LITMIR.BIZ

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brain., (Establishment of functions relative to the subtle world.)

      (b) Control over the brain in detail. (Rank or type of the Spirit.)

      (c) Control of one special portion. (Name of the Spirit.)

      The perfumes aid this through smell. Usually the perfume will only tend to control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a Qabalistic formula, to spell out the Spirit's name.

      I need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking.

      If, then, I say, with Solomon:

      "The Spirit Cimieries teaches logic," what I mean is:

      "Those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the processes called 'The Invocation of Cimieries.'"

      And this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. Philosophy has nothing to say; and Science can only suspend judgment, pending a proper and methodical investigation of the facts alleged.

      Unfortunately, we cannot stop there. Solomon promises us that we can (1) obtain information; (2) destroy our enemies; (3) understand the voices of nature; (4) obtain treasure; (5) heal diseases, etc. I have taken these five powers at random; considerations of space forbid me to explain all.

      (1) Brings up facts from sub-consciousness.

      (2) Here we come to an interesting fact. It is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. The latter are disguises for sublime truths. "To destroy our enemies" is to realize the illusion of duality, to excite compassion.

      (Ah! Mr. Waite, the world of Magic is a mirror, wherein who sees muck is muck.)

      (3) A careful naturalist will understand much from the voices of the animals he has studied long. Even a child knows the difference of a cat's miauling and purring. The faculty may be greatly developed.

      (4) Business capacity may be stimulated.

      (5) Abnormal states of the body may be corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain.

      So for all other phenomena. There is no effect which is truly and necessarily miraculous.

      Our Ceremonial Magic fines down, then, to a series of minute, though of course empirical, physiological experiments, and whoso, will carry them through intelligently need not fear the result.

      I have all the health, and treasure, and logic, I need; I have no time to waste. "There is a lion in the way." For me these practices are useless; but for the benefit of others less fortunate I give them to the world, together with this explanation of, and apology for, them.

      I trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great--how great one only realizes when one identifies the wand with the Mahalingam, up which Brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which Vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas--yet neither reached an end.

      But I reach an end.

      Boleskine House, Foyers, N.B.

      Preliminary Definition of Magic

       Table of Contents

      Lemegeton Vel Clavicula Salomonis Regis

      MAGIC is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, 4 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents 5 being applied to proper Patients, 6 strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effort, 7 the which to the vulgar shall seem to be a miracle.

      Origen saith that the Magical Art doth not contain anything subsisting, but although it should, yet that it must not be Evil, or subject to contempt or scorn; and doth distinguish the Natural Magic from that which is Diabolical.

      Apollonius Tyannaeus only exercised the Natural Magic, by the which he did perform wonderful things.

      Philo Hebraeus saith that true Magic, by which we do arrive at the understanding of the Secret Works of Nature, is so far from being contemptible that the greatest Monarchs and Kings have studied it. Nay! among the Persians none might reign unless he was skilful in this GREAT ART.

      This Noble Science often degenerateth, from Natural becometh Diabolical, and from True Philosophy turneth unto Nigromancy. 8 The which is wholly to be charged upon its followers, who, abusing or not being capable of that High and Mystical Knowledge do immediately hearken unto the temptations of Sathan, and are misled by him into the Study of the Black Art. Hence it is that Magic lieth under disgrace, and they who seek after it are vulgarly esteemed Sorcerers.

      The Fraternity of the Rosie Crusians thought it not fit to style themselves Magicians, but rather Philosophers. And they be not ignorant Empiricks, 9 but learned and experienced Physicians, whose remedies be not only Lawful but Divine.

      The Brief Introductory Description

      (N.B. This is taken from several MS. Codices, of which the four principal variations are here composed together in parallel columns as an example of the close agreement of the various texts of the Lemegeton. For in the whole work the differences in the wording of the various Codices are not sufficient to require the constant giving of parallel readings; but except in the more ancient examples there is much deterioration in the Seals and Sigils, so that in this latter respect the more recent exemplars are not entirely reliable.)

      Clavicula Salomonis Regis,

      which containeth all the Names, Offices, and Orders of all the Spirits that ever he had converse with, with the Seals and Characters to each Spirit and the manner of calling them forth to visible appearance:

      In 5 parts, viz.:

      (1) THE FIRST PART is a Book of Evil Spirits, called GOETIA, showing how he bound up those Spirits, and used them in general things, whereby he obtained great fame.

      (2) THE SECOND PART is a Book of Spirits, partly Evil and partly Good, which is named THEURGIA-GOETIA, all Aërial Spirits, etc.

      (3) THE THIRD PART is of Spirits governing the Planetary Hours, and what Spirits belong to every degree, of the Signs, and Planets in the Signs. Called the PAULINE ART, etc.

      (4) THE FOURTH PART of this Book is called ALMADEL or SOLOMON, which containeth those Spirits which govern the Four Altitudes, or the 360 Degrees of the Zodiac.

      These two last Orders of Spirits are Good, and to be sought for by Divine seeking, etc., and are called THEURGIA.

      (5) THE FIFTH PART is a Book of Orations and Prayers that Wise Solomon used upon the Altar in the Temple. The which is called ARS NOVA, which was revealed unto Solomon by that Holy Angel of God called MICHAEL; and he also received many brief Notes written with the Finger of God, which were declared to him by the said Angel with Claps of Thunder; without which Notes King Solomon had never obtained his great knowledge, for by them in a short time he knew all Arts and Sciences both Good and Bad; from these Notes it is called the NOTARY ART, etc.

      The Whole Lemegeton

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