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BOOK 4
by FRATER PERDURABO (Aleister Crowley)
and SOROR VIRAKAM (Mary d’Este Sturges)
Based on the Sangreal edition of 1969 e.v., with the
“Interlude” restored (absent from the Sangreal edition).
Copyright (c) Ordo Templi Orientis
A NOTE
THIS 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 explana-
tory 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 funda-
mentals 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 indepen-
dent 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 precon-
ceived 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 demonstra-
tive 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.”
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Dobry przykład - połowa kazania. Adalberg
I ty, Brutusie, przeciwko mnie?! (Et tu, Brute, contra me?! ) Cezar (Caius Iulius Caesar, ok. 101 - 44 p. n. e)
Do polowania na pchły i męża nie trzeba mieć karty myśliwskiej. Zygmunt Fijas
W ciepłym klimacie najłatwiej wyrastają zimni dranie.
Gdybym tylko wiedział, powinienem był zostać zegarmistrzem. - Albert Einstein (1879-1955) komentując swoją rolę w skonstruowaniu bomby atomowej
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