from my copy, which is subject to copyright. I begin with
.
by FRATER PERDURABO (Aleister Crowley)
and SOROR VIRAKAM (Mary d'Este Sturges)
A NOTE
T
HIS book is intentionally "not" the
work of Frater Perdurabo. Experience shows that his writing is too
concentrated, too abstruse, too occult, for ordinary minds to apprehend.
It is thought that this record of disjointed fragments of his casual
conversation may prove alike more intelligible and more convincing, and
at least provide a preliminary study which will enable the student to
attack his real work from a standpoint of some little general knowledge
and understanding of his ideas, and of the form in which he figures
them.
Part II, "Magick," is more advanced in style than Part I; the student
is expected to know a little of the literature of the subject, and to
be able to take an intelligent view of it. This part is, however,
really explanatory of Part I, which is a crude outline sketch only.
If both parts are thoroughly studied and understood, the pupil will
have obtained a real grasp of all the fundamentals and essentials of
both Magick and Mysticism.
I wrote this book down from Frater Perdurabo's dictation at the Villa
Caldarazzo, Posilippo, Naples, where I was studying under him, a villa
actually prophesied to us long before we reached Naples by that Brother
of the A∴A∴ who appeared to me in Zurich. Any point which was obscure
to me was cleared up in some new discourse (the discourses have
consequently been re-arranged). Before printing, the whole work was
read by several persons of rather less than average intelligence, and
any point not quite clear even to them has been elucidated.
May the whole Path now be plain to all!
Frater Perdurabo is the most honest of all the great religious teachers. Others have said: "Believe me!" He says:"
Don't
believe me!" He does not ask for followers; would despise and refuse
them. He wants an independent and self-reliant body of students to
follow out their own methods of research. If he can save them time and
trouble by giving a few useful "tips," his work will have been done to
his own satisfaction.
Those who have wished men to believe in them were absurd. A
persuasive tongue or pen, or an efficient sword, with rack and stake,
produced this "belief," which is contrary to, and destructive of, all
real religious experience.
The whole life of Frater Perdurabo is now devoted to seeing that you
obtain this living experience of Truth for, by, and in yourselves!
SOROR VIRAKAM (Mary d'Este Sturges).
Book Four
by Frater Perdurabo and Soror Virakam
PART I
MEDITATION
THE WAY OF ATTAINMENT OF GENIUS OR GODHEAD CONSIDERED
AS A DEVELOPMENT OF THE HUMAN BRAIN
Issued by order of
the
GREAT WHITE
BROTHERHOOD
known as the A∴A∴
Witness our Seal,
N∴
Praemonstrator-General
PRELIMINARY REMARKS
EXISTENCE, as we know it, is full of sorrow. To mention only one
minor point: every man is a condemned criminal, only he does not know
the date of his execution. This is unpleasant for every man.
Consequently every man does everything possible to postpone the date,
and would sacrifice anything that he has if he could reverse the
sentence.
Practically all religions and all philosophies have started thus
crudely, by promising their adherents some such reward as immortality.
No religion has failed hitherto by not promising enough; the present
breaking up of all religions is due to the fact that people have asked
to see the securities. Men have even renounced the important material
advantages which a well-organized religion may confer upon a State,
rather than acquiesce in fraud or falsehood, or even in any system
which, if not proved guilty, is at least unable to demonstrate its
innocence.
Being more or less bankrupt, the best thing that we can do is to
attack the problem afresh without preconceived ideas. Let us begin by
doubting every statement. Let us find a way of subjecting every
statement to the test of experiment. Is there any truth at all in the
claims of various religions? Let us examine the question.
Our original difficulty will be due to the enormous wealth of our
material. To enter into a critical examination of all systems would be
an unending task; the cloud of witnesses is too great. Now each
religion is equally positive; and each demands faith. This we refuse in
the absence of positive proof. But we may usefully inquire whether
there is not any one thing upon which all religions have agreed: for, if
so, it seems possible that it may be worthy of really thorough
consideration.
It is certainly not to be found in dogma. Even so simple an idea as
that of a supreme and eternal being is denied by a third of the human
race. Legends of miracle are perhaps universal, but these, in the
absence of demonstrative proof, are repugnant to common sense.
But what of the origin of religions? How is it that unproved
assertion has so frequently compelled the assent of all classes of
mankind? Is not this a miracle?
There is, however, one form of miracle which certainly happens, the
influence of the genius. There is no known analogy in Nature. One
cannot even think of a "super-dog" transforming the world of dogs,
whereas in the history of mankind this happens with regularity and
frequency. Now here are three "super-men," all at loggerheads. What is
there in common between Christ, Buddha, and Mohammed? Is there any one
point upon which all three are in accord?
No point of doctrine, no point of ethics, no theory of a "hereafter"
do they share, and yet in the history of their lives we find one
identity amid many diversities.
Buddha was born a Prince, and died a beggar.
Mohammed was born a beggar, and died a Prince.
Christ remained obscure until many years after his death.
Elaborate lives of each have been written by devotees, and there is
one thing common to all three -- an omission. We hear nothing of Christ
between the ages of twelve and thirty. Mohammed disappeared into a
cave. Buddha left his palace, and went for a long while into the
desert.
Each of them, perfectly silent up to the time of the disappearance, came back and immediately began to preach a new law.
This is so curious that it leaves us to inquire whether the histories of other great teachers contradict or confirm.
Moses led a quiet life until his slaying of the Egyptian. He then
flees into the land of Midian, and we hear nothing of what he did there,
yet immediately on his return he turns the whole place upside down.
Later on, too, he absents himself on Mount Sinai for a few days, and
comes back with the Tables of the Law in his hand.
St. Paul (again), after his adventure on the road to Damascus, goes
into the desert of Arabia for many years, and on his return overturns
the Roman Empire. Even in the legends of savages we find the same thing
universal; somebody who is nobody in particular goes away for a longer
or shorter period, and comes back as the "great medicine man"; but
nobody ever knows exactly what happened to him.
Making every possible deduction for fable and myth, we get this one
coincidence. A nobody goes away, and comes back a somebody. This is
not to be explained in any of the ordinary ways.
There is not the smallest ground for the contention that these were
from the start exceptional men. Mohammed would hardly have driven a
camel until he was thirty-five years old if he had possessed any talent
or ambition. St. Paul had much original talent; but he is the least of
the five. Nor do they seem to have possessed any of the usual materials
of power, such as rank, fortune, or influence.
Moses was rather a big man in Egypt when he left; he came back as a mere stranger.
Christ had not been to China and married the Emperor's daughter.
Mohammed had not been acquiring wealth and drilling soldiers.
Buddha had not been consolidating any religious organizations.
St. Paul had not been intriguing with an ambitious general.
Each came back poor; each came back alone.
What was the nature of their power? What happened to them in their absence?
History will not help us to solve the problem, for history is silent.
We have only the accounts given by the men themselves.
It would be very remarkable should we find that these accounts agree.
Of the great teachers we have mentioned Christ is silent; the other four tell us something; some more, some less.
Buddha goes into details too elaborate to enter upon in this place;
but the gist of it is that in one way or another he got hold of the
secret force of the World and mastered it.
Of St. Paul's experiences, we have nothing but a casual allusion to
his having been "caught up into Heaven, and seen and heard things of
which it was not lawful to speak."
Mohammed speaks crudely of his having been "visited by the Angel Gabriel," who communicated things from "God."
Moses says that he "beheld God."
Diverse as these statements are at first sight, all agree in
announcing an experience of the class which fifty years ago would have
been called supernatural, to-day may be called spiritual, and fifty
years hence will have a proper name based on an understanding of the
phenomenon which occurred.
Theorists have not been at a loss to explain; but they differ.
The Mohammedan insists that God is, and did really send Gabriel with
messages for Mohammed: but all others contradict him. And from the
nature of the case proof is impossible.
The lack of proof has been so severely felt by Christianity (and in a
much less degree by Islam) that fresh miracles have been manufactured
almost daily to support the tottering structure. Modern thought,
rejecting these miracles, has adopted theories involving epilepsy and
madness. As if organization could spring from disorganization! Even if
epilepsy were the cause of these great movements which have caused
civilization after civilization to arise from barbarism, it would merely
form an argument for cultivating epilepsy.
Of course great men will never conform with the standards of little
men, and he whose mission it is to overturn the world can hardly escape
the title of revolutionary. The fads of a period always furnish terms
of abuse. The fad of Caiaphas was Judaism, and the Pharisees told him
that Christ "blasphemed." Pilate was a loyal Roman; to him they
accused Christ of "sedition." When the Pope had all power it was
necessary to prove an enemy a "heretic." Advancing to-day towards a
medical oligarchy, we try to prove that our opponents are "insane," and
(in a Puritan country) to attack their "morals." We should then avoid
all rhetoric, and try to investigate with perfect freedom from bias the
phenomena which occurred to these great leaders of mankind.
There is no difficulty in our assuming that these men themselves did
not understand clearly what happened to them. The only one who explains
his system thoroughly is Buddha, and Buddha is the only one that is not
dogmatic. We may also suppose that the others thought it inadvisable
to explain too clearly to their followers; St. Paul evidently took this
line.
Our best document will therefore be the system of Buddha;
footnote: We have the documents of Hinduism, and of
two Chinese systems. But Hinduism has no single founder. Lao Tze is
one of our best examples of a man who went away and had a mysterious
experience; perhaps the best of all examples, as his system is the best
of all systems. We have full details of his method of training in the
Khang Kang King, and elsewhere. But it is so little known that we shall
omit consideration of it in this popular account.
but it is so complex that no immediate summary will serve; and in the
case of the others, if we have not the accounts of the Masters, we have
those of their immediate followers.
The methods advised by all these people have a startling resemblance
to one another. They recommend "virtue" (of various kinds), solitude,
absence of excitement, moderation in diet, and finally a practice which
some call prayer and some call meditation. (The former four may turn
out on examination to be merely conditions favourable to the last.)
On investigating what is meant by these two things, we find that they
are only one. For what is the state of either prayer or meditation?
It is the restraining of the mind to a single act, state, or thought.
If we sit down quietly and investigate the contents of our minds, we
shall find that even at the best of times the principal characteristics
are wandering and distraction. Any one who has had anything to do with
children and untrained minds generally knows that fixity of attention is
never present, even when there is a large amount of intelligence and
good will.
If then we, with our well-trained minds, determine to control this
wandering thought, we shall find that we are fairly well able to keep
the thoughts running in a narrow channel, each thought linked to the
last in a perfectly rational manner; but if we attempt to stop this
current we shall find that, so far from succeeding, we shall merely
bread down the banks of the channel. The mind will overflow, and
instead of a chain of thought we shall have a chaos of confused images.
This mental activity is so great, and seems so natural, that it is
hard to understand how any one first got the idea that it was a weakness
and a nuisance. Perhaps it was because in the more natural practice of
"devotion," people found that their thoughts interfered. In any case
calm and self-control are to be preferred to restlessness. Darwin in
his study presents a marked contrast with a monkey in a cage.
Generally speaking, the larger and stronger and more highly developed
any animal is, the less does it move about, and such movements as it
does make are slow and purposeful. Compare the ceaseless activity of
bacteria with the reasoned steadiness of the beaver; and except in the
few animal communities which are organized, such as bees, the greatest
intelligence is shown by those of solitary habits. This is so true of
man that psychologists have been obliged to treat of the mental state of
crowds as if it were totally different in quality from any state
possible to an individual.
It is by freeing the mind from external influences, whether casual or
emotional, that it obtains power to see somewhat of the truth of
things.
Let us, however, continue our practice. Let us determine to be
masters of our minds. We shall then soon find what conditions are
favourable.
There will be no need to persuade ourselves at great length that all
external influences are likely to be unfavourable. New faces, new
scenes will disturb us; even the new habits of life which we undertake
for this very purpose of controlling the mind will at first tend to
upset it. Still, we must give up our habit of eating too much, and
follow the natural rule of only eating when we are hungry, listening to
the interior voice which tells us that we have had enough.
The same rule applies to sleep. We have determined to control our
minds, and so our time for meditation must take precedence of other
hours.
We must fix times for practice, and make our feasts movable. In
order to test our progress, for we shall find that (as in all
physiological matters) meditation cannot be gauged by the feelings, we
shall have a note-book and pencil, and we shall also have a watch. We
shall then endeavour to count how often, during the first quarter of an
hour, the mind breaks away from the idea upon which it is determined to
concentrate. We shall practice this twice daily; and, as we go,
experience will teach us which conditions are favourable and which are
not. Before we have been doing this for very long we are almost certain
to get impatient, and we shall find that we have to practice many other
things in order to assist us in our work. New problems will constantly
arise which must be faced, and solved.
For instance, we shall most assuredly find that we fidget. We shall
discover that no position is comfortable, though we never noticed it
before in all our lives!
This difficulty has been solved by a practice called "Asana," which will be described later on.
Memories of the events of the day will bother us; we must arrange our
day so that it is absolutely uneventful. Our minds will recall to us
our hopes and fears, our loves and hates, our ambitions, our envies, and
many other emotions. All these must be cut off. We must have
absolutely no interest in life but that of quieting our minds.
This is the object of the usual monastic vow of poverty, chastity,
and obedience. If you have no property, you have no care, nothing to be
anxious about; with chastity no other person to be anxious about, and
to distract your attention; while if you are vowed to obedience the
question of what you are to do no longer frets: you simply obey.
There are a great many other obstacles which you will discover as you
go on, and it is proposed to deal with these in turn. But let us pass
by for the moment to the point where you are nearing success.
In your early struggles you may have found it difficult to conquer
sleep; and you may have wandered so far from the object of your
meditations without noticing it, that the meditation has really been
broken; but much later on, when you feel that you are "getting quite
good," you will be shocked to find a complete oblivion of yourself and
your surroundings. You will say: "Good heavens! I must have been to
sleep!" or else "What on earth was I meditating upon?" or even "What was
I doing?" "Where am I?" "Who am I?" or a mere wordless bewilderment may
daze you. This may alarm you, and your alarm will not be lessened when
you come to full consciousness, and reflect that you have actually
forgotten who you are and what you are doing!
This is only one of many adventures that may come to you; but it is
one of the most typical. By this time your hours of meditation will
fill most of the day, and you will probably be constantly having
presentiments that something is about to happen. You may also be
terrified with the idea that your brain may be giving way; but you will
have learnt the real symptoms of mental fatigue, and you will be careful
to avoid them. They must be very carefully distinguished from
idleness!
At certain times you will feel as if there were a contest between the
will and the mind; at other times you may feel as if they were in
harmony; but there is a third state, to be distinguished from the latter
feeling. It is the certain sign of near success, the view-halloo.
This is when the mind runs naturally towards the object chosen, not as
if in obedience to the will of the owner of the mind, but as if directed
by nothing at all, or by something impersonal; as if it were falling by
its own weight, and not being pushed down.
Almost always, the moment that one becomes conscious of this, it
stops; and the dreary old struggle between the cowboy will and the
buckjumper mind begins again.
Like every other physiological process, consciousness of it implies disorder or disease.
In analysing the nature of this work of controlling the mind, the
student will appreciate without trouble the fact that two things are
involved -- the person seeing and the thing seen -- the person knowing
and the thing known; and he will come to regard this as the necessary
condition of all consciousness. We are too accustomed to assume to be
facts things about which we have no real right even to guess. We
assume, for example, that the unconscious is the torpid; and yet nothing
is more certain than that bodily organs which are functioning well do
so in silence. The best sleep is dreamless. Even in the case of games
of skill our very best strokes are followed by the thought, "I don't
know how I did it;" and we cannot repeat those strokes at will. The
moment we begin to think consciously about a stroke we get "nervous,"
and are lost.
In fact, there are three main classes of stroke; the bad stroke,
which we associate, and rightly, with wandering attention; the good
stroke which we associate, and rightly, with fixed attention; and the
perfect stroke, which we do not understand, but which is really caused
by the habit of fixity of attention having become independent of the
will, and thus enabled to act freely of its own accord.
This is the same phenomenon referred to above as being a good sign.
Finally something happens whose nature may form the subject of a
further discussion later on. For the moment let it suffice to say that
this consciousness of the Ego and the non-Ego, the seer and the thing
seen, the knower and the thing known, is blotted out.
There is usually an intense light, an intense sound, and a feeling of
such overwhelming bliss that the resources of language have been
exhausted again and again in the attempt to describe it.
It is an absolute knock-out blow to the mind. It is so vivid and
tremendous that those who experience it are in the gravest danger of
losing all sense of proportion.
By its light all other events of life are as darkness. Owing to
this, people have utterly failed to analyse it or to estimate it. They
are accurate enough in saying that, compared with this, all human life
is absolutely dross; but they go further, and go wrong. They argue that
"since this is that which transcends the terrestrial, it must be
celestial." One of the tendencies in their minds has been the hope of a
heaven such as their parents and teachers have described, or such as
they have themselves pictured; and, without the slightest grounds for
saying so, they make the assumption "This is That."
In the Bhagavadgita a vision of this class is naturally attributed to
the apparation of Vishnu, who was the local god of the period.
Anna Kingsford, who had dabbled in Hebrew mysticism, and was a
feminist, got an almost identical vision; but called the "divine" figure
which she saw alternately "Adonai" and "Maria."
Now this woman, though handicapped by a brain that was a mass of
putrid pulp, and a complete lack of social status, education, and moral
character, did more in the religious world than any other person had
done for generations. She, and she alone, made Theosophy possible, and
without Theosophy the world-wide interest in similar matters would never
have been aroused. This interest is to the Law of Thelema what the
preaching of John the Baptist was to Christianity.
We are now in a position to say what happened to Mohammed. Somehow
or another his phenomenon happened in his mind. More ignorant than Anna
Kingsford, though, fortunately, more moral, he connected it with the
story of the "Annunciation," which he had undoubtedly heard in his
boyhood, and said "Gabriel appeared to me." But in spite of his
ignorance, his total misconception of the truth, the power of the vision
was such that he was enabled to persist through the usual persecution,
and founded a religion to which even to-day one man in every eight
belongs.
The history of Christianity shows precisely the same remarkable fact.
Jesus Christ was brought up on the fables of the "Old Testament," and
so was compelled to ascribe his experiences to "Jehovah," although his
gentle spirit could have had nothing in common with the monster who was
always commanding the rape of virgins and the murder of little children,
and whose rites were then, and still are, celebrated by human
sacrifice.
footnote: The massacres of Jews in Eastern Europe
which surprise the ignorant, are almost invariably excited by the
disappearance of "Christian" children, stolen, as the parents suppose,
for the purposes of "ritual murder." WEH footnote: This unfortunate
perpetuation of the "blood-libel" myth was later recanted by Crowley.
The blood-libel was visited upon early Christians by the Romans and is
visited today upon Thelemites by Christian Fundamentalists.
Similarly the visions of Joan of Arc were entirely Christian; but
she, like all the others we have mentioned, found somewhere the force to
do great things. Of course, it may be said that there is a fallacy in
the argument; it may be true that all these great people "saw God," but
it does not follow that every one who "sees God" will do great things.
This is true enough. In fact, the majority of people who claim to
have "seen God," and who no doubt did "see God" just as much as those
whom we have quoted, did nothing else.
But perhaps their silence is not a sign of their weakness, but of
their strength. Perhaps these "great" men are the failures of humanity;
perhaps it would be better to say nothing; perhaps only an unbalanced
mind would wish to alter anything or believe in the possibility of
altering anything; but there are those who think existence even in
heaven intolerable so long as there is one single being who does not
share that joy. There are some who may wish to travel back from the
very threshold of the bridal chamber to assist belated guests.
Such at least was the attitude which Gotama Buddha adopted. Nor shall he be alone.
Again it may be pointed out that the contemplative life is generally
opposed to the active life, and it must require an extremely careful
balance to prevent the one absorbing the other.
As it will be seen later, the "vision of God," or "Union with God,"
or "Samadhi," or whatever we may agree to call it, has many kinds and
many degrees, although there is an impassable abyss between the least of
them and the greatest of all the phenomena of normal consciousness.
"To sum up," we assert a secret source of energy which explains the
phenomenon of Genius.
footnote: We have dealt in this preliminary sketch
only with examples of religious genius. Other kinds are subject to the
same remarks, but the limits of our space forbid discussion of these.
We do not believe in any supernatural explanations, but insist that
this source may be reached by the following out of definite rules, the
degree of success depending upon the capacity of the seeker, and not
upon the favour of any Divine Being. We assert that the critical
phenomenon which determines success is an occurrence in the brain
characterized essentially by the uniting of subject and object. We
propose to discuss this phenomenon, analyse its nature, determine
accurately the physical, mental and moral conditions which are
favourable to it, to ascertain its cause, and thus to produce it in
ourselves, so that we may adequately study its effects.
is an obvious allusion to the two forces, or double-wand, of the Magician. "Twain his forces, four his weapons". This book is the storehouse of Magickal Knowledge which Crowley sought to compose to preserve for future generations as well as add onto the Ancient Wisdom Tradition which had until he synthesized it remained dispersed. Note that
. This is the number of the
, also traditionally said to keep the Magick Knowledge of Generations. Since we know
, i.e. The Lord). This is the force that constitutes
.
The importance of the 3 and the 4 is particularly related to the unfolding interplay of the Supernal Triad and Four Elements, and they combine in the 7 rays of Light. 7 x 7 x 7, or 7 Cubed = 343,
which, being fractal, contains within the 7 Virtues, 7 Keys and 7 Evils to which he may align-unlock-and transcend. 343 is the number
. The
seen only by those who can see beyond the physical substrate of matter.
, or Fallen/Exiled Stone symbolizes this lost and 'forbidden' (censored) Wisdom of this Light-Source Within -
. All true teachers will say not to look here, nor there, but to find
. Consider this in the upcoming lessons on Meditation.
