the aspiration name Estai. Years later, she rearticulated her aspiration in the words, "I will become the creative Force of the Universe," which became expressed in the new motto, Fiat Yod.
On June 3, 1940, Soror Estai admitted Phyllis Seckler as a Probationer. The original Probationer oath, signed by both of them, is presently in my possession. Phyllis took the aspiration name Tenax Propositi. As is known to most of the Thelemic world, she later took the name Meral.
It is occasionally stated — incorrectly — that Soror Estai never moved beyond the Probationer Grade. It is true that Jane long felt this to be true. Then, in April, 1940, she wrote to Crowley acknowledging that she was only a Probationer, and inquiring whether there was a way that she might nonetheless admit Phyllis to the Order. Crowley wrote back to Jane soon thereafter, indicating that she had, in fact, been a Neophyte for years, and should go ahead. Soror Meral was, therefore, admitted to the A∴A∴ not only by a qualified Neophyte, but with the explicit authorization of Crowley himself.
There are other, less direct indications of Jane's advancement to Neophyte. For example, she regularly received from Crowley the Word of the Equinox, which is not disseminated below the 1=10 Grade. Indeed, for a time she was the only initiate on the West Coast who received the Word.
Beyond this point, Jane's own personal Grade progress in A∴A∴ is vague. She personally felt that she did not get past the 2=9 Grade of Zelator; and her continuing work, much of which has been discussed in this present publication, is very characteristic of the Task of the Zelator. On the other hand, she had accomplished most of the chief tasks of the Zelator Grade in 1921 during her stay in Cefalu. Based on a study of her subsequent record, she would appear to have completed the Zelator work and to have solidly begun that of the 3=8 Grade. That, however, is somewhat speculative. All that really matters to the present discussion is that, in June of 1940, she was at least a Neophyte, 1=10.
At this point, another person becomes relevant to our story. He is Karl Germer, Frater Saturnus. Germer's place in the history of O.T.O., of A∴A∴, and of Thelema in general is established in the public record. He attained the 5=6 (Adeptus Minor) Grade in 1927, and was recognized by Crowley as a Magister Templi, 8=3, by 1938.
Germer was appointed to be Crowley's direct administrative successor in several areas. It is well documented that Crowley appointed Germer to be his "caliph" (literally, "successor") as head of O.T.O., and also to succeed Crowley as head of the lesser known Order of Thelemites (not to be confused with the still-lesser known Order of Thelema). There is no record that he, or anyone else, was appointed as head of the A∴A∴. However, he was a Master of the Temple, 8=3.
Frater Saturnus is significant in the present thesis because of the role he played in witnessing and confirming the advancement of Soror Meral in the A∴A∴ Grades.
On the morning of July 1, 1952, Phyllis Seckler attained to the Knowledge and Conversation of the Holy Guardian Angel, that attainment, or consequence, which marks the Adeptus Minor Grade, 5=6, of the A∴A∴, the full initiate of the Sephirah Tiphereth. (Technically it marks the senior 5=6, or "Adeptus Minor Within.") She shared her results with Karl Germer. Many letters survive of their subsequent correspondence of the subject.
One of the earliest of these is Karl's letter to Phyllis dated July 7, 1952 (following her letter to him of July 1), in which he answered one of her queries thus: "Dear child: your questions go to the bottom of one of the deepest problems that have puzzled and tortured all initiated men and women from time immemorial... I suppose it is the conflict with being human with a body of flesh, and the fact that YOU HAVE RISEN TO OR ABOVE TIPHERETH [emphasis added] where the voice of the Secret Guide is gradually taking over and begins to speak to your soul." He followed this with wise and loving counsel on how to adjust to her newly awakened state.
Even before this time, Karl felt Phyllis had reached the Tiphereth level. In a letter to Jane Wolfe, dated June 24, 1952 — exactly one week before Phyllis' full experience of the K&C of the HGA — he wrote: "I find Phyllis's statement [about a certain matter] a definite message, to be heeded, as I have been doing, or trying to, all along. You know that I have a high regard for P.'s attainment. I'm sure she has gone through 5=6 some time ago. I'm sure she is under guidance."
Although willing to talk of this Angelic experience to someone of Karl's stature, and occasionally to discuss some aspects of it with intimates, Phyllis remained quiet about this for many decades. She continued with the first stage of her life's work, teaching school and raising her children. Nearly two decades passed before she agreed to accept an A∴A∴ Probationer. In the early 1970's she founded the College of Thelema as a teaching vehicle, to prepare individuals, so far as they are able, to undertake the deeper work of the A∴A∴.
Even in 1979, when I first visited her home in Dublin, California and was myself admitted to Probation, she was firm in focusing on the reality of the Work and not its labels. When I asked her (enthusiastic young upstart that I was and, some would say, still am) what Grade she held, I had my first direct experience of her natal Mercury-Mars conjunction: "All you need to know, young man," she rapier-quick retorted, "is that I'm a Neophyte!" And, truth be told, that is all I needed to know at the time!
Methinks that Soror Meral has answered others over the years with comparable humility. Her reasons are clear — they are a hallmark of a true Adept — but they have not always left an accurate record of the facts.
What matters most is that she was admitted to the A∴A∴ in 1940, by one who was qualified to do so; that by the magnitude of her devotion and the depth of her heart, she attained to the Knowledge and Conversation of the Holy Guardian Angel in 1952, and was acknowledged in this by one who was qualified to do so (being admitted, thereby, to the Order R∴C∴); and that she, in turn, has admitted numerous others to the system by which she first found her own way to the Light. I am lucky enough to be one of those, and luckier still to know many of the others, as friends and companions.
Some have fallen away. Some have persevered. And, of those, some have attained. The legacy continues, passed from generation to generation in an uninterrupted chain.
Jane Wolfe's final legacy was, foremost, to be one link in that unbroken chain; and none of us can ever hope for a more noble calling. Even the completion of the Great Work for ourselves is of small consequence compared to the Greater Work of completing it for all humanity — indeed, for all life — through passing along, to each successive generation, that which we have received.
To speak more fully of Jane and the inheritance she left behind, I must add that she was the only Scarlet Woman in the whole of Crowley's life (except for Rose, who shared in the birth of The Book of the Law) who bore viable progeny to the Beast, and that through a single daughter whom we have come to know and love as Soror Meral — and whom we thank, in this final issue of In the Continuum, for 24 years (and counting!) of unremitting giving through this periodical and through her teaching.
- Jim Eshelman
Chancellor, College of Thelema
Prolocutor General, Temple of Thelema
One Star In Sight
sub figura CDLXXXIX
A∴A∴ Publication in Class BThy feet in mire, thine head in murk,
O man, how piteous thy plight,
The doubts that daunt, the ills that irk,
Thou hast nor wit nor will to fight —
How hope in heart, or worth in work?
No star in sight!
Thy Gods proved puppets of the priest.
"Truth? All's relation!" science sighed.
In bondage with thy brother beast,
Love tortured thee, as Love's hope died
And Love's faith rotted. Life no least
Dim star descried.
Thy cringing carrion cowered and crawled
To find itself a chance-cast clod
Whose Pain was purposeless; appalled
That aimless accident thus trod
Its agony, that void skies sprawled
On the vain sod!
All souls eternally exist,
Each individual, ultimate
Perfect — each makes itself a mist
Of mind and flesh to celebrate
With some twin mask their tender tryst
Insatiate.
Some drunkards, doting on the dream,
Despair that it should die, mistake
Themselves for their own shadow-scheme.
One star can summon them to wake
To self; star-souls serene that gleam
On life's calm lake.
That shall end never that began.
All things endure because they are.
Do what thou wilt, for every man
And every woman is a star.
Pan is not dead; he liveth, Pan!
Break down the bar!
To man I come, the number of
A man my number, Lion of Light;
I am The Beast whose Law is Love.
Love under will, his royal right —
Behold within, and not above,
One star in sight!
A glimpse of the structure and system of the Great White Brotherhood A∴A∴*
Do what thou wilt shall be the whole of the Law.
I
The Order of the Star called S.S. is, in respect of its existence upon the Earth, an organised body of men and women distinguished among their fellows by the qualities here enumerated. They exist in their own Truth, which is both universal and unique. They move in accordance with their own Wills, which are each unique, yet coherent with the universal will.
They perceive (that is, understand, know, and feel) in love, which is both unique and universal.
II
The order consists of eleven grades or degrees, and is numbered as follows: these compose three groups, the Orders of the S.S., of the R.C., and of the G.D., respectively.
The Order of the S.S.Grades |
---|
Ipsissimus | | 10° = 1 |
Magus | | 9° = 2 |
Magister Templi | | 8° = 3 |
The Order of the R.C.
(Babe of the Abyss - the link)Grades |
---|
Adeptus Exemptus | | 7° = 4 |
Adeptus Major | | 6° = 5 |
Adeptus Minor | | 5° = 6 |
The Order of the G.D.
(Dominus Liminis - the link)Grades |
---|
Philosophus | | 4° = 7 |
Practicus | | 3° = 8 |
Zelator | | 2° = 9 |
Neophyte | | 1° = 10 |
Probationer | | 0° = 0 |
(These figures have special meanings to the initiated and are commonly employed to designate the grades.)
The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777.
Student. His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books.
Probationer. His principal business is to begin such practices as he may prefer, and to write a careful record of the same for one year.
Neophyte. Has to acquire perfect control of the Astral Plane.
Zelator. His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross.
Practicus. Is expected to complete his intellectual training, and in particular to study the Qabalah.
Philosophus. Is expected to complete his moral training. He is tested in Devotion to the Order.
Dominus Liminis. Is expected to show mastery of Pratyahara and Dharana.
Adeptus (without). Is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel.
Adeptus (within). Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost.
Adeptus (Major). Obtains a general mastery of practical Magick, though without comprehension.
Adeptus (Exemptus). Completes in perfection all these matters. He then either (a) becomes a Brother of the Left Hand Path or, (b) is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a Babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a …
Magister Templi. (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also Aha! His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi.
Magus. Attains to wisdom, declares his law (See Liber I vel Magi) and is a Master of all Magick in its greatest and highest sense.
Ipsissimus. Is beyond all this and beyond all comprehension of those of lower grades.
But of these last three Grades see some further account in The Temple of Solomon the King, The Equinox I to X and elsewhere.
It should be stated that these Grades are not necessarily attained fully, and in strict consecution, or manifested wholly on all planes. The subject is very difficult, and entirely beyond the limits of this small treatise.
We append a more detailed account.
III
The Order of the S.S. is composed of those who have crossed the Abyss; the implications of this expression may be studied in Liber 418, the 14th, 13th, 12th, 11th, 10th and 9th Æthyrs in particular.
All members of the Order are in full possession of the Formulae of Attainment, both mystical or inwardly-directed and Magical or outwardly-directed. They have full experience of attainment in both these paths.
They are all, however, bound by the original and fundamental Oath of the Order, to devote their energy to assisting the Progress of their Inferiors in the Order. Those who accept the rewards of their emancipation for themselves are no longer within the Order.
Members of the Order are each entitled to found Orders dependent on themselves on the lines of the R.C. and G.D. orders, to cover types of emancipation and illumination not contemplated by the original (or main) system. All such orders must, however, be constituted in harmony with the A∴A∴. as regards the essential principles.
All members of the Order are in possession of the Word of the existing Aeon, and govern themselves thereby.
They are entitled to communicate directly with any and every member of the Order, as they may deem fitting.
Every active Member of the Order has destroyed all that He is and all that He has on crossing the Abyss; but a star is cast forth in the Heavens to enlighten the Earth, so that he may possess a vehicle wherein he may communicate with mankind. The quality and position of this star, and its functions, are determined by the nature of the incarnations transcended by him.
IV
The Grade of Ipsissimus is not to be described fully; but its opening is indicated in Liber I vel Magi.
There is also an account in a certain secret document to be published when propriety permits. Here it is only said this: The Ipsissimus is wholly free from all limitations soever, existing in the nature of all things without discriminations of quantity or quality between them. He has identified Being and not-Being and Becoming, action and non-action and tendency to action, with all other such triplicities, not distinguishing between them in respect of any conditions, or between any one thing and any other thing as to whether it is with or without conditions.
He is sworn to accept this Grade in the presence of a witness, and to express its nature in word and deed, but to withdraw Himself at once within the veils of his natural manifestation as a man, and to keep silence during his human life as to the fact of his attainment, even to the other members of the Order.
The Ipsissimus is pre-eminently the Master of all modes of existence; that is, his being is entirely free from internal or external necessity. His work is to destroy all tendencies to construct or to cancel such necessities. He is the Master of the Law of Unsubstantiality (Anatta).
The Ipsissimus has no relation as such with any Being: He has no will in any direction, and no Consciousness of any kind involving duality, for in Him all is accomplished; as it is written "beyond the Word and the Fool, yea, beyond the Word and the Fool."
V
The Grade of Magus is described in Liber I vel Magi, and there are accounts of its character in Liber 418 in the Higher Aethyrs.
There is also a full and precise description of the attainment of this Grade in the Magical Record of the Beast 666.
The essential characteristic of the Grade is that its possessor utters a Creative Magical Word, which transforms the planet on which he lives by the installation of new officers to preside over its initiation. This can take place only at an "Equinox of the Gods" at the end of an "Aeon"; that is, when the secret formula which expresses the Law of its action becomes outworn and useless to its further development.
(Thus "Suckling" is the formula of an infant: when teeth appear it marks a new "Aeon," whose "Word" is "Eating.")
A Magus can therefore only appear as such to the world at intervals of some centuries; accounts of historical Magi, and their Words, are given in Liber Aleph.
This does not mean that only one man can attain this Grade in any one Aeon, so far as the Order is concerned. A man can make personal progress equivalent to that of a "Word of an Aeon"; but he will identify himself with the current word, and exert his will to establish it, lest he conflict with the work of the Magus who uttered the Word of the Aeon in which He is living.
The Magus is pre-eminently the Master of Magick, that is, his will is entirely free from internal sectionersion or external opposition; His work is to create a new Universe in accordance with His Will. He is the Master of the Law of Change (Anicca).
To attain the Grade of Ipsissimus he must accomplish three tasks, destroying the Three Guardians mentioned in Liber 418, the 3rd Aethyr; Madness, and Falsehood, and Glamour, that is, Duality in Act, Word and Thought.
VI
The Grade of Master of the Temple is described in Liber 418 as above indicated. There are full accounts in the Magical Diaries of the Beast 666, who was cast forth into the Heaven of Jupiter, and of Omnia in Uno, Unus in Omnibus, who was cast forth into the sphere of the Elements.
The essential Attainment is the perfect annihilation of that personality which limits and oppresses his true self.
The Magister Templi is pre-eminently the Master of Mysticism, that is, His Understanding is entirely free from internal contradiction or external obscurity; His word is to comprehend the existing Universe in accordance with His own Mind. He is the Master of the Law of Sorrow (Dukkha).
To attain the grade of Magus he must accomplish Three Tasks; the renunciation of His enjoyment of the Infinite so that he may formulate Himself as the Finite; the acquisition of the practical secrets alike of initiating and governing His proposed new Universe and the identification of himself with the impersonal idea of Love. Any neophyte of the Order (or, as some say, any person soever) possesses the right to claim the Grade of Master of the Temple by taking the Oath of the Grade. It is hardly necessary to observe that to do so is the most sublime and awful responsibility which it is possible to assume, and an unworthy person who does so incurs the most terrific penalties by his presumption.
VII
The Order of the R.C. The Grade of the Babe of the Abyss is not a Grade in the proper sense, being rather a passage between the two Orders. Its characteristics are wholly negative, as it is attained by the resolve of the Adeptus Exemptus to surrender all that he has and is for ever. It is an annihilation of all the bonds that compose the self or constitute the Cosmos, a resolution of all complexities into their elements, and these thereby cease to manifest, since things are only knowable in respect of their relation to, and reaction on, other things.
VIII
The Grade of Adeptus Exemptus confers authority to govern the two lower Orders of R.C. and G.D.
The Adept must prepare and publish a thesis setting forth His knowledge of the Universe, and his proposals for its welfare and progress. He will thus be known as the leader of a school of thought.
(Eliphas Levi's Clef des Grands Mysteres, the works of Swedenborg, von Eckartshausen, Robert Fludd, Paracelsus, Newton, Bolyai, Hinton, Berkeley, Loyola, etc., etc., are examples of such essays.)
He will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures.
To attain the Grade of Magister Templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires.
He must then decide upon the critical adventure of our Order; the absolute abandonment of himself and his attainments. He cannot remain indefinitely an Exempt Adept; he is pushed onward by the irresistible momentum that he has generated.
Should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forth into the Abyss; but instead of being received and reconstructed in the Third Order, as a Babe in the womb of our Lady BABALON, under the Night of Pan, to grow up to be Himself wholly and truly as He was not previously, he remains in the Abyss, secreting his elements round his Ego as if isolated from the Universe, and becomes what is called a "Black Brother." Such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the Universe, despite his now desperate efforts to insulate and protect himself, and to aggrandise himself by predatory practices. He may indeed prosper for a while, but in the end he must perish, especially when with a new Æon a new word is proclaimed which he cannot and will not hear, so that he is handicapped by trying to use an obsolete method of Magick, like a man with a boomerang in a battle where everyone else has a rifle.
IX
The Grade of Adeptus Major confers Magical Powers (strictly so-called) of the second rank.
His work is to use these to support the authority of the Exempt Adept his superior. (This is not to be understood as an obligation of personal subservience or even loyalty; but as a necessary part of his duty to assist his inferiors. For the authority of the Teaching and Governing Adept is the basis of all orderly work.)
To attain the Grade of Adeptus Exemptus, he must accomplish Three Tasks; the acquisition of absolute Self-Reliance, working in complete isolation, yet transmitting the word of his superior clearly, forcibly and subtly; and the comprehension and use of the Revolution of the wheel of force, under its three successive forms of Radiation, Conduction and Convection (Mercury, Sulphur, Salt; or Sattvas, Rajas, Tamas), with their corresponding natures on other planes. Thirdly, he must exert his whole power and authority to govern the Members of lower Grades with balanced vigour and initiative in such a way as to allow no dispute or complaint; he must employ to this end the formula called "The Beast conjoined with the Woman" which establishes a new incarnation of deity; as in the legends of Leda, Semele, Miriam, Pasiphae, and others. He must set up this ideal for the orders which he rules, so that they may possess a not too abstract rallying-point suited to their undeveloped states.
X
The Grade of Adeptus Minor is the main theme of the instructions of the A∴A∴. It is characterised by the Attainment of the Knowledge and Conversation of the Holy Guardian Angel. (See the Equinox, The Temple of Solomon the King; The Vision and the Voice 8th Aethyr; also Liber Samekh, etc. etc.) This is the essential work of every man; none other ranks with it either for personal progress or for power to help one's fellows. This unachieved, man is no more than the unhappiest and blindest of animals. He is conscious of his own incomprehensible calamity, and clumsily incapable of repairing it. Achieved, he is no less than the co-heir of gods, a Lord of Light. He is conscious of his own consecrated course, and confidently ready to run it. The Adeptus Minor needs little help or guidance even from his superiors in our Order.
His work is to manifest the Beauty of the Order to the world, in the way that his superiors enjoin and his genius dictates.
To attain the Grade Adeptus Major, he must accomplish two tasks; the equilibration of himself, especially as to his passions, so that he has no preference for any one course of conduct over another, and the fulfilment of every action by its complement, so that whatever he does leaves him without temptation to wander from the way of his True Will.
Secondly, he must keep silence, while he nails his body to the tree of his creative will, in the shape of that Will, leaving his head and arms to form the symbol of Light, as if to make oath that his every thought, word and deed should express the Light derived from the God with which he has identified his life, his love and his liberty - symbolised by his heart, his phallus, and his legs. It is impossible to lay down precise rules by which a man may attain to the knowledge and conversation of His Holy Guardian Angel; for that is the particular secret of each one of us; a secret not to be told or even sectionined by any other, whatever his grade. It is the Holy of Holies, whereof each man is his own High Priest, and none knoweth the Name of his brother's God, or the Rite that invokes Him.
The Masters of the A∴A∴ have therefore made no attempt to institute any regular ritual for this central Work of their Order, save the generalised instructions in Liber 418 (the 8th Aethyr) and the detailed Canon and Rubric of the Mass actually used with success by FRATER PERDURABO in His attainment. This has been written down by Himself in Liber Samekh. But they have published such accounts as those in The Temple of Solomon the King and in John St. John. They have taken the only proper course; to train aspirants to this attainment in the theory and practice of the whole of Magick and Mysticism, so that each man may be expert in the handling of all known weapons, and free to choose and to use those which his own experience and instinct dictate as proper when he essays the Great Experiment.
He is furthermore trained to the one habit essential to Membership of the A∴A∴; he must regard all his attainments as primarily the property of those less advanced aspirants who are confided to his charge.
Attainment & Success(ion)
No attainment soever is officially recognised by the A∴A∴ unless the immediate inferior of the person in question has been fitted by him to take his place.
The rule is not rigidly applied in all cases, as it would lead to congestion, especially in the lower grades where the need is greatest, and the conditions most confused; but it is never relaxed in the Order of the R.C. or of the S.S.: save only in One Case.
There is also a rule that the Members of the A∴A∴ shall not know each other officially, save only each Member his superior who introduced him and his inferior whom he has himself introduced.
This rule has been relaxed, and a "Grand Neophyte" appointed to superintend all Members of the Order of the G.D. The real object of the rule was to prevent Members of the same Grade working together and so blurring each others individuality; also to prevent work developing into social intercourse.
The Grades of the Order of the G.D. are fully described in Liber 185*, and there is no need to amplify what is there stated. It must however, be carefully remarked that in each of these preliminary Grades there are appointed certain tasks appropriate, and that the ample accomplishment of each and every one of these is insisted upon with the most rigorous rigidity.
Members of the A∴A∴ of whatever grade are not bound or expected or even encouraged to work on any stated lines, or with any special object, save as has been above set forth. There is however an absolute prohibition to accept money or other material reward, directly or indirectly, in respect of any service connected with the Order, for personal profit or advantage. The penalty is immediate expulsion, with no possibility of reinstatement on any terms soever.
But all members must of necessity work in accordance with the facts of Nature, just as an architect must allow for the Law of Gravitation, or a sailor reckon with currents.
So must all Members of the A∴A∴ work by the Magical Formula of the Aeon.
They must accept the Book of the Law as the Word and the Letter of Truth, and the sole Rule of Life.** They must acknowledge the Authority of the Beast 666 and of the Scarlet Woman as in the book it is defined, and accept Their Will† as concentrating the Will of our Whole Order. They must accept the Crowned and Conquering Child as the Lord of the Aeon, and exert themselves to establish His reign upon Earth. They must acknowledge that "The word of the Law is Thelema" and that "Love is the law, love under will."
Each member must make it his main work to discover for himself his own true will, and to do it, and do nothing else.‡
He must accept those orders in the Book of the Law that apply to himself as being necessarily in accordance with his own true will, and execute the same to the letter with all the energy, courage, and ability that he can command. This applies especially to the work of extending the Law in the world, wherein his proof is his own success, the witness of his Life to the Law, that hath given him light in his ways, and liberty to pursue them. Thus doing, he payeth his debt to the Law that hath freed him by working its will to free all men; and he proveth himself a true man in our Order by willing to bring his fellows into freedom.
By thus ordering his disposition, he will fit himself in the best possible manner for the task of understanding and mastering the sectioners technical methods prescribed by the A∴A∴ for Mystical and Magical attainment.
He will thus prepare himself properly for the crisis of his career in the Order, the attainment of the Knowledge and Conversation of his Holy Guardian Angel.
His Angel shall lead him anon to the summit of the Order of the R.C. and make him ready to face the unspeakable terror of the Abyss which lies between Manhood and Godhead; teach him to Know that agony, to Dare that Destiny, to Will that catastrophe, and to keep Silence for ever as he accomplishes the act of annihilation.
From the Abyss comes No Man forth, but a Star startles the Earth, and our Order rejoices above that Abyss that the Beast hath begotten one more Babe in the Womb of Our Lady, His Concubine, the Scarlet Woman, BABALON.
There is no need to instruct a Babe thus born, for in the Abyss it was purified of every poison of personality; its ascent to the highest is assured, in its season, and it hath no need of seasons for it is conscious that all conditions are no more than forms of its fancy.
To Conclude
Such is a brief account, adapted as far as may be to the average aspirant to Adeptship, or Attainment, or Initiation, or Mastership, or Union with God, or Spiritual Development, or Mahatmaship, or Freedom, or Occult Knowledge, or whatever he may call his inmost need of Truth, of our Order of A∴A∴.
It is designed principally to awake interest in the possibilities of human progress, and to proclaim the principles of the A∴A∴.
The outline given of the several successive steps is exact; the two crises - the Angel and the Abyss - are necessary features in every career. The other tasks are not always accomplished in the order given here; one man, for example, may acquire many of the qualities peculiar to the Adeptus Major, and yet lack some of those proper to the Practicus.* But the system here given shows the correct order of events, as they are arranged in Nature; and in no case is it safe for a man to neglect to master any single detail, however dreary and distasteful it may seem. It often does so, indeed; that only insists on the necessity of dealing with it. The dislike and contempt for it bear witness to a weakness and incompleteness in the nature which disowns it; that particular gap in one's defences may admit the enemy at the very turning-point of some battle. Worse, one were shamed forever if one's inferior should happen to ask for advice and aid on that subject and one were to fail in service to him! His failure - one's own failure also! No step, however well won for oneself, till he is ready for his own advance!
Every Member of the A∴A∴ must be armed at all points, and expert with every weapon. The examinations in every Grade are strict and severe; no loose or vague answers are accepted. In intellectual questions, the candidate must display no less mastery of his subject than if he were entered in the "final" for Doctor of Science or Law at a first class University.
In examination of physical practices, there is a standardised test. In Asana, for instance, the candidate must remain motionless for a given time, his success being gauged by poising on his head a cup filled with water to the brim; if he spill one drop, he is rejected.
He is tested in "the Spirit Vision" or "Astral Journeying" by giving him a symbol unknown and unintelligible to him, and he must interpret its nature by means of a vision as exactly as if he had read its name and description in the book when it was chosen.
The power to make and "charge" talismans is tested as if they were scientific instruments of precision, as they are.
In the Qabalah, the candidate must discover for himself, and prove to the examiner beyond all doubt, the properties of a number never previously examined by any student.
In invocation the sectionine force must be made as manifest and unmistakable as the effects of chloroform; in evocation, the spirit called forth must be at least as visible and tangible as the heaviest vapours; in sectionination, the answer must be as precise as a scientific thesis, and as accurate as an audit; in meditation, the results must read like a specialist's report of a classical case.
By such methods, the A∴A∴ intends to make occult science as systematic and scientific as chemistry; to rescue it from the ill repute which, thanks both to the ignorant and dishonest quacks that have prostituted its name, and to the fanatical and narrow-minded enthusiasts that have turned it into a fetish, has made it an object of aversion to those very minds whose enthusiasm and integrity make them most in need of its benefits, and most fit to obtain them.
It is the one really important science, for it transcends the conditions of material existence and so is not liable to perish with the planet, and it must be studied as a science, sceptically, with the utmost energy and patience.
The A∴A∴ possesses the secrets of success; it makes no secret of its knowledge, and if its secrets are not everywhere known and practised, it is because the abuses connected with the name of occult science disincline official investigators to examine the evidence at their disposal.
This paper has been written not only with the object of attracting individual seekers into the way of Truth, but of affirming the propriety of the methods of the A∴A∴ as the basis for the next great step in the advance of human knowledge.
Love is the law, love under will.
O.M. 7=4 A∴A∴
Praemonstrator of the Order of the R… C…
Given from the Collegium ad Spiritum Sanctum, Cefalu, Sicily, in the Seventeenth Year of the Aeon of Horus, the Sun being in 23° Virgo and the Moon in 14° Pisces.
Liber XIII vel Graduum Montis Abiegni
Syllabus of the Steps Upon the Path
A∴A∴ Publication in Class D51. Let not the failure and the pain turn aside the worshippers. The foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land?
52. There was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. And the great snake of Khem the Holy One, the royal Uræus serpent, answered him and said:
53. I sailed over the sky of Nu in the car called Millions-of-Years, and I saw not any creature upon Seb that was equal to me. The venom of my fang is the inheritance of my father, and of my father's father; and how shall I give it unto thee? Live thou and thy children as I and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the Mighty Ones may bestow upon thy children a drop of the poison of eld.
54. Then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. Yet in a little while a serpent struck him that he died.
55. But an Ibis that meditated upon the bank of Nile the beautiful god listened and heard. And he laid aside his Ibis ways, and became as a serpent, saying Peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the Exalted One.
56. And behold! ere the moon waxed thrice he became an Uræus serpent, and the poison of the fang was established in him and his seed even for ever and for ever.
- Liber LXV, Cap. V
- I. The Probationer. His duties are laid down in Paper A, Class D. Being without, they are vague and general. He receives Liber LXI and LXV.
- - [Certain Probationers are admitted after six months or more to Ritual XXVIII.]
- - At the end of the Probation he passes Ritual DCLXXI, which constitutes him a Neophyte.
- 2. The Neophyte. His duties are laid down in Paper B, Class D. He receives Liber VII.
- - Examination in Liber O, caps. I-IV, Theoretical and Practical.
- - Examination in The Four Powers of the Sphinx. Practical.
- - Four tests are set.
- - Further, he builds up the magic Pentacle.
- - Finally he passes Ritual CXX, which constitutes him a Zelator.
- 3. The Zelator. His duties are laid down in Paper C, Class D. He receives Liber CCXX, XXVII, and DCCCXIII.
- - Examination in Posture and Control of Breath (see Equinox No. 1). Practical.
- - Further, he is given two meditation-practices corresponding to the two rituals DCLXXI and CXX.
- - (Examination is only in the knowledge of, and some little practical acquaintance with, these meditations. The complete results, if attained, would confer a much higher grade.)
- - Further, he forges the magic Sword.
- - No ritual admits to the grade of Practicus, which is conferred by authority when the task of the Zelator is accomplished.
- 4. The Practicus. His duties are laid down in
Paper D, Class D. - - Instruction and Examination in the Qabalah and Liber DCCLXXVII.
- - Instruction in Philosophical Meditation (Gnana-Yoga).
- - Examination in some one mode of divination: e.g., Geomancy, Astrology, the Tarot. Theoretical. He is given a meditation-practice on Expansion of Consciousness.
- - He is given a meditation-practice in the destruction of thoughts.
- - Instruction and Examination in Control of Speech. Practical.
- - Further, he casts the magic Cup.
- - No ritual admits to the grade of Philosophus, which is conferred by authority when the Task of the Practicus is accomplished.
- 5. The Philosophus. His duties are laid down in
Paper E, Class D. - - He practices Devotion to the Order.
- - Instruction and Examination in Methods of Meditation by Devotion (Bhakti-Yoga).
- - Instruction and Examination in Construction and Consecration of Talismans, and in Evocation.
- - Theoretical and Practical.
- - Examination in Rising on the Planes
(Liber O, caps. V, VI). Practical. - - He is given a meditation-practice on the Senses, and the Sheaths of the Self, and the Practice called Mahasatipatthana.
- - (See "The Sword of Song", "Science and Buddhism".)
- - Instruction and Examination in Control of Action.
- - Further, he cuts the Magic Wand.
- - Finally, the Title of Dominus Liminis is conferred upon him.
- - He is given meditation-practices on the Control of Thought, and is instructed in Raja-Yoga.
- - He receives Liber Mysteriorum and obtains a perfect understanding of the Formulae of Initiation.
- - He meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly.
- - Further, he lights the Magic Lamp.
- - At last, Ritual VIII admits him to the grade of Adeptus Minor.
- 6. The Adeptus Minor. His duty is laid down in
Paper F, Class D. - - It is to follow out the instruction given in the Vision of the Eighth Aethyr for the attainment of the Knowledge and Conversation of the Holy Guardian Angel.
NOTE This is in truth the sole task; the others are useful only as adjuvants to and preparations for the One Work.
Moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached.
All these grades are indeed but convenient landmarks, not necessarily significant. A person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is Spiritual Experience alone that counts in Result; the rest is but Method.
Yet it is important to possess knowledge and power, provided that it be devoted wholly to that One Work.