MAY 22 '43   3.30 p.m. G.M.T.
BIRTH OF AN IDEA

[chart follows]

666 making considerations of the True Will or Destiny of Fra. 132 was haunted persistently by the word Apotheosis. The Qabalistic value of this word is 645, which added to 132 gives 777! His work has been based on very varied reports concerning Fra. 132: friends, enemies and critics. He was able to reconcile all the conflicting accounts by this Idea: his memory then suggested Louis Bromfield's book: "The Strange Case of Annie Spragg". In the deepest purpose of this book he saw an adumbration of the method by which Fra. 132 might come to full initiation, the perfect realisation of his Self, and the free fulfillment of his True Will.
This came to Fra. 666 as a dazzling light thrown upon this very difficult case. He was impelled to take an Omen and an Oracle, and later to set up a Genethliacal figure. (This last heads these remarks; comment follows in due course.) The Omen was the 58th Hexagram, Tui, the watery part of Water; and the marriage of Water with the Sun, the child thereof. Roughly interpreted, this means a pleasing solution, and success through the Image of his Illumination.
The Oracle was AL III, 48, "Now this mystery of the letters is done, and I want to go on to the holier place": incredibly apt; this might well be the utterance of Fra. 132 at this juncture.!
The Magical Ring of Fra. 666 had stopped so as to cover the letters®MDUL¯ n to t®MDNM¯ in the words "on to the" in the MS. of Liber AL. The word `to' {heb.???} is the Hebrew {He, Tau, Aleph}, Ateh, Thou; N {Nun} is {Scorpio}, and T (of the) {Leo} so that these letters might be read:-- "Thou, between the Lion and Dragon" (or Serpent). The 4 letters add to 465 -- 5 x 93!
Fra. 132 himself should be very specially qualified to appreciate these Qabalistic significances; perhaps better than any other member of the Order.

The Horoscope: this is one of the most astonishingly fortunate figures the Fra. 666 has ever set up in his whole life.
{Neptune} in 12th exactly on the place of 132's radical {Uranus} shews the intervention of the Masters of A.`.A.`.
{North Node} on the cusp of the 11th shews the friendly intervention of 666. It is the place of 666's radical {Uranus} his Magical Will.
{Venus} the Lady of the figure, culminating, and {Jupiter} in 10th shew good fortune attending the Discovery. {Pluto} in 10th may shew permanence of the fame attaching to it.
{Saturn} is in the 9th house -- philosophy, science, and religion.
{Sun conjunct Uranus conjunct Mercury} support {Neptune} from the Quartile, as does {Mars conjunct Moon} from the Trine, aspect. They shew the Word and the Will taking charge of 132's life.
{Mars conjunct Moon} in the House of Personal Initiation, supported by {trine Neptune} [shouldn't this read "opposition Neptune"]and {semi-sextile Sun Uranus Mercury} shew 132's energy softened, enlightened and blessed by the protection of the Highest.
Fra. 666 has from the beginning been baffled by the extraordinary Figure of the Heavens at the Nativity of Fra. 132. There are no less than 8 planets in close -- remarkably close; the limit of divergence is only 5' -- aspect. Add {Pluto} 3' away; that is 9. (It will later appear significant that the only "outsider" is {Sun}, the human self of W.T.S.) It is perhaps the most important astrological discovery of Fra. 666 that "greatness" always accompanies "complexes" of planets; they stabilise the whole structure, and each enriches the other elements of the complex. A complex of more than 5 planets is rare; of 8 Fra. 666 know one only -- William Shakespeare -- beside Wilfred Smith!!!F (The figure is attached...)
Yet no corresponding qualities could be found in the man. He has no birth, no breeding, no education; physically he is a meagre specimen; mentally and morally he possesses every vice, every defect conceivable. Spiritually, he has no attainments to his credit; his achievements are null. To set off these flaws, he can boast few virtues; even his persistence in upholding the Order may have been due to self-preservation rather that to loyalty.
These facts are patent: Fra. 666 has set them forth less from personal observation than from the reports of his friends and admirers.
Accordingly, the horoscope is completely absurd and nonsensical; indeed, "a giant's robe upon a dwarfish thief."
12.40 A.M.   9.6.85   W.T. Smith   Turnbridge, KENT.
Yet, with all that has been said against Fra. 132, there is no doubt that Something in him demands and receives the most extravagant, blind, unreasonable devotion. Fra. 666 was struck, while making these observations, by certain curious parallels between his personality (and his effect upon those who know him) and that of Cyrus Spragg, the "Prophet" of Louis Bromfield's book. This book must be read with very great care, or it will be fatally misunderstood. The Key is in the last fact cited by Horace Winnery at the end of paragraph 11 of the last chapter.
The simple, the astounding Truth, flooded the mind of Fra. 666 with light. It explains all obscurities; it reconciles all contradictions. We have all of us throughout been blinded by a single misapprehension, precisely as if a staff of Astronomers, mistaking a planet for a Star, observed its motion, and so found nothing but irritating, bewildering, inexplicable attacks upon the "Laws of Nature".
All became clear on recognising the fundamental mistake:
®MDUL¯WILFRED T. SMITH, Fra. 132, is not a man at all; he is the Incarnation of some God.

LIBER CXXXII®MDNM¯
Dead Reckoning: and the Port.
Section B.

It having been discerned above in that Fra. 132 is an incarnation (not necessarily an avatar) of some god, it is expedient to discuss diverse implications of this thesis.
1. The word `god' implies a fact; it is no question of convenience, as when the Ephesians called Barnabas Jupiter and Paul Mercury.
2. The incarnation of a god is an exceedingly rare even to become known, although frequent enough when he makes it secretly "to take his pleasure on the earth among the legions of the living". It being known, it is important to ascertain his purpose, especially when (as in the present case) the material envelope has been so perfectly constructed that he is himself not fully aware of it.
3. One must distinguish such cases very sharply indeed from that phenomenon -- in these days so common as to constitute an appreciable percentage of the population, and to exercise notable influence upon society -- of the incarnation of elementals.
Nor is a `god' here to be confounded with a `daimon' or `angel', even although his function wholly or in part prove to be that of an `angel', or messenger, or `prophet'. (cf. Liber AL I.7.) There is no reason to suppose that Aiwass is, or is not, a living man.
4. By `god' is to be understood a complete macrocosmic individual, as contrasted with human-elementals, who incarnate partial -- planetary or zodiacal -- intelligences®FN1For the general theory the student may refer to "Moonchild".¯, or higher or lower rank in the Yetziratic Hierarchies; such are salamanders, undines, sylphs, and gnomes in human form.
5. It is of the first importance for those who would reap full benefit from the sojourn of such a being on this planet that they should understand his nature; they ought `to know his name". (cf. Neophyte ritual of G.D. and J.C. Frazer's remarks on this formula in "The Golden Bough"). To determine his identity is a task of notable magnitude: what means are at the disposal of the Enquirer?
In a matter of such moment it would be rash to rely upon the ordinary methods of divination; and in this particular case astrology fails to afford even a suggestion.

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vehicle of such deities as Isis, Jupiter, and Pan; also of obsessing demons, who were, of course, exorcised without delay, but often with extreme difficulty.
During such times Fra. L.V. lost completely all his human characteristics, his awareness of the world about him, and lived in uninterrupted consciousness of the deity that was then possessing him, and manifested the qualities of that godhead in singular perfection, untainted, unalloyed, by any corporate externalization of the vehicle.
10. The case of Fra. 132 seems quite different. He appears almost continually thwarted, enraged, the imprisoned god chafing at his base confinement, and the `human' qualities those rather of some animal than a man. Only in the ecstasy of the performance of his sacerdotal function in the Gnostic Mass, and when similarly freed by equivalent magical condition, did Fra. 132 exult in the fullness of his self-realization in freedom; but still, through failure to understand the true nature of the phenomenon, neither wholly satisfied with the present, nor capable of manipulating the future.
11. The strategical aspect of the task which confronts Fra. 132 is accordingly simple, clear, straightforward, and capable of being carried through to triumph on lines well-known, well-tried and already proved applicable with satisfaction to and by Fra. 132 himself.
The problem may be succinctly stated as follows:--
	To initiate himself to the point at which he may be classed in the hierarchy to which he belongs, so as to be recognisable by himself, and by observers of adequate skill.
The further work of self-initiation up to the final resolution of the pantomorphous tensorbial equation: Naught two one many all ( in and    dimensions) is clearly the business of the god himself to undertake; but it may be laid down on considerations of general principle that the first condition of its success must be that the god has perfectly fulfilled the particular purpose to execute which he embarked upon so extraordinary and hazardous an undertaking as to incarnate in human form.
The True Will of Wilfred T. Smith, or of Fra. 132, is from A to identical with that of every other star; vide licet, to discover, understand, and enjoy his own original Universal Perfection by postulating it in terms of every possible Imperfection in every possible dimension; but the True Will, at any given moment, of any particular complex of Imperfections is for the individual so composed to discover by the accepted Formulae. And it is certain that to be baulked of success in this "Next Step" is to be barred temporarily from attainment of the broader, deeper, and ultimate "Great Work".
13. For the observer, therefore, who is bound by the Oaths of the Great White Brotherhood to assist Fra. 132 in his Work, receiving in turn the benefit appointed, it will be especially useful to study the following sections of this essay.

®MDUL¯SECTION (GAMMA)®MDNM¯
The Captain: Ship's discipline: hints on navigation.

1. It must appear of little real vantage to the divine Tenant of any human mansion to be aware of the name assigned to him by his neighbours, or even by the man who shelters him; but from a shallow and temporary standpoint it may be well for him to take measures that will ensure his proper treatment by, and even assistance from, them. The problems of all concerned will be simplified if he be fitted with accurate appellation. He must be enabled to fulfil himself with the least possible friction; this implies a preparation and safeguarding of the conditions of his incarnation. Thus confident in reliance of the understanding, goodwill and assistance of his appointed guardians, he must take the utmost pains to realize himself, to develop his nature so as best to carry out the purpose to accomplish which he has undertaken this rare and difficult form of strategy.
2. The divine nature must never by contaminated or cheapened by human associations. He must be seen and heard by his attendants only, except in actual ceremonial or when "prophesying".
The most difficult of all his tasks will be to establish and maintain proper relationship with those attendants. "No man is a hero to his valet". But that is exactly what he must be; and he must achieve this ®MDUL¯simply®MDNM¯, without artifice, pose, or superficial play upon the emotions of his guardians.
3. It should be most convenient for him to dwell in a tent or "shack", preferably on some remote yet consecrated place such as "Temple Hill" where his food could be supplied from the neighbouring G.H.Q. of the S.G.M.G. now called Rancho RoyAL. He should occupy himself in building single-handed a Chapel or Temple from the materials there abounding, or till his own garden, or both.
4. To emphasize the solemnity of his dedication, and its irrevocable nature, it would be wise for him to cause the Mark of the Beast to be tattooed upon his forehead, or in the palm of his right hand; also, if he choose, over his heart and upon his Mons Veneris.
5. He must always wear special robes appropriate to his nature and his work: (a) Ceremonial vestments correct for his particular godhead, (b) working dress, the most convenient and comfortable for his daily life and work, (c) whatever robes may be proper for any ceremonial of the Order in which he may be taking part.
6. "unassuaged of purpose". He must not make speeches designed to bring about any course of events in the outside world. His words must be Utterances, followed by Silence. They must be confined to "prophecies", definite outbursts of divine self-expression. There must be no reporting of these Utterances, and no writings on any sacred topic. He must train his personal attendants as Athos did Grimaud in "The Three Musketeers" to understand his requirements with a minimum of speech. (Arrangements must be made for a medical visit to Fra. 132 at short intervals.).
7. It may be that, in order to fulfil his nature and mission, he must receive, from time to time, secret visitors. Such visits must be limited to a single aim, and while they last, all restrictions may be cancelled; the visit will have its own ceremonial amenities. But, the purpose of the visit once attained, there is to be no repetition; nor, before that, any undue frequency. The error to be avoided is that the tendency to establish normal human relations with any person is compelling; it must be eschewed, as utterly fatal to his whole mission.
Applications to visit him must be allowed or disallowed by Fra. {Saturnus} himself on his judgment of their propriety. Fra. 132 must never on any account have any say in the matter.
8. Fra. 132 is to formulate his own "Oath of the Beginning"; he is advised to submit a draft of this for the approval and suggestions of Fra. 666.
Fra. 666 may revise the terms of this Oath from time to time as Fra. 132 develops.
9. There should be a period of preparation pending the full assumption of his Dignity by Fra. 132. These suggestions following may be of use.
(a) Fra. {Saturnus} might appoint a local committee of 3 Brethren to make the necessary practical arrangements.
(b) Fra. 132 should begin to attune himself to the final regimen at once by making a Great Magical Retirement, living alone, and seeing no one except for (say) 2 hours weekly conference with the Committee to discuss minor problems that may arise in the course of the preparations.
(c) His main work will of course be to use such practices, invocations, etc. as will help him to establish his Identity. Until this is discovered, beyond all possibility of error, there is a risk of making plans that would conflict with that Identity. E.G. a King of Oreads would require a mountain dwelling; a King of Undines a lake, river, or seashore; a Son of Demeter a Grove; and so on for all.
(Nevertheless, the suggestion above put forward of Temple Hill as an Abode, and the Building of a Chapel with garden as the material side of the work, came spontaneously and it may be not wholly without inspiration.)
(d) During the period of preparation, it is of the very greatest importance that no hint soever of the significance of the activities of those concerned should reach the outer world; and the strictest silence in respect of the matter should be most straitly enjoined upon every member of the Order; not even among themselves should it be mentioned, much less discussed. The sole exception to this rule: Fra. 132 and the Committee; and they, to the exact contrary, should discuss nothing whatever that does not appertain to the business of the preparations.