of Life but that are found in Magick in Theory in Practice. It thus seems clear that (unless there is some unknown common source from which both The Tree of Life and Magick in Theory in Practice are drawing) the author of this passage in the BAM had read both The Tree of Life and Magick in Theory in Practice. From the format of the material, the most likely order would seem to be that he had read The Tree of Life first, had copied out a short chunk from it, and then later, on reading Magick in Theory in Practice he had noticed the similarity of the two passages, and had added some notes to his copy including some of the material that Crowley gave but thatelement in an extremely long and elaborate ritual. This ritual was first published in a summarised form by Aleister Crowley in The Temple of Solomon the King, Part 2 in The Equinox Volume I Number III (London, 1910): in this account of it, the cup and the dagger are held by the same person, and Crowley’s comments upon the ritual view the dagger as symbolizing the Cross or Death, while the cup symbolises the Lotus or Resurrection, which in the context of the rest of the (heavily Christian) symbolism of this ritual makes much more sense than a Freudian interpretation. A detailed version of this ritual was later published by Israel Regardie in Vol. 2 of The Golden Dawn (1938), as mentioned above, but with no commentary on