21
Allan Bennett was four years older than myself. His father, an engineer, had died when he was a boy; his mother had brought him up as a strict Catholic. He suffered acutely from spasmodic asthma. His cycle of life was to take opium for about a month, when the effect wore off, so that he had to inject morphine. After a month of this he had to switch to cocaine, which he took till he began to "see things" and was then reduced to chloroform. I have seen him in bed for a week, only recovering consciousness sufficiently to reach for the bottle and sponge. Asthma being a sthenic disease, he was then too weak to have it any more, so he would gradually convalesce until, after a few weeks of freedom, the spasms would begin once more and he would be forced to renew the cycle of drugs1.
No doubt, this constant suffering affected his attitude to life. He revolted against being an animal; he regarded the pleasures of living (and above all, those of physical love) as diabolical illusions devised by the enemy of mankind in order to trick souls into accepting the curse of existence. I cannot forbear quoting one most remarkable incident. When he was about sixteen, the conversation in the laboratory where he was working turned upon childbirth. What he heard disgusted him. He became furiously angry and said that children were brought to earth by angels. The other students laughed at him and tried in vain to convince him. He maintained their theory to be a bestial blasphemy. The next day one of the boys turned up with an illustrated manual of obstetrics. He could no longer doubt the facts. But his reaction was this: "Did the Omnipotent God whom he had been taught to worship devise so revolting and degrading a method of perpetuating the species? Then this God must be a devil, delighting in loathsomeness." To him the existence of God was disproved from that moment.
He had, however, already some experience of an unseen world. As a little boy, having overheard some gossip among superstitious servants, he had gone into the back garden and invoked the devil by reciting the Lord's Prayer backwards. Something happened which frightened him.
Having now rejected Catholicism, he took up Magick and at once attained extraordinary success. He used to carry a "lustre" --- a long glass prism with a neck and a pointed knob such as adorned old-fashioned chandeliers. He used this as a wand. One day, a party of theosophists were chatting sceptically about the power of the "blasting rod". Allan promptly produced his and blasted one of them. It took fourteen hours to restore the incredulous individual to the use of his mind and his muscles.
{180}
Allan Bennett was tall, but his sickness had already produced a stoop. His head, crowned with a shock of wild black hair, was intensely noble; the brows, both wide and lofty, overhung indomitable piercing eyes. The face would have been handsome had it not been for the haggardness and pallour due to his almost continuous suffering.
Despite his ill-health, he was a tremendous worker. His knowledge of science, especially electricity, was vast, accurate and profound. In addition, he had studied the Hindu and Buddhist scriptures, not only as a scholar, but with the insight that comes from inborn sympathetic understanding.
I did not fully realize the colossal stature of that sacred spirit; but I was instantly aware that this man could teach me more in a month than anyone else in five years. He was living in great discomfort and penury. I offered him the hospitality of my flat. I have always felt that since the occult sciences nourish so many charlatans, it should be one's prime point of honour not to make money in any way connected with them1. The amateur status above all! Hospitality is, however, always allowable. But I was careful never to go beyond the strict letter of the word.
Iehi Aour came to stay with me and under his tuition I made rapid progress. He showed me where to get knowledge, how to criticize it and how to apply it. We also worked together at ceremonial Magick; evoking spirits, consecrating talismans, and so on.
I must relate one episode, as throwing light upon my magical accomplishments and my ethical standards. Jones and I had come to the conclusion that Allan would die unless he went to live in a warmer climate. However, he was penniless and we would not finance him for the reasons given above. Instead, Jones and I evoked to visible appearance the spirit Buer, of The Goetia, whose function is to heal the sick. We were partially successful; a helmeted head and the left leg being distinctly solid, though the rest of the figure was cloudy and vague. But the operation was in fact a success in the following manner. It is instructive to narrate this as showing the indirect and natural means by which the will attains its object.
I am constrained to a seeming digression. Many authors insist on the importance of absolute chastity in the aspirant. For some months I had been disregarding this injunction with a seductive siren whose husband was a colonel in India. Little by little I overcame my passion for her and we parted. She wrote to me frequently and tried to shake my resolution, but I stood firm. Shortly after the evocation of Buer, she wrote, begging me to call at her hotel. I cannot remember how it came into my mind to to what I did, but I went to see her. She begged me to come back to her and offered to do anything I wanted. I said to her, "You're making a mess of your life by your selfishness. I will give you a chance to do an absolutely unfettered act. Give me a hundred pounds, I won't tell you whom it's for, except that it's
{181}
not for myself. I have private reasons for not using my own money in this matter. If you give me this, it must be without hoping or expecting anything in return." She gave me the money --- it paid Allan's passage to Ceylon and saved to humanity one of the most valuable lives of our generation.
So much for Buer. As for the lady, she came to see me some time later and I saw that I was myself acting selfishly in setting my spiritual welfare above her happiness. She had made a generous gesture; I could do no less. She agreed not to stand in the way of my performing the Operation of Abra-Melin, but begged me to give her a living memory of our love. I agreed and the sequel will be told in its place.
During this time, magical phenomena were of constant occurrence. I had two temples in my flat; one white, the walls being lined with six huge mirrors, each six feet by eight; the other black1, a mere cupboard, in which stood an altar supported by the figure of a Negro standing on his hands. The presiding genius of this place was a human skeleton, which I fed from time to time with blood, small birds and the like. The idea was to give it life, but I never got further than causing the bones to become covered with a viscous slime2. In The Equinox, vol. I, no. 1 is a story, "At the Fork of the Roads", which is in every detail a true account of one episode of this period. Will Bute is W. B, Yeats3, Hypatia Gay is Althoea Gyles, the publisher is Leonard Smithers.
The demons connected with Abra-Melin do not wait to be evoked; they come unsought. One night Jones and I went out to dinner. I noticed on leaving the white temple that the latch of its Yale lock had not caught. Accordingly, I pulled the door to and tested it. As we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrating with the forces which we had been using. (We were trying to condense them into sensible images.) When we came back, nothing had been disturbed in the flat; but the temple door was wide open, the furniture disarranged and some of the symbols flung about in the room. We restored order and then observed that semi-materialized beings were marching around the main room in almost unending procession.
When I finally left the flat for Scotland, it was found that the mirrors were too big to take out except by way of the black temple. This had, or course, been completely dismantled before the workmen arrived. But the atmosphere remained and two of them were put out of action for several hours. It was almost a weekly experience, by the way, to hear of casual callers fainting or being seized with dizziness, cramp or apoplexy on the stair case. It was a long time before those rooms were re-let. People felt
{182}
instinctively the presence of something uncanny. Similarly, later on, when I gave up my rooms in Victoria Street, a pushing charlatan thought to better himself by taking them. With this object he went to see them. A few seconds later he was leaping headlong down the five flights of stairs, screaming in terror. He had just sufficient genuine sensitiveness to feel the forces, without possessing the knowledge, courage and will required to turn them to account, or even to endure their impact.