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DE CURSU AMORIS.
I continue then, o my son, and reiterate that this Formula is general to all Nature. And thou wilt note that by repeated Marriage cometh Toleration, so the Ecstasy appeareth no more. Thus his half grain of Morphia, which first opened his Gates of Heaven, is nothing worth to the Self-poisoner after a Year of daily Practice. So too the Lover findeth no more Joy in Union with his Mistress, so soon as the original Attraction between them is satisfied by repeated Conjunctions. For this Attraction is an Antagonism; and the greater this Antinomy, the more fierce the Puissance of the Magnetism, and the Quality of Energy disengaged by the Coition.
Thus in the Union of Similars, as of Halogens with each other, is no strong Passion of explosive Force, and the Love between two Persons of the like Character and Taste is placid and without Transmutation to higher Planes.
DE NUPTIIS MYSTICIS.
O my Son, how wonderful is the Wisdom of this Law of Love! How vast are the Oceans of uncharted Joy that lie before the Keel of thy Ship! Yet know this, that every Opposition is in its Nature named Sorrow, and the Joy lieth in the Destruction of the Dyad. Therefore, must thou seek ever those Things which are to thee poisonous, and that in the highest Degree, and make them thine by Love. That which repels, that which disgusts, must thou assimilate in this Way of Wholeness. Yet rest not in the Joy of the Destruction of each complex in thy Nature, but press on to that ultimate Marriage with the Universe whose Consummation shall destroy thee utterly, leaving only that Nothingness which was before the Beginning.
So then the Life of Non-Action is not for thee; the Withdrawal from Activity is not the Way of the Tao; but rather the Intensification and making universal every Unit of thine Energy on every Plane.
DE VOLUPTATE POENARUM.
Go forth, o my Son, o Son of the Sun, rejoicing in thy Strength, as a Warrior, as a Bridegroom, to take thy Pleasure upon the Earth, and in every Palace of the Mind, moving ever from the crass to the subtle, from the coarse to the fine. Conquer every Repulsion in thy self, subdue every Aversion. Assimilate all Poison, for therein only is there Profit. Seek constantly therefore to know what is painful and to cleave thereunto, for by Pain cometh true Pleasure. Those who avoid Pain physical or mental remain little Men, and there is no Virtue in them. Yet be thou ware lest thou fall into the Heresy which maketh Pain, and Self-sacrifice as it were Bribes to corrupt God, to secure some future Pleasure in an imagined After-life. Nay, also of the other Part, fear not to destroy thy Complexes, thinking dreadfully thereby to lose the Power of creating Joy by their Distinction. Yet in each Marriage be thou bold to affirm the spiritual Ardour of the Orgasm, fixing it in some Talisman, whether it be Art, or Magick, or Theurgy.
DE VOLUNTATE ULTIMA.
Say not then that this Way is contrary to Nature, and that in Simplicity of Satisfaction of thy Needs is perfection of thy Path. For to thee, who hast aspired, it is thy Nature to perform the Great Work, and this is the final Dissolution of the Cosmos. For though a Stone seem to lie still on a Mountain Top, and have no care, yet hath it an hidden Nature, a Task Ineffable and Stupendous; namely, to force its Way to he Centre of Gravity of the Universe, and also to burn up its Elements into the final Homogeneity of Matter. Therefore the Way of Quiet is but an Illusion of Ignorance. Whoever thou mayst be now, thy Destiny is that which I have declared unto thee; and thou art most fixed in the true Way when, accepting his consciously as thy Will, thou gathereth up thy Powers to move thy Self mightily within it.
DE DIFFERENTIA RERUM.
But, o my Son, although thine ultimate Nature be Universal, thine immediate Nature is Particular. Thy Way to the Centre is not oriented as that of any other Being, and thine elements are no kin, but alien, to his. For Shame! Is it not the most transcendent of all the Wisdoms of this Cosmos, that no two Beings are alike? Lo! This is the Secret of all Beauty, and maketh Love not only possible, but necessary, between every Thing and every other Thing. So then, lest thou in thine Ignorance take the false Way, and divigate, must thou learn thine own particular and peculiar Nature in its Relation to all others. For though it be Illusion, it is by the true Analysis of Falsehoods that we are able to destroy them, just as the Physician must understand the Disease of his Patient if he is to choose the fitting Remedy. Now therefore will I make yet more clear unto thee the Value of thy Dreams and Phantesies and Gestures of thine unconscious Body and Mind, as Symptoms of thy particular Will, and show thee how thy mayst come to their Interpretation.
DE MYSTERIO PRUDENTIAE.
Behold now nature, how prodigal is She of her Forces! The evident Will of every Acorn is to become an Oak; yet nigh all fail of that Will. Therefore one Secret of Magick is Oeconomy of thy Force; to do no Act unless secure of its Effect. And if every Act has an Effect on every Plane, how canst thou do this unless thou be connected with all Planes? For this Reason must thou know thoroughly not only thy Body and thy Mind, but thy Body of Light and all its subtler Principles soever. But I will have thee consider most especially what powers thou hast within thee which are certainly capable of great Effects, yet which are constantly wasted. Think then whether, if these Powers, frustrate of their End upon one Plane, might not be turned to high Purpose and assured Success upon another. For an hundred Acorns, rightly set in Conditions fit for their true Growth, will become an hundred Oaks, while otherwise they make but one Meal for one Hog, and their subtle Nature is wholly lost to them. Learn then, o my Son, this Mystery of Oeconomy, and apply it faithfully and with Diligence in thy Work.
DE ARTE ALCHEMICA.
Here then I must write concerning Talismans for thine Instruction. Know first that there are certain Vehicles proper for the Incarnation of the Will. I instance Paper, whereon by thine Art thou writest a symbolic Representation of thy Will, so that when thou next seest it, thou are reminded of that Will, or it may be that another, seeing it, will obey that Will. Here then is a case of Incarnation and Assumption, which, before it was understood, was rightly considered Gramarye or Magick. Again, thy Will to live causeth thee to plant Corn, which in due Season being eaten is again transmuted into Will. Thus thou mayst in many Ways impress any particular Will upon the proper Substance, so that by due Use thou comest at last to its Accomplishment. So general is this Formula, in Truth, that all conscious Actions may be included within its scope. There is also the Converse, as when external Objects create Appetite, whose Satisfaction again reacteth upon the physical Plane. Praise thou the wonder of the Mystery of Nature, rising and falling with every Breath, so that there is no Part which is not mystically Partaker of the Whole.
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