(1) with bet incense, I inhale the smell of natron and incense ... I have been purified ... through the sacred utterances coming out of my mouth. I am pure verily ... of the fishes in the river, towards the statue in the house of purification; they are pure the words of N

(9) It is pure, the mouth of N. ; the cycle of the gods offers incense to the mouth of N. His mouth is pure verily, and his tongue in his mouth, for N. hates filth, he is washed from impurity as Sut is washed in the city of the Rehui when he goes with Thoth to heaven

(5) Pure are thine effluxes, which flow from thee, and which make thy name in Restau when it hath passed there

(3) Pure are thine effluxes, which flow from thee, and which make thy name in Restau, when it hath passed there

(40) But magic spells; how can their efficacy be explained?

By the reigning sympathy and by the fact in Nature that there is an agreement of like forces and an opposition of unlike, and by the diversity of those multitudinous powers which converge in the one living universe.

There is much drawing and spell-binding dependent on no interfering machination; the true magic is internal to the All, its attractions and, not less, its repulsions. Here is the primal mage and sorcerer- discovered by men who thenceforth turn those same ensorcellations and magic arts upon one another.

Love is given in Nature; the qualities inducing love induce mutual approach: hence there has arisen an art of magic love-drawing whose practitioners, by the force of contact implant in others a new temperament, one favouring union as being informed with love; they knit soul to soul as they might train two separate trees towards each other. The magician too draws on these patterns of power, and by ranging himself also into the pattern is able tranquilly to possess himself of these forces with whose nature and purpose he has become identified. Supposing the mage to stand outside the All, his evocations and invocations would no longer avail to draw up or to call down; but as things are he operates from no outside standground, he pulls knowing the pull of everything towards any other thing in the living system.

The tune of an incantation, a significant cry, the mien of the operator, these too have a natural leading power over the soul upon which they are directed, drawing it with the force of mournful patterns or tragic sounds- for it is the reasonless soul, not the will or wisdom, that is beguiled by music, a form of sorcery which raises no question, whose enchantment, indeed, is welcomed, exacted, from the performers. Similarly with regard to prayers; there is no question of a will that grants; the powers that answer to incantations do not act by will; a human being fascinated by a snake has neither perception nor sensation of what is happening; he knows only after he has been caught, and his highest mind is never caught. In other words, some influence falls from the being addressed upon the petitioner- or upon someone else- but that being itself, sun or star, perceives nothing of it all.

(11) He to whom this has been done, the impure ones in the Tuat can do nothing to him. He drinks the running water of the stream, he shines like a star in the sky

(43) And the Proficient , how does he stand with regard to magic and philtre-spells?

In the soul he is immune from magic; his reasoning part cannot be touched by it, he cannot be perverted. But there is in him the unreasoning element which comes from the All, and in this he can be affected, or rather this can be affected in him. Philtre-Love, however, he will not know, for that would require the consent of the higher soul to the trouble stiffed in the lower. And, just as the unreasoning element responds to the call of incantation, so the adept himself will dissolve those horrible powers by counter-incantations. Death, disease, any experience within the material sphere, these may result, yes; for anything that has membership in the All may be affected by another member, or by the universe of members; but the essential man is beyond harm.

That the effects of magic should be not instantaneous but developed is only in accord with Nature's way.

Even the Celestials, the Daimones, are not on their unreasoning side immune: there is nothing against ascribing acts of memory and experiences of sense to them, in supposing them to accept the traction of methods laid up in the natural order, and to give hearing to petitioners; this is especially true of those of them that are closest to this sphere, and in the degree of their concern about it.

For everything that looks to another is under spell to that: what we look to, draws us magically. Only the self-intent go free of magic. Hence every action has magic as its source, and the entire life of the practical man is a bewitchment: we move to that only which has wrought a fascination upon us. This is indicated where we read "for the burgher of greathearted Erechtheus has a pleasant face ." For what conceivably turns a man to the external? He is drawn, drawn by the arts not of magicians but of the natural order which administers the deceiving draught and links this to that, not in local contact but in the fellowship of the philtre.

(4) Thou art pure, thou art pure, thy forepart is purified, thy hindpart is cleansed with bet and natron, and cooled with incense

The FUMIGATION from AROMATICS. WITH holy voice I call the stars on high, Pure sacred lights and genii of the sky. Celestial stars, the progeny of Night, In whirling circles beaming far your light, Refulgent rays around the heav'ns ye throw, Eternal fires, the source of all below. With flames significant of Fate ye shine, And aptly rule for men a path divine. In seven bright zones ye run with wand'ring flames, And heaven and earth compose your lucid frames: With course unwearied, pure and fiery bright Forever shining thro' the veil of Night. Hail twinkling, joyful, ever wakeful fires! Propitious shine on all my just desires; These sacred rites regard with conscious rays, And end our works devoted to your praise.

(33) "First secure a thread of red silk that has been spun or twisted to the left instead of the right. Then place in the ground twelve crosses made of laurel leaves, and also prepare a long strip of new white paper. Write with an unused pen the characters and symbols as seen on the second circle. Wind this latter strip of paper around with the red silken thread and pin them upon the twelve crosses of laurel leaves. Outside this second circle make a third one which is also of virgin parchment and pinned upon twelve crosses of consecrated palm. When you have made these three circles, retire into them until at last you stand in the center upon a pentagram drawn in the midst of the great cross first drawn. Now, to insure success, do everything according to the description, and when you have read off the sacred invocation pronounce the name of the spirit which you desire to appear. It is essential that you pronounce the name very distinctly. You must also note the day and the hour, for each spirit can only be invoked at certain times."

(13) I am in possession of that Word of Power of mine which is the most potent one within this body of mine here: and by means of it I make myself either known or unknown