A FEW OF THE PRINCIPAL INSTRUCTIONS
AUTHORISED BY THE A.'. A.'.
LIBER HHH
SUB FIGURA CCCXLI.
CONTINET CAPITULA TRIA: MMM, AAA, ET SSS.
I.
MMM.
"I remember a certain holy day in the dusk of the Year,
in the dusk of the Equinox of Osiris, when first I beheld thee visibly;
when first the dreadful issue was fought out; when the Ibis-headed One
charmed away the strife. I remember thy first kiss, even as a maiden
should. Nor in the dark byways was there another: thy kisses abide."
--- LIBER LAPIDIS LAZULI. VII. 15. 16.
0. Be seated in thine Asana, wearing the robe of a Neophyte,
the hood drawn.
1. It is night, heavy and hot, there are no stars.
Not one breath of wind stirs the surface of the sea, that is thou.
No fish play in thy depths.
2. Let a Breath rise and ruffle the waters. This
also thou shalt feel playing upon thy skin. It will disturb thy meditation
twice or thrice, after which thou shouldst have conquered this distraction.
But unless thou first feel it, that Breath hath not arisen.
3. Next, the night is riven by the lightning flash.
This also {362} shalt thou feel in thy body, which shall shiver and leap
with the shock, and that also must both be suffered and overcome.
4. After the lightning flash, resteth in the zenith a
minute point of light. And that light shall radiate until a right
cone be established upon the sea, and it is day.
With this thy body shall be rigid, automatically; and
this shalt thou let endure, withdrawing thyself into thine heart in the
form of an upright Egg of blackness; and therein shalt thou abide for a
space.
5. When all this is perfectly and easily performed at
will, let the aspirant figure to himself a struggle with the whole force
of the Universe. In this he is only saved by his minuteness.
But in the end he is overcome by Death, who covers him with a black cross.
Let his body fall supine with arms outstretched.
6. So lying, let him aspire fervently unto the Holy Guardian
Angel.
7. Now let him resume his former posture.
Two and twenty times shall he figure to himself that he
is bitten by a serpent, feeling even in his body the poison thereof.
And let each bite be healed by an eagle or hawk, spreading its wings above
his head, and dropping thereupon a healing dew. But let the last
bite be so terrible a pang at the nape of the neck that he seemeth to die,
and let the healing dew be of such virtue that he leapeth to his feet.
8. Let there be now placed within his egg a red cross,
then a green cross, then a golden cross, then a silver cross; or those
things which these shadow forth. Herein is silence; for he that hath
rightly performed the meditation will understand the inner meaning hereof,
and it shall serve as a test of himself and his fellows.
9. Let him now remain in the Pyramid or Cone of Light,
as an Egg, but no more of blackness.
10. Then let his body be in the position of the Hanged Man,
and let him aspire with all his force unto the Holy Guardian Angel.
11. The grace having been granted unto him, let him partake
mystically of the Eucharist of the Five Elements and let him proclaim Light
in Extension; yea, let him proclaim Light in Extension. {363}
II
AAA
"These loosen the swathings of the corpse; these unbind
the feet of Osiris, so that the flaming God may rage through the firmament
with his fantastic spear." Liber Lapidis Lazuli. VII. 3.
0. Be seated in thine Asana, or recumbent in Shavasana,
or in the position of the dying Buddha.
1. Think of thy death; imagine the various diseases that
may attack thee, or accidents overtake thee. Picture the process
of death, applying always to thyself.
(A useful preliminary practice is to read textbooks of
Pathology, and to visit museums and dissecting-rooms.)
2. Continue this practice until death is complete; follow
the corpse through the stages of embalming, wrapping and burial.
3. Now imagine a divine breath entering thy nostrils.
4. Next, imagine a divine light enlightening the eyes.
5. Next, imagine the divine voice awakening the ears.
6. Next, imagine a divine kiss imprinted on the lips.
7. Next, imagine the divine energy informing the nerves
and muscles of the body, and concentrate on the phenomenon which will already
have been observed in 3, the restoring of the circulation.
8. Last, imagine the return of the reproductive power,
and employ this to the impregnation of the Egg of light in which man is
bathed.
9. Now represent to thyself that this Egg is the Disk
of the Sun, setting in the west.
10. Let it sink into blackness, borne in the bark of heaven,
upon the back of the holy cow Hathor. And it may be that thou shalt
hear the moaning thereof.
11. Let it become blacker than all blackness. And in this
meditation thou shalt be utterly without fear, for that the blankness that
will appear unto thee is a thing dreadful beyond all thy comprehension.
And it shall come to pass that if thou hast well and properly
{364} performed this meditation that on a sudden thou shalt hear the drone
and booming of a Beetle.
12. Now then shall the Blackness pass, and with rose and gold
shalt thou arise in the East, with the cry of an Hawk resounding in thine
ear. Shrill shall it be and harsh.
13. At the end shalt thou rise and stand in the mid-heaven,
a globe of glory. And therewith shall arise the mighty Sound that
holy men have likened unto the roaring of a Lion.
14. Then shalt thou withdraw thyself from the Vision, gathering
thyself into the divine form of Osiris upon his throne.
15. Then shalt thou repeat audibly the cry of triumph of the
god re-arisen, as it shall have been given unto thee by thy Superior.
16. And this being accomplished, thou mayest enter again into
the Vision, that thereby shall be perfected in Thee.
17. After this shalt thou return into the Body, and give thanks
unto the Most High God IAIDA, yea unto the Most High God IAIDA.
18. Mark well that this operation should be performed if it
be possible in a place set apart and consecrated to the Works of the Magick
of Light. Also that the Temple should be ceremonially open as thou
hast knowledge and skill to perform, and that at the end thereof the closing
should be most carefully accomplished. But in the preliminary practice
it is enough to cleanse thyself by ablution, by robing, and by the rituals
of the Pentagram and Hexagram.
0-2 should be practised at first, until some realisation
is obtained; and the practice should always be followed by a divine invocation
of Apollo or of Isis or of Jupiter or of Serapis.
Next, after a swift summary of 0-2 practice 3-7.
This being mastered, add 8.
Then add 9-13.
Then being prepared and fortified, well fitted for the
work, perform the whole meditation at one time. And let this be continued
until perfect success be attained therein. For this is a mighty meditation
and holy, having power even upon Death, yea, having power even upon Death.
(Note by Fra. O.M. At any time during this meditation
the {365} concentration may bring about Samadhi. This is to be feared
and shunned, more than any other breaking of control, for that it is the
most tremendous of the forces which threaten to obsess. There is
also some danger of acute delirious melancholia at point 1.)
III
SSS
"Thou art a beautiful thing, whiter than a woman in the
column of this vibration.
"I shoot up vertically like an arrow, and become that
Above.
"But it is death, and the flame of the pyre.
"Ascend in the flame of the pyre, O my Soul!
"Thy God is like the cold emptiness of the utmost heaven,
into which thou radiatest thy little light.
"When Thou shalt know me, O empty God, my flame shall
utterly expire in thy great N.O.X." Liber Lapidis Lazuli. I. 36-40.
0. Be seated in thine Asana, preferably the Thunderbolt.
It is essential that the spine be vertical.
1. In this practice the cavity of the brain is the Yoni;
the spinal cord is the Lingam.
2. Concentrate thy thought of adoration in the brain.
3. Now begin to awaken the spine in this manner.
Concentrate thy thought of thyself in the base of the spine, and move it
gradually up a little at a time.
By this means thou wilt become conscious of the spine,
feeling each vertebra as a separate entity. This must be achieved
most fully and perfectly before the further practice is begun.
4. Next, adore the brain as before, but figure to thyself
its content as infinite. Deem it to be the womb of Isis, or the body
of Nuit.
5. Next, identify thyself with the base of the spine as
before, but figure to thyself its energy as infinite. Deem it to
be the phallus of Osiris or the being of Hadit.
6. These two concentrations 4 and 5 may be pushed to the
{366} point of Samadhi. Yet lose not control of the will; let not
Samadhi be thy master herein.
7. Now then, being conscious both of the brain and the
spine, and unconscious of all else, do thou imagine the hunger of the one
for the other; the emptiness of the brain, the ache of the spine, even
as the emptiness of space and the aimlessness of Matter.
And if thou hast experience of the Eucharist in both kinds,
it shall aid thine imagination herein.
8. Let this agony grow until it be insupportable, resisting
by will every temptation. Not until thine whole body is bathed in
sweat, or it may be in sweat of blood, and until a cry of intolerable anguish
is forced from thy closed lips, shalt thou proceed.
9. Now let a current of light, deep azure flecked with
scarlet, pass up and down the spine, striking as it were upon thyself that
art coiled at the base as a serpent.
Let this be exceedingly slow and subtle; and though it
be accompanied with pleasure, resist; and though it be accompanied with
pain, resist.
10. This shalt thou continue until thou art exhausted, never
relaxing the control. Until thou canst perform this one section 9
during a whole hour, proceed not. And withdraw from the meditation
by an act of will, passing into a gentle Pranayama without Kumbhakham,
and meditating on Harpocrates, the silent and virginal God.
11. Then at last, being well-fitted in body and mind,
fixed in peace, beneath a favourable heaven of stars, at night, in calm
and warm weather, mayst thou quicken the movement of the light until it
be taken up by the brain and the spine, independently of thy will.
12. If in this hour thou shouldst die, is it not written,
"Blessed are the dead that die in the Lord"? Yea, Blessed are the
dead that die in the Lord!
{367}
LIBER E
vel
EXERCITIORUM
SUB FIGURA IX<>
I.
1. It is absolutely necessary that all experiments should
be recorded in detail during, or immediately after, their performance.
2. It is highly important to note the physical and mental
condition of the experimenter or experimenters.
3. The time and place of all experiments must be noted;
also the state of the weather, and generally all conditions which might
conceivably have any result upon the experiment either as adjuvants to
or causes of the result, or as inhibiting it, or as sources of error.
4. The A.'. A.'. will not take official notice of any
experiments which are not thus properly recorded.
5. It is not necessary at this stage for us to declare
fully the ultimate end of our researches; nor indeed would it be understood
by those who have not become proficient in these elementary courses.
6. The experimenter is encouraged to use his own intelligence,
and not to rely upon any other person or persons, however distinguished,
even among ourselves.
7. The written record should be intelligently<> prepared
so that others may benefit from its study.
8. The Book John St. John published in the first number
of the "Equinox" is an example of this kind of record by a very advanced
student. It is not as simply written as we could wish, but will show
the method.
9. The more scientific the record is, the better.
Yet the emotions should be noted, as being some of the conditions.
Let then the record be written with sincerity and care;
thus with practice it will be found more and more to approximate to the
ideal. {368}
II
Physical clairvoyance.
1. Take a pack of (78) Tarot playing cards. Shuffle;
cut. Draw one card. Without looking at it, try to name it.
Write down the card you name, and the actual card. Repeat, and tabulate
results.
2. This experiment is probably easier with an old genuine
pack of Tarot cards, preferably a pack used for divination by some one
who really understood the matter.
3. Remember that one should expect to name the right card
once in 78 times. Also be careful to exclude all possibilities of
obtaining the knowledge through the ordinary senses of sight and touch,
or even smell.
There was once a man whose fingertips were so sensitive
that he could feel the shape and position of the pips and so judge the
card correctly.
4. It is better to try first the easier form of the experiment,
by guessing only the suit.
5. Remember that in 78 experiments you should obtain 22
trumps and 14 of each other suit; so that without any clairvoyance at all,
you can guess right twice in 7 times (roughly) by calling trumps each time.
6. Note that some cards are harmonious.
Thus it would not be a bad error to call the five of Swords
("The Lord of Defeat") instead of the ten of Swords ("The Lord of Ruin").
But to call the Lord of Love (2 Cups) for the Lord of Strife (5 Wands)
would show that you were getting nothing right.
Similarly a card ruled by Mars would be harmonious with
a 5, a card of Gemini with "The Lovers".
7. These harmonies must be thoroughly learnt, according
to the numerous tables given in 777.
8. As you progress you will find that you are able to
distinguish the suit correctly three times in four and that very few indeed
inharmonious errors occur, while in 78 experiments you are able to name
the card aright as many as 15 or 20 times.
9. When you have reached this stage, you may be admitted
for {369} examination; and in the event of your passing you will be given
more complex and difficult exercises.
III
Asana --- Posture.
1. You must learn to sit perfectly still with every muscle
tense for long periods.
2. You must wear no garments that interfere with the posture
in any of these experiments.
3. The first position: (The God). Sit in a chair;
head up, back straight, knees together, hands on knees, eyes closed.
4. The second position: (The Dragon). Kneel; buttocks
resting on the heels, toes turned back, back and head straight, hands on
thighs.
5. The third position: (The Ibis). Stand, hold left
ankle with right hand,<> free forefinger on lips.
6. The fourth position: (The Thunderbolt). Sit;
left heel pressing up anus, right foot poised on its toes, the heel covering
the phallus; arms stretched out over the knees; head and back straight.
7. Various things will happen to you while you are practising
these positions; they must be carefully analysed and described.
8. Note down the duration of practice; the severity of
the pain (if any) which accompanies it, the degree of rigidity attained,
and any other pertinent matters.
9. When you have progressed up to the point that a saucer
filled to the brim with water and poised upon the head does not spill one
drop during a whole hour, and when you can no longer perceive the slightest
tremor in any muscle; when, in short, you are perfectly steady and easy,
you will be admitted for examination; and, should you pass, you will be
instructed in more complex and difficult practices.
IV
Pranayama --- Regularisation of the Breathing
1. At rest in one of your positions, close the right nostril
with the thumb of the right hand and breathe out slowly and completely
{370} through the left nostril, while your watch marks 20 seconds.
Breathe in through the same nostril for 10 seconds. Changing hands,
repeat with the other nostril. Let this be continuous for one hour.
2. When this is quite easy to you, increase the periods
to 30 and 15 seconds.
3. When this is quite easy to you, but not before, breathe
out for 15 seconds, in for 15 seconds, and hold the breath for 15 seconds.
4. When you can do this with perfect ease and comfort
for a whole hour, practice breathing out for 40 and in for 20 seconds.
5. This being attained, practice breathing out for 20,
in for 10, holding the breath for 30 seconds.
When this has become perfectly easy to you, you may be
admitted for examination, and should you pass, you will be instructed in
more complex and difficult practices.
6. You will find that the presence of food in the stomach,
even in small quantities, makes the practices very difficult.
7. Be very careful never to overstrain your powers; especially
never get so short of breath that you are compelled to breathe out jerkily
or rapidly.
8. Strive after depth, fullness, and regularity of breathing.
9. Various remarkable phenomena will very probably occur
during these practices. They must be carefully analysed and recorded.
V
Dharana --- Control of Thought.
1. Constrain the mind to concentrate itself upon a single
simple object imagined.
The five tatwas are useful for this purpose; they are:
a black oval; a blue disk; a silver crescent; a yellow square; a red triangle.
2. Proceed to combinations of simple objects; e.g. a black
oval within a yellow square, and so on.
3. Proceed to simple moving objects, such as a pendulum
swinging, a wheel revolving, etc. Avoid living objects.
4. Proceed to combinations of moving objects, e.g. a piston
{371} rising and falling while a pendulum is swinging. The relation
between the two movements should be varied in different experiments.
Or even a system of flywheels, eccentrics, and governor.
5. During these practices the mind must be absolutely
confined to the object determined upon; no other thought must be allowed
to intrude upon the consciousness. The moving systems must be regular
and harmonious.
6. Note carefully the duration of the experiments, the
number and nature of the intruding thoughts, the tendency of the object
itself to depart from the course laid out for it, and any other phenomena
which may present themselves. Avoid overstrain; this is very important.
7. Proceed to imagine living objects; as a man, preferably
some man known to, and respected by, yourself.
8. In the intervals of these experiments you may try to
imagine the objects of the other senses, and to concentrate upon them.
For example, try to imagine the taste of chocolate, the
smell of roses, the feeling of velvet, the sound of a waterfall or the
ticking of a watch.
9. Endeavour finally to shut out all objects of any of
the senses, and prevent all thoughts arising in your mind. When you
feel you have attained some success in these practices, apply for examination,
and should you pass, more complex and difficult practices will be prescribed
for you.
VI
Physical limitations.
1. It is desirable that you should discover for yourself
your physical limitations.
2. To this end ascertain for how many hours you can subsist
without food or drink before your working capacity is seriously interfered
with.
3. Ascertain how much alcohol you can take, and what forms
of drunkenness assail you. {372}
4. Ascertain how far you can walk without once stopping;
likewise with dancing, swimming, running, etc.
5. Ascertain for how many hours you can do without sleep.
6. Test your endurance with various gymnastic exercises,
club swinging, and so on.
7. Ascertain for how long you can keep silence.
8. Investigate any other capacities and aptitudes which
may occur to you.
9. Let all these things be carefully and conscientiously
recorded; for according to your powers will it be demanded of you.
VII
A Course of Reading
1. The object of most of the foregoing practices will not
at first be clear to you; but at least (who will deny it?) they have trained
you in determination, accuracy, introspection, and many other qualities
which are valuable to all men in their ordinary avocations, so that in
no case will your time have been wasted.
2. That you may gain some insight into the nature of the
Great Work which lies beyond these elementary trifles, however, we should
mention that an intelligent person may gather more than a hint of its nature
from the following books, which are to be taken as serious and learned
contributions to the study of Nature, though not necessarily to be implicitly
relied upon.
"The Yi King" (S.B.E. Series, Oxford University Press.)
"The Tao Teh King" (S.B.E. Series.)
"Tannhauser", by A. Crowley.
"The Upanishads".
"The Bhagavad-Gita".
"The Voice of the Silence."
"Raja Yoga", by Swami Vivekananda.
"The Shiva Sanhita".
"The Aphorisms of Patanjali".
"The Sword of Song".
"The Book of the Dead".
"Rituel et Dogme de la Haute Magie". {373}
"The Book of the Sacred Magic of Abramelin the Mage".
"The Goetia".
"The Hathayoga Pradipika".
"The Spiritual Guide of Molinos".
Erdmann's "History of Philosophy".
"The Star in the West" (Captain Fuller).
"The Dhammapada" (S.B.E. Series, Oxford University Press).
"The Questions of King Milinda" (S.B.E. Series).
"777 vel Prolegomena, etc.".
"Varieties of Religious Experience" (James).
"Kabbala Denudata".
"Knox Om Pax".
3. Careful study of these books will enable the pupil
to speak in the language of his master, and facilitate communications with
him.
4. The pupil should endeavour to discover the fundamental
harmony of these very varied works; for this purpose he will find it best
to study the most extreme divergencies side by side.
5. He may at any time that he wishes apply for examination
in this course of reading.
6. During the whole of this elementary study and practice
he will do wisely to seek out and attach himself to, a master, one competent
to correct him and advise him. Nor should he be discouraged by the
difficulty of finding such a person.
7. Let him further remember that he must in no wise rely
upon, or believe in, that master. He must rely entirely upon himself,
and credit nothing whatever but that which lies within his own knowledge
and experience.
8. As in the beginning, so at the end, we here insist
upon the vital importance of the written record as the only possible check
upon error derived from the various qualities of the experimenter.
9. Thus let the work be accomplished duly; yea, let it
be accomplished duly.
(If any really important or remarkable results should
occur, or if any great difficulty presents itself, the A.'. A.'. should
be at once informed of the circumstances.) {374}
LIBER O
vel
MANUS ET SAGITTAE
SUB FIGURA VI.<>
I.
1. This book is very easy to misunderstand; readers are
asked to use the most minute critical care in the study of it, even as
we have done in the preparation.
2. In this book it is spoken of the Sephiroth, and the
Paths, of Spirits and Conjurations; of Gods, Spheres, Planes, and many
other things which may or may not exist.
It is immaterial whether they exist or not. By doing
certain things certain results follow; students are most earnestly warned
against attributing objective reality or philosophic validity to any of
them.
3. The advantages to be gained from them are chiefly these:
(a) A widening of the horizon of the mind.
(b) An improvement of the control of the mind.
4. The student, if he attains any success in the following
practices, will find himself confronted by things (ideas or beings) too
glorious or too dreadful to be described. It is essential that he
remain the master of all that he beholds, hears or conceives; otherwise
he will be the slave of illusion and the prey of madness.
Before entering upon any of these practices the student
must be in good health, and have attained a fair mastery of Asana, Pranayama
and Dharana.
5. There is little danger that any student, however idle
or stupid, will fail to get some result; but there is great danger that
he will be led astray, even though it be by those which it is necessary
that he should attain. Too often, moreover, he mistaketh the first
resting-place for the goal, and taketh off his armour as if he were a victor
ere the fight is well begun. {375}
It is desirable that the student should never attach to
any result the importance which it at first seems to possess.
6. First, then, let us consider the Book "777" and its
use; the preparation of the Place; the use of the Magic Ceremonies; and
finally the methods which follow in Chapter V. "Viator in Regnis
Arboris" and in Chapter VI "Sagitta trans Lunam."
(In another book will be treated of the Expansion and
Contraction of Consciousness; progress by slaying the Chakkrams; progress
by slaying the Pairs of Opposites; the methods of Sabhapaty Swami, etc.,
etc.)
II.
1. The student must first obtain a thorough knowledge of
"Book 777", especially of the columns printed elsewhere in this Book.<>
When these are committed to memory, he will begin to understand
the nature of these correspondences. (See Illustrations in "The Temple
of Solomon the King" in Equinox No. 2. Cross references are given.)
2. If we take an example, the use of the tables will become
clear.
Let us suppose that you wish to obtain knowledge of some
obscure science.
In column xlv to the <> power , line 12, you will find
"Knowledge of Sciences."
By now looking up line 12 in the other columns, you will
find that the Planet corresponding is Mercury, its number eight, its lineal
figures the octagon and octagram. The God who rules that planet Thoth,
or in Hebrew symbolism Tetragrammaton Adonai and Elohim Tzabaoth, its Archangel
Raphael, its choir of Angels Beni Elohim, its Intelligence Tiriel, its
Spirit Taphtatharath, its colours Orange (for Mercury is the Sphere of
the Sephira Hod, 8) Yellow, Purple, Grey and Indigo rayed with Violet;
its Magical Weapon the Wand or Caduceus, its Perfumes Mastic and others,
its sacred plants Vervain and others, its jewel the Opal or Agate; its
sacred animal the Snake, etc., etc. {376}
3. You would then prepare your Place of Working accordingly.
In an orange circle you would draw an eight-pointed star of yellow, at
whose points you would place eight lamps. The Sigil of the Spirit
(which is to be found in Cornelius Agrippa and other books) you would draw
in the four colours with such other devices as your experience may suggest.
4. And so on. We cannot here enter at length into
all the necessary preparations; and the student will find them fully set
forth in the proper books, of which the "Goetia" is perhaps the best example.
These rituals need not be slavishly imitated; on the contrary,
the student should do nothing the object of which he does not understand;
also, if he have any capacity whatever, he will find his own crude rituals
more effective than the highly polished ones of other people.
The general purpose of all this preparation is as follows:
5. Since the student is a man surrounded by material objects,
if it be his wish to master one particular idea, he must make every material
object about him directly suggest that idea. Thus, in the ritual
quoted, if his glance fall upon the lights, their number suggests Mercury;
he smells the perfumes, and again Mercury is brought to his mind.
In other words the whole magical apparatus and ritual is a complex system
of mnemonics.
(The importance of these lies principally in the fact
that particular sets of images that the student may meet in his wanderings
correspond to particular lineal figures, divine names, etc. and are controlled
by them. As to the possibility of producing results external to the
mind of the seer (objective in the ordinary common sense acceptation of
the term) we are here silent.)
6. There are three important practices connected with
all forms of ceremonial (and the two Methods which later we shall describe).
These are:
(1) Assumption of God-forms.
(2) Vibration of Divine Names.
(3) Rituals of "Banishing" and "Invoking".
These, at least, should be completely mastered before
the dangerous Methods of Chapter V and VI are attempted<>. {377}
III
1. The Magical Images of the Gods of Egypt should be made
thoroughly familiar. This can be done by studying them in any public
museum, or in such books as may be accessible to the student. They
should then be carefully painted by him, both from the model and from memory.
2. The student, seated in the "God" position, or in the
characteristic attitude of the God desired, should then imagine His image
as coinciding with his own body, or as enveloping it. This must be
practised until mastery of the image is attained, and an identity with
it and with the God experienced.
It is a matter for very great regret that no simple and
certain tests of success in this practice exist.
3. The Vibration of God-names. As a further means
of identifying the human consciousness with that pure portion of it which
man calls by the name of some God, let him act thus:
4. (a) Stand with arms outstretched<>. (See illustration,
in Equinox No. 2, p. 13<>).
(b) Breathe in deeply through the nostrils, imagining
the name of the God desired entering with the breath.
(c) Let that name descend slowly from the lungs to the
heart, the solar plexus, the navel, the generative organs, and so to the
feet.
(d) The moment that it appears to touch the feet, quickly
advance the left foot about 12 inches, throw forward the body, and let
the hands (drawn back to the side of the eyes) shoot out, so that you are
standing in the typical position of the God Horus<>, and at the same
time imagine the Name as rushing up and through the body, while you breathe
it out through the nostrils with the air which has been till then retained
in the lungs. All this must be done with all the force of which you
are capable.
(e) Then withdraw the left foot, and place the right forefinger<>
{378} upon the lips, so that you are in the characteristic position of
the God Harpocrates.
5. It is a sign that the student is performing this correctly
when a single "Vibration" entirely exhausts his physical strength.
It should cause him to grow hot all over or to perspire violently, and
it should so weaken him that he will find it difficult to remain standing.
6. It is a sign of success, though only by the student
himself is it perceived, when he hears the name of the God vehemently roared
forth, as if by the concourse of ten thousand thunders; and it should appear
to him as if that Great Voice proceeded from the Universe, and not from
himself.
In both the above practices all consciousness of anything
but the God-form and name should be absolutely blotted out; and the longer
it takes for normal perception to return, the better.
IV.
I. The Rituals of the Pentagram and Hexagram must be committed to memory; they are as follows ---
"The Lesser Ritual of the Pentagram"
i. Touching the forehead say Ateh (Unto Thee),
ii. Touching the breast say Malkuth (The Kingdom),
iii. Touching the right shoulder, say ve-Geburah (and the Power)<>,
iv. Touching the left shoulder, say ve-Gedulah (and the
Glory),
v. Clasping the hands upon the breast, say le-Olahm,
Amen (To
the Ages, Amen).
vi. Turning to the East make a pentagram (that of Earth)
with
the proper weapon (usually
the Wand). Say (i.e. vibrate)
IHVH.
vii. Turning to the South, the same, but say ADNI.
viii. Turning to the West, the same, but say AHIH.
ix. Turning to the North, the same, but say AGLA (Pronounce:
Ye-ho-wau, Adonai,
Eheieh, Agla).
x. Extending the arms in the form of a cross say,
xi. Before me Raphael;
xii. Behind me Gabriel; {379}
xiii. On my right hand, Michael.
xiv. On my left hand, Auriel;
xv. For about me flames the Pentagram,
xvi. And in the Column stands the six-rayed Star.
xvii-xxi. Repeat (i) to (v), the Qabalistic Cross.
"The Greater Ritual of the Pentagram"
The Pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated.
The Pentagrams of Spirit.
I '
' B Equilibrium
of Actives
N / \
/ \ A
V * / \
# / \
N Name: A H I H (Eheieh)
O \---------------- \----------------
I
K \ '/ . . \'
\ '/ . . \' S
I \/ . " . \
\/ . " . \ H
N /\' '
\ /\'
' \ I
G \
\
N
#
*
G
I '
' B Equilibrium
of Passives
N / \
/ \ A
V / \
* / \
# N Name A G L A (Agla).
O ----------------/ ----------------/
I
K '/ . . \' /
'/ . . \' / S
I / . " . \/
/ . " . \/ H
N / ' '/\
/ ' '/\ I
G
/
/ N
#
* G
The Signs of the Portal (See illustrations): Extend the
hands in front of you, palms outwards, separate them as if in the act of
rending asunder a veil or curtain (actives), and then bring them together
as if closing it up again and let them fall to the side (passives).
(The Grade of the "Portal" is particularly attributed
to the element of Spirit; it refers to the Sun; the Paths of HB:Samekh
, HB:Nun and HB:Ayin are attributed to this degree.<>
See "777" lines 6 and 31 bis).
The Pentagrams of Fire.
I '
' B
N / \ #
/ \ * A Name: A L H I M
V / \ \
/ \ \ N
O -------------\-- -------------\--
I (Elohim).
K '/ . . \'\
'/ . . \'\ S
I / . " . \ \
/ . " . \ \ H
N / ' '
\ * / '
' \ # I
G
N
G {380}
The signs of 4 Degree = 7Square. Raise the arms above
the head and join the hands, so that the tips of the fingers and of the
thumbs meet, formulating a triangle (see illustration).
(The Grade of 4 Degree = 7Square is particularly attributed
to the element Fire; it refers to the Planet Venus; the paths of HB:Qof
, HB:Tzaddi and HB:Peh are attributed to this degree.
For other attributions see "777" lines 7 and 31).
The Pentagrams of Water.
I '
' B
N / \
/ \ A
V #----------*
*---------# N
O ---------------- ----------------
I Name: A L (El).
K '/ . . \'
'/ . . \' S
I / . " . \
/ . " . \ H
N / ' '
\ / '
' \ I
G
N
G
The signs of 3 Degree = 8Square. Raise the arm till
the elbows are on a level with the shoulders, bring the hands across the
chest, touching the thumbs and tips of fingers so as to form a triangle
apex downwards. (See illustration).
(The Grade of 3 Degree = 8Square is particularly attributed
to the element of water; it refers to the planet Mercury; the paths of
HB:Resh and HB:Shin are attributed to this degree. For
other attributions see "777", lines 8 and 23).
The Pentagrams of Air.
I '
' B
N / \
/ \ A
V *----------#
#---------* N Name: I H V H
O ---------------- ----------------
I (Ye-ho-wau).
K '/ . . \'
'/ . . \' S
I / . " . \
/ . " . \ H
N / ' '
\ / '
' \ I
G
N
G
The signs of 2 Degree = 9Square. Stretch both arms
upwards and outwards, the elbows bent at right angles, the hand bent back,
the palms upwards as if supporting a weight. (See illustration).
(The Grade of 2 Degree = 9Square is particularly attributed
to the element Air; it refers to the Moon, the path of HB:Taw is
attributed to this degree. For other attributions see "777" lines
9 and 11). {381}
The Pentagrams of Earth
I '
' B
N # / \
* / \ A
V / / \
/ / \
N
O -/-------------- -/--------------
I Name: A D N I (Adonai).
K / '/ . . \'
/ '/ . . \' S
I / / . " . \
/ / . " . \ H
N * / ' ' \
# / ' ' \
I
G
N
G
The Sign of 1 Degree = 10Square. Advance the right
foot, stretch out the right hand upwards and forwards, the left hand downwards
and backwards, the palms open.
(The Grade of 1 Degree = 10Square is particularly attributed
to the element of Earth, See "777" lines 10 and 32 bis).
"The Lesser Ritual of the Hexagram."
This ritual is to be performed after the "Lesser Ritual
of the Pentagram".
(I). Stand upright, feet together, left arm at side, right
across body, holding Wand or other weapon upright in the median line.
Then face East and say:
(II). I.N.R.I.
Yod, Nun, Resh,
Yod.
Virgo, Isis,
Mighty Mother.
Scorpio, Apophis,
Destroyer.
Sol, Osiris,
Slain and Risen.
Isis, Apophis,
Osiris, GR:Iota-Alpha-Omega.
(III). Extend the arms in the form of a cross, and say
"The Sign of Osiris Slain." (See illustration).
(IV). Raise the right arm to point upwards, keeping the
elbow square, and lower the left arm to point downwards, keeping the elbow
square, while turning the head over the left shoulder looking down so that
the eyes follow the left forearm, and say, "The Sign of the Mourning of
Isis". (See illustration).
(V). Raise the arms at an angle of sixty degrees to each
other above the head, which is thrown back, and say, "The Sign of Apophis
and Typhon." (See illustration).
(VI). Cross the arms on the breast, and bow the head and
say, "The Sign of Osiris Risen". (See illustration). {382}
(VII). Extend the arms again as in (III) and cross them again as in (vi) saying: "L.V.X., Lux, the Light of the Cross".
/\
#
/
\ \ (VIII).
With the magical weapon trace the
/
\ \ 1 Hexagram of Fire in the East, saying,
/ /\ \
* "ARARITA" (HB:Aleph-Resh-Aleph-Resh-Yod-Taw-Aleph).
----------
This Word consists of the initials of a
/
\ # sentence which means "One is His
beginning:
/
\ \ One is His Individuality: His Permutation
is
---------- \ 2
One."
*
This hexagram consists of two equilateral triangles, both apices pointed upwards. Begin at the top of the upper triangle and trace it in a dextro-rotary direction. The top of the lower triangle and trace it in dextro-rotary direction. The top of the lower should coincide with the central point of the upper triangle.
/\
#
--------\-
(IX). Trace the Hexagram of Earth in the
2* \/ \/\
South, saying "ARARITA". This Hexagram
\/\ /\
*1 has the apex of the lower triangle pointing
-\--------
downwards, and it should be capable of
# \/
inscription in a circle.
/\
#
/
\ \
/
\ \
/
\ \ 1
---------- *
(X). Trace the Hexagram of Air in the
2* \ /
West, saying "ARARITA". This Hexagram
\ \ /
is like that of Earth; but the bases of the
\ \ /
triangles coincide, forming a diamond.
\ \/
#
{383}
----------
* \ /
\ \ /
\ \ /
(XI). Trace the hexagram of Water in the
# \/
North, saying "ARARITA".
/\ #
This hexagram has the lower triangle placed
/ \ \
above the upper, so that their apices coincide.
/
\ \
/
\ *
----------
(XII). Repeat (I-VII).
The Banishing Ritual is identical, save that the direction of the Hexagrams must be reversed. {384}
"The Greater Ritual of the Hexagram."
INVOKING BANISHING
/\ #
# /\
--------\-
-/--------
2* \/
\/\ Saturn /\/
\/ *2
\/\ /\ *1
1* /\ /\/
-\--------
--------/-
# \/
\/ #
1
2* /\
*--/\--#
-/--------
----------
/\/ \/ # Jupiter
\/ \/
# /\
/\/
/\ /\
--------/-
----------
\/ *1
#--\/--* 2
#--/\--* 1
/\ *2
----------
--------\-
\/ \/
# \/ \/\
/\ /\ Mars
\/\ /\ #
----------
-\--------
2 *--\/--#
1* \/
<>
4:9 *
# 6:7
#-- / /\ # --*5:8
3:10 *-- / /\ * --#
--------\-
--------\-
2:11 */\/ \/\#
#/\/ \/\* 2:11
#\/\
/\/*1:12 Sun 1:12*\/\ /\/#
-\------/-
-\------/-
6:7 *-- # \/ * --#
#-- * \/ # --* 4:9
3:10
5:8
#--/\--*2
/\ *1
----------
--------\-
\/ \/ Venus
# \/ \/\
/\ /\
\/\ /\ #
----------
-\--------
1*--\/--#
2* \/
To invoke or banish planets or zodiacal signs. The Hexagram of
Earth alone is used. Draw the hexagram, {385} beginning from the
point which is attributed to the planet you are dealing with. (See "777"
col. lxxxiii). Thus to invoke Jupiter begin from the right hand point
of the lower triangle, dextro-rotary and complete; then trace the upper
triangle from its left hand point and complete.
1* /\
2*--/\--# Trace the
astrological sigil
-/--------
---------- of the planet in the centre of
/\/ \/ # Mercury\/
\/ your hexagram.
# /\ /\/
/\ /\
For the Zodiac use the
--------/-
---------- hexagram of the planet which
\/ *2
#--\/--*1 rules the sign you require
("777", col. xxxviii) but draw
/\ #
# /\ the astrological
sigil of the
--------\-
-/-------- sign, instead of that of the
1* \/ \/\ Moon /\/
\/ *1 planet.
\/\ /\ *2
2* /\ /\/
-\--------
--------/-
# \/
\/ #
For Caput and Cauda Draconis use the lunar hexagram, with
the sigil of Caput Draconis or Cauda Draconis.
To banish, reverse the hexagram.
In all cases use a conjuration first with Ararita, and next
with the name of the God corresponding to the planet or sign you are dealing
with.
The Hexagrams pertaining to the planets are as in plate
on preceding page.
2. These rituals should be practised until the figures
drawn appear in flame, in flame so near to physical flame that it would
perhaps be visible to the eyes of a bystander, were one present.
It is alleged that some persons have attained the power of actually kindling
fire by these means. Whether this be so or not, the power is not
one to be aimed at.
3. Success in "banishing" is known by a "feeling of cleanliness"
in the atmosphere; success in "invoking" by a "feeling of holiness".
It is unfortunate that these terms are so vague.
But at least make sure of this; that any imaginary figure
or being shall instantly obey the will of the student, when he uses the
appropriate figure. In obstinate cases, the form of the appropriate
God may be assumed. {386}
4. The banishing rituals should be used at the commencement
of any ceremony whatever. Next, the student should use a general
invocation, such as the "Preliminary Invocation" in the "Goetia" as well
as a special invocation to suit the nature of his working.
5. Success in these verbal invocations is so subtle a
matter, and its grades so delicately shaded, that it must be left to the
good sense of the student to decide whether or not he should be satisfied
with his result.
V.
1. Let the student be at rest in one of his prescribed
positions, having bathed and robed with the proper decorum. Let the
place of working be free from all disturbance, and let the preliminary
purifications, banishings and invocations be duly accomplished, and, lastly,
let the incense be kindled.
2. Let him imagine his own figure (preferably robed in
the proper magical garments, and armed with the proper magical weapons)
as enveloping his physical body, or standing near to and in front of him.
3. Let him then transfer the seat of his consciousness
to that imagined figure; so that it may seem to him that he is seeing with
its eyes, and hearing with its ears.
This will usually be the great difficulty of the operation.
4. Let him then cause that imagined figure to rise in
the air to a great height above the earth.
5. Let him then stop and look about him. (It is
sometimes difficult to open the eyes.)
6. Probably he will see figures approaching him, or become
conscious of a landscape.
Let him speak to such figures, and insist upon being answered,
using the proper pentagrams and signs, as previously taught.
7. Let him travel at will, either with or without guidance
from such figure or figures.
8. Let him further employ such special invocations as
will cause to appear the particular places he may wish to visit.
9. Let him beware of the thousand subtle attacks and deceptions
that he will experience, carefully testing the truth of all with whom he
speaks. {387}
Thus a hostile being may appear clothed with glory; the
appropriate pentagram will in such a case cause him to shrivel or decay.
10. Practice will make the student infinitely wary in
such matters.
11. It is usually quite easy to return to the body, but
should any difficulty arise, practice (again) will make the imagination
fertile. For example, one may create in thought a chariot of fire
with white horses, and command the charioteer to drive earthwards.
It might be dangerous to go too far, or to stay too long;
for fatigue must be avoided.
The danger spoken of is that of fainting, or of obsession,
or of loss of memory or other mental faculty.
12. Finally, let the student cause his imagined body in
which he supposes himself to have been travelling to coincide with the
physical, tightening his muscles, drawing in his breath, and putting his
forefinger to his lips. Then let him "awake" by a well-defined act
of will, and soberly and accurately record his experiences.
It may be added that this apparently complicated experiment
is perfectly easy to perform. It is best to learn by "travelling"
with a person already experienced in the matter. Two or three experiments
should suffice to render the student confident and even expert. See
also "The Seer", pp. 295-333, Equinox I, 2.
VI.
1. The previous experiment has little value, and leads
to few results of importance. But it is susceptible of a development
which merges into a form of Dharana --- concentration --- and as such may
lead to the very highest ends. The principal use of the practice
in the last chapter is to familiarise the student with every kind of obstacle
and every kind of delusion, so that he may be perfect master of every idea
that may arise in his brain, to dismiss it, to transmute it, to cause it
instantly to obey his will.
2. Let him then begin exactly as before, but with the
most intense solemnity and determination.
3. Let him be very careful to cause his imaginary body
to rise {388} in a line exactly perpendicular to the earth's tangent at
the point where his physical body is situated (or to put it more simply,
straight upwards).
4. Instead of stopping, let him continue to rise until
fatigue almost overcomes him. If he should find that he has stopped
without willing to do so, and that figures appear, let him at all costs
rise above them.
Yea, though his very life tremble on his lips, let him
force his way upward and onward!
5. Let him continue in this so long as the breath of life
is in him. Whatever threatens, whatever allures, though it were Typhon
and all his hosts loosed from the pit and leagued against him, though it
were from the very Throne of God Himself that a voice issues bidding him
stay and be content, let him struggle on, ever on.
6. At last there must come a moment when his whole being
is swallowed up in fatigue, overwhelmed by its own inertia.<>
Let him sink (when no longer can he strive, though his tongue by bitten
through with the effort and the blood gush from his nostrils) into the
blackness of unconsciousness, and then, on coming to himself, let him write
down soberly and accurately a record of all that hath occurred, yea a record
of all that hath occurred.
EXPLICIT
{389}
LIBER ASTARTE
vel
BERYLLI
SUB FIGURA CLXXV.<>
0. This is the Book of Uniting Himself to a particular
Deity by devotion.
1. "Considerations before the Threshold:" --- First concerning
the choice of a particular Deity. This matter is of no import, sobeit
that thou choose one suited to thine own highest nature. Howsoever,
this method is not so suitable for gods austere as Saturn, or intellectual
as Thoth. But for such deities as in themselves partake in anywise
of love it is a perfect mode.
2. "Concerning the prime method of this Magick Art:" ---
Let the devotee consider well that although Christ and Osiris be one, yet
the former is to be worshipped with Christian, and the latter with Egyptian,
rites. And this, although the rites themselves are ceremonially equivalent.
There should, however, be "one" symbol declaring the transcending of such
limitations; and with regard to the Deity also, there should be some "one"
affirmation of his identity both with all other similar gods of other nations,
and with the Supreme of whom all are but partial reflections.
3. "Concerning the chief place of devotion:" --- This
is the Heart of the Devotee, and should be symbolically represented by
that room or spot which he loves best. And the dearest spot therein
shall be the shrine of his temple. It is most convenient if this
shrine and altar should be sequestered in woods, or in a private grove,
or garden. But let it be protected from the profane.
4. "Concerning the Image of the Deity:" --- Let there
be an image of the Deity; first because in meditation there is mindfulness
induced thereby; and second because a certain power enters and inhabits
it by virtue of the ceremonies; or so it is said, and We deny it not.
Let this image be the most beautiful and perfect which the devotee is able
to procure; or if he be able to paint or to carve the same, it is all the
better. As for Deities with whose nature no Image is compatible,
let them be worshipped in an {390} empty shrine. Such are Brahma,
and Allah. Also some postcaptivity conceptions of Jehovah.
5. "Further concerning the shrine." --- Let this shrine
be furnished appropriately as to its ornaments, according to the book 777.
With ivy and pine-cones, that is to say, for Bacchus, and let lay before
him both grapes and wine. So also for Ceres let there be corn, and
cakes; or for Diana moon-wort and pale herbs, and pure water. Further
it is well to support the shrine with talismans of the planets, signs and
elements appropriate. But these should be made according to the right
Ingenium of the Philosophus by the light of the book 777 during the course
of his Devotion. It is also well, nevertheless, if a magick circle
with the right signs and names be made beforehand.
6. "Concerning the Ceremonies:" --- Let the Philosophus
prepare a powerful Invocation of the particular Deity according to his
Ingenium. But let it consist of these several parts: ---
First, an Imprecation, as of a slave unto his Lord.
Second, an Oath, as of a vassal to his Liege.
Third, a Memorial, as of a child to his Parent.
Fourth, an Orison, as of a Priest unto his God.
Fifth, a Colloquy, as of a Brother with his Brother.
Sixth, a Conjuration, as to a Friend with his Friend.
Seventh, a Madrigal, as of a Lover to his Mistress.
And mark well that the first should be of awe, the second
of fealty, the third of dependence, the fourth of adoration, the fifth
of confidence, the sixth of comradeship, the seventh of passion.
7. "Further concerning the ceremonies." --- Let then this
Invocation be the principal part of an ordered ceremony. And in this
ceremony let the Philosophus in no wise neglect the service of a menial.
Let him sweep and garnish the place, sprinkling it with water or with wine
as is appropriate to the particular Deity, and consecrating it with oil,
and with such ritual as may seem him best. And let all be done with
intensity and minuteness.
8. "Concerning the period of devotion, and the hours
thereof:" --- Let a fixed period be set for the worship; and it is said
that the least time is nine days by seven, and the greatest seven years
by nine. And concerning the hours, let the Ceremony be performed
{391} every day thrice, or at least once, and let the sleep of the Philosophus
be broken for some purpose of devotion at least once in every night.
Now to some it may seem best to appoint fixed hours for
the ceremony. To others it may seem that the ceremony should be performed
as the spirit moves them so to do; for this there is no rule.
9. "Concerning the Robes and Instruments:" --- The
Wand and Cup are to be chosen for this Art; never the Sword or Dagger,
never the Pantacle, unless that Pantacle chance to be of a nature harmonious.
But even so it is best to keep to the Wand and the Cup, and if one must
choose, the Cup.
For the Robes, that of a Philosophus, or that of an Adept
Within is most suitable; or the robe best fitted for the service of the
particular Deity, as a bassara for Bacchus, a white robe for Vesta.
So also for Vesta, one might use for instrument the Lamp; or the sickle,
for Chronos.
10. "Concerning the Incense and Libations." ---
The incense should follow the nature of the particular Deity, as, mastic
for Mercury, dittany for Persephone. Also the libations, as, a decoction
of nightshade for Melancholia, or of Indian hemp for Uranus.
11. "Concerning the harmony of the ceremonies:" --- Let
all these things be rightly considered, and at length, in language of the
utmost beauty at the command of the Philosophus, accompanied, if he has
skill, by music, and interwoven, if the particular Deity be jocund, with
dancing. And all being carefully prepared and rehearsed let it be
practised daily until it be wholly rhythmical with his aspirations, and
as it were, a part of his being.
12. "Concerning the variety of the ceremonies." --- Now,
seeing that every man differeth essentially from every other man, albeit
in essence he is identical, let also these ceremonies assert their identity
by their diversity. For this reason do we leave much herein to the
right Ingenium of the Philosophus.
13. "Concerning the life of the devotee." --- First let
his way of life be such as is pleasing to the particular Deity. Thus
to invoke Neptune, let him go a-fishing; but if Hades, let him not approach
the water that is hateful to Him. {392}
14. "Further, concerning the life of the devotee:" ---
Let him cut away from his life any act, word or thought, that is hateful
to the particular Deity; as, unchastity in the case of Artemis, evasions
in the case of Ares. Besides this, he should avoid all harshness
or unkindness of any kind in thought, word, or deed, seeing that above
the particular Deity is One in whom all is One. Yet also he may deliberately
practise cruelties, where the particular Deity manifests His Love in that
manner, as in the case of Kali, and of Pan. And therefore, before
the beginning of his periods of devotion, let him practise according to
the rules of Liber Jugorum.
15. "Further concerning the life of the devotee:" ---
Now, as many are fully occupied with their affairs, let it be known that
this method is adaptable to the necessities of all.
And We bear witness that this which followeth is the Crux
and Quintessence of the whole Method.
First, if he have no Image, let him take anything soever,
and consecrate it as an Image of his God. Likewise with his robes
and instruments, his suffumigations and libations; for his Robe hath he
not a nightdress; for his instrument a walking stick; for his suffumigation
a burning match; for his libation a glass of water?
But let him consecrate each thing that he useth to the
service of that particular Deity, and not profane the same to any other
use.
16. "Continuation." --- Next, concerning his time if it
be short. Let him labour mentally with his Invocation, concentrating
it, and let him perform this Invocation in his heart whenever he hath the
leisure. And let him seize eagerly upon every opportunity for this.
17. "Continuation." --- Third, even if he have leisure
and preparation, let him seek ever to bring inward the symbols, so that
even in his well ordered shrine the whole ceremony revolve inwardly in
his heart, that is to say in the temple of his body, of which the outer
temple is but an image.
For in the brain is the shrine, and there is no Image
therein; and the breath of man is the incense and the libation.
18. "Continuation." --- Further concerning occupation.
Let the devotee transmute within the alembic of his heart every thought,
or word, or act into the spiritual gold of his devotion. {393}
As thus: eating. Let him say, "I eat this food in
gratitude to my Deity that hath sent it to me, in order to gain strength
for my devotion to Him."
Or: sleeping. Let him say, "I lie down to sleep,
giving thanks for this blessing from my Deity, in order that I may be refreshed
for new devotion to Him."
Or: reading. Let him say: "I read this book that
I may study the nature of my Deity, that further knowledge of Him may inspire
me with deeper devotion to Him."
Or: working. Let him say: "I drive my spade into
the earth that fresh flowers (fruit, or what not) may spring up to His
glory, and that I, purified by toil, may give better devotion to Him."
Or: whatever it may be that he is doing, let him reason
it out in his mind<>, drawing it through circumstance and circumstance
to that one end and conclusion of the matter. And let him not perform
the act until he hath done this.
As it is written: Liber VII, Cap. 5. ---
22. "Every breath, every word, every thought is an act of love
with thee.
23. "The beat of my heart is the pendulum of love.
24. "The songs of me are the soft sighs.
25. "The thoughts of me are very rapture.
26. "And my deeds are the myriads of Thy Children, the stars
and the atoms."
And Remember Well, that if thou wert in truth a lover,
all this wouldst thou do of thine own nature without the slightest flaw
or failure in the minutest part thereof.
19. "Concerning the Lections." --- Let the Philosophus
read solely in his copies of the holy books of Thelema, during the whole
period of his devotion. But if he weary, then let him read books
which have no part whatever in love, as for recreation.
But let him copy out each verse of Thelema which bears
upon this matter, and ponder them, and comment thereupon. For therein
is a wisdom and a magick too deep to utter in any other wise.
20. "Concerning the Meditations." --- Herein is the most
potent method of attaining unto the End, for him who is thoroughly prepared,
being purified by the practice of the Transmutation of {394} deed into
devotion, and consecrated by the right performance of the holy ceremonies.
Yet herein is danger, for that the Mind is fluid as quicksilver, and bordereth
upon the Abyss, and is beset by many sirens and devils that seduce and
attack it to destroy it. Therefore let the devotee beware, and precise
accurately his meditations, even as a man should build a canal from sea
to sea.
21. "Continuation." --- Let then the Philosophus meditate
upon all love that hath ever stirred him. There is the love of David
and of Jonathan, and the love of Abraham and Isaac, and the love of Lear
and Cordelia, and the love of Damon and Pythias, and the love of Sappho
and Atthis, and the love of Romeo and Juliet, and the love of Dante and
Beatrice, and the love of Paolo and Francesca, and the love of Caesar and
Lucrezia Borgia, and the love of Aucassin and Nicolette, and the love of
Daphnis and Chloe, and the love of Cornelia and Caius Gracchus, and the
love of Bacchus and Ariadne, and the love of Cupid and Psyche, and the
love of Endymion and Artemis, and the love of Demeter and Persephone, and
the love of Venus and Adonis, and the love of Lakshmi and Vishnu, and the
love of Siva and Bhavani and the love of Buddha and Ananda, and the love
of Jesus and John, and many more.
Also there is the love of many saints for their particular
deity, as of St. Francis of Assisi for Christ, of Sri Sabhapaty Swami
for Maheswara, of Abdullah Haji Shirazi for Allah, of St Ignatius Loyola
for Mary, and many more.
Now do thou take one such story every night, and enact
it in thy mind, grasping each identity with infinite care and zest, and
do thou figure thyself as one of the lovers and thy Deity as the other.
Thus do thou pass through all adventures of love, not omitting one; and
to each do thou conclude: How pale a reflection is this of my love for
this Deity!
Yet from each shalt thou draw some knowledge of love,
some intimacy with love, that shall aid thee to perfect thy love.
Thus learn the humility of love from one, its obedience from another, its
intensity from a third, its purity from a fourth, its peace from yet a
fifth.
So then thy love being made perfect, it shall be worthy
of that perfect love of His. {395}
22. "Further concerning meditation." --- Moreover let
the Philosophus imagine to himself that he hath indeed succeeded in his
devotion, and that his Lord hath appeared to him, and that they converse
as may be fitting.
23. "Concerning the Mysterious Triangle." --- Now as <>three
cords separately may be broken by a child, while those same cords duly
twisted may bind a giant, let the Philosophus learn to entwine these three
methods of Magick into a Spell.
To this end let him understand that as they are One, because
the end is One, so are they One because the method is One, even the method
of turning the mind toward the particular Deity by love in every act.
And lest thy twine slip, here is a little cord that wrappeth
tightly round and round all, even the Mantram or Continuous Prayer.
24. "Concerning the Mantram or Continuous Prayer." ---
Let the Philosophus weave the Name of the particular Deity into a sentence
short and rhythmical, as, for Artemis: GR:epsilon-pi-epsilon-lambda-theta-omicron-nu,
GR:epsilon-pi-epsilon-lambda-theta-omicron-nu, GR:Alpha-rho-tau-epsilon-mu-iota-sigma;
or, for Shiva: Namo Shivaya namaha Aum; or, for Mary; Ave Maria; or for
Pan,
GR:Chi-alpha-iota-rho-epsilon GR:Sigma-omega-tau-eta-rho
GR:Kappa-omicron-sigma-mu-omicron-upsilon, GR:Iota-omega GR:Pi-alpha-nu,
GR:Iota-omega GR:Pi-alpha-nu; or, for Allah, Hua Allahu alazi lailaha
illa Hua.
Let him repeat this day and night without cessation mechanically
in his brain, which is thus made ready for the advent of that Lord, and
armed against all other.
25. "Concerning the Active and the Passive." --- Let the
Philosophus change from the active love of his particular deity to a state
of passive waiting, even almost a repulsion, the repulsion not of distaste,
but of sublime modesty.
As it is written, Liber LXV. ii. 59, "I have called unto
thee, and I have journeyed with thee<>, and it availed me not." 60.
"I waited patiently, and Thou wast with me from the beginning."
Then let him change back to the Active, until a veritable
rhythm is established between the states, as it were the swinging of a
pendulum. But let him reflect that a vast intelligence is required
for this; for he must stand as it were almost without himself to watch
those phases of himself, And to do this is an high Art, and pertaineth
not altogether to the grade of Philosophus. Neither is it of itself
helpful, but rather the reverse in this especial practice. {396}
26. "Concerning silence." --- Now there may come a time
in the course of this practice when the outward symbols of devotion cease,
when the soul is as it were dumb in the presence of its God. Mark
that this is not a cessation but a transmutation of the barren seed of
prayer into the green shoot of yearning. This yearning is spontaneous,
and it shall be left to grow, whether it be sweet or bitter. For
often times it is as the torment of hell in which the soul burns and writhes
unceasingly. Yet it ends, and at its end continue openly thy Method.
27. "Concerning Dryness." --- Another state wherein at
times the soul may fall is this dark night. And this is indeed purifying,
in such depths that the soul cannot fathom it. It is less like pain
than like death. But it is the necessary death that comes before
the rising of a body glorified.
This state must be endured with fortitude; and no means
of alleviating it may be employed. It may be broken up by the breaking
up of the whole Method, and a return to the world without. This cowardice
not only destroys the value of all that has gone before, but destroys the
value of the Oath of Fealty that thou hast sworn, and makes thy Will a
mockery to men and gods.
28. "Concerning the Deceptions of the Devil." --- Note
well that in this state of dryness a thousand seductions will lure thee
away; also a thousand means of breaking thine oath in spirit without breaking
it in letter. Against this thou mayst repeat the words of thine oath
aloud again and again until the temptation be overcome.
Also the devil will represent to thee that it were much
better for this operation that thou do thus and thus, and seek to affright
thee by fears for thy health or thy reason.
Or he may send against thee visions worse than madness.
Against all this there is but one remedy, the Discipline
of thine Oath. So then thou shalt go through ceremonies meaningless
and hideous to thee, and blaspheme shalt thou against thy Deity and curse
Him. And this mattereth little, for it is not thou, so be that thou
adhere to the Letter of thine Obligation. For thy Spiritual Sight
is closed, and to trust it is to be led into<> the precipice, and hurled
therefrom.
29. "Further of this matter." --- Now also subtler than
all these {397} terrors are the Illusions of Success. But one instant's<>
self-satisfaction or Expansion of thy Spirit, especially in this state
of dryness, and thou art lost. For thou mayst attain the False
Union with the Demon himself. Beware also of even the pride which
rises from having resisted the temptations.
But so many and so subtle are the wiles of Choronzon that
the whole world could not contain their enumeration.
The answer to one and all is the persistence in the literal
fulfilment of the routine. Beware, then, last, of that devil who
shall whisper in thine ear that the letter killeth, but the spirit giveth
life, and answer: Except a corn of wheat fall into the ground, and die,
it abideth alone, but if it die, it bringeth forth much fruit.
Yet shalt thou also beware of disputation with the devil
and pride in the cleverness of thine answers to him. Therefore, if
thou hast not lost the power of silence, let it be first and last employed
against him.
30. "Concerning the Enflaming of the Heart." --- Now learn
that thy methods are dry, one and all. Intellectual exercises, moral
exercises, they are not Love. Yet as a man, rubbing two dry sticks
together for long, suddenly found a spark, so also from time to time will
true Love leap unasked into thy mediation. Yet this shall die and
be reborn again and again. It may be that thou hast no tinder near.
In the end shall come suddenly a great flame and devouring,
and burn thee utterly.
Now of these sparks, and of these splutterings of flame,
and of these beginnings of the Infinite Fire, thou shalt thus be aware.
For the sparks thy heart shall leap up, and thy ceremony or meditation
or toil shall seem of a sudden to go of its own will; and for the little
flames this shall be increased in volume and intensity; and for the beginnings
of the Infinite Fire thy ceremony shall be caught up unto ravishing song,
and thy meditation shall be ecstasy, and thy toil shall be a delight exceeding
all pleasure thou hast ever known.
And of the Great Flame that answereth thee it may not
be spoken; for therein is the End of this Magick Art of Devotion.
31. "Considerations with regard to the use of symbols."
It is to {398} be noted that persons of powerful imagination, will, and
intelligence have no need of these material symbols. There have been
certain saints who are capable of love for an idea as such without it being
otherwise than degraded by "idolising" it, to use this word in its true
sense. Thus one may be impassioned of beauty, without even the need
of so small a concretion of it as "The beauty of Apollo", the "beauty of
roses", the "beauty of Attis". Such persons are rare; it may be doubted
whether Plato himself attained to any vision of absolute beauty without
attaching to it material objects in the first place. A second class
is able to contemplate ideals through this veil; a third class need a double
veil, and cannot think of the beauty of a rose without a rose before them.
For such, is this Method of most use; yet let them know that there is this
danger therein, that they may mistake the gross body of the symbol for
the idea made concrete thereby.
32. "Considerations of further danger to those not purged
of material thought." --- Let it be remembered that in the nature of the
love itself is danger. The lust of the satyr for the nymph is indeed
of the same nature as the affinity of quicklime for water on the one hand,
and of love of Ab for Ama on the other; so also is the triad Osiris, Isis,
Horus like that of a horse, mare, foal, and of red, blue, purple.
And this is the foundation of Correspondences.
But it were false to say "Horus is a foal" or "Horus is
purple". One may say: "Horus resembles a foal in this respect that
he is the offspring of two complementary beings".
33. "Further of this matter." --- So also many have said
truly that since earth is that One,<> and ocean is that One, therefore
earth is ocean. Unto Him good is illusion, and evil is illusion;
therefore good is evil. By this fallacy of logic are many men destroyed.
Moreover, there are those who take the image for the God;
as who should say, my heart is in Tiphereth, an Adeptus is in Tiphereth;
I am therefore an adept.
And in this practice the worst danger is this, that the
love which is its weapon should fail in one of two ways.
First, if the love lack any quality of love, so long is
it not ideal love. For it is written of the Perfected One: "There
is no member of my body which is not the member of some god." Therefore
{399} let not the Philosophus despise any form of love, but harmonise all.
As it is written: Liber LXV, 32. "So therefore Perfection abideth
not in the Pinnacles or in the Foundation, but in the harmony of One with
all."
Second, if any part of this love exceed, there is disease
therein. As, in the love of Othello for Desdemona, love's jealousy
overcame love's tenderness, so may it be in this love of a particular Deity.
And this is more likely, since in this divine love no element may be omitted.
It is by virtue of this completeness that no human love
may in any way attain to more than to foreshadow a little part thereof.
34. "Concerning Mortifications." --- These are not necessary
to this method. On the contrary, they may destroy the concentration,
as counter-irritants to, and so alleviations of, the supreme mortification
which is the Absence of the Deity invoked.
Yet as in mortal love arises a distaste for food, or a
pleasure in things naturally painful, this perversion should be endured
and allowed to take its course. Yet not to the interference with
natural bodily health, whereby the instrument of the soul might be impaired.
And concerning sacrifices for love's sake, they are natural
to this Method, and right.
But concerning voluntary privations and tortures,
without use save as against the devotee, they are generally not natural
to healthy natures, and wrong. For they are selfish. To scourge
one's self serves not one's master; yet to deny one's self bread that one's
child may have cake is the act of a true mother.
35. "Further concerning Mortifications." --- If thy body,
on which thou ridest, be so disobedient a beast that by no means will he
travel in the desired direction, or if thy mind be baulkish and eloquent
as Balaam's fabled Ass, then let the practice be abandoned. Let the
shrine be covered in sackcloth, and do thou put on habits of lamentation,
and abide alone. And do thou return most austerely to the practice
of Liber Jugorum, testing thyself by a standard higher than that hitherto
accomplished, and punishing effractions with a heavier goad. Nor
do thou return to thy devotion until {400} that body and mind are tamed
and trained to all manner of peaceable going.
36. "Concerning minor adjuvant in the ceremonies." ---
I. "Rising on the planes." --- By this method mayst thou assist the imagination
at the time of concluding thine Invocation. Act as taught in Liber
O, by the light of Liber 777.
37. "Concerning minor methods adjuvant in the ceremonies."
--- II. "Talismanic Magic." --- Having made by thine Ingenium a talisman
or pantacle to represent the particular Deity, and consecrated it with
infinite love and care, do thou burn it ceremonially before the shrine,
as if thereby giving up the shadow for the substance. But it is useless
to do this unless thou do really in thine heart value the talisman beyond
all else that thou hast.
38. "Concerning minor methods adjuvant in the ceremonies."
--- III. "Rehearsal." --- It may assist if the traditional history of the
particular Deity be rehearsed before him; perhaps this is best done in
dramatic form. This method is the main one recommended in the "Exercitios
Espirituales" of St. Ignatius, whose work may be taken as a model.
Let the Philosophus work out the legend of his own particular Deity, and
apportioning days to events, live that life in imagination, exercising
the five senses in turn, as occasion arises.
39. "Concerning minor matters adjuvant in the ceremonies."
--- IV. "Duresse." --- This method consists in cursing a deity recalcitrant;
as, threatening ceremonially "to burn the blood of Osiris, and to grind
down his bones to power." This method is altogether contrary to the
spirit of love unless the particular Deity be himself savage and relentless;
as Jehovah or Kali. In such a case the desire to perform constraint
and cursing may be the sign of the assimilation of the spirit of the devotee
with that of his God, and so an advance to the Union with HIm.
40. "Concerning the value of this particular form of Union
or Samadhi:" --- All Samadhi is defined as the ecstatic union of a subject
and object in consciousness, with the result that a third thing arises
which partakes in no way of the nature of the two.
It would seem at first sight that it is of no importance
whatever to choose an object of meditation. For example, the Samadhi
{401} called Atmadarshana might arise from simple concentration of the
thought on an imagined triangle or on the heart.
But as the union of two bodies in chemistry may be endothermic
or exothermic, the combination of Oxygen with Nitrogen is gentle, while
that of Oxygen with Hydrogen is explosive; and as it is found that the
most heat is disengaged as a rule by the union of bodies most opposite
in character, and that the compound resulting from such is most stable,
so it seems reasonable to suggest that the most important and enduring
Samadhi results from the contemplation of the Object most opposite to the
devotee.
<>On other planes, it has been suggested that the most
opposed types make the best marriages and produce the healthiest children.
The greatest pictures and operas are those in which violent extremes are
blended, and so generally in every field of activity. Even in mathematics,
the greatest parallelogram is formed if the lines composing it are set
at right angles.
41. "Conclusions from the foregoing." --- It may then
be suggested to the Philosophus, that although his work will be harder
his reward will be greater if he choose a Deity most remote from his own
nature. This method is harder and higher than that of Liber E.
For a simple object as there suggested is of the same nature as the commonest
things of life, while even the meanest Deity is beyond uninitiated human
understanding. On the same plane, too, Venus is nearer to man than
Aphrodite, Aphrodite than Isis, Isis than Babalon, Babalon than Nuit.
Let him decide therefore according to his discretion on
the one hand and his aspiration on the other; and let not one overrun<>
his fellow.
42. "Further concerning the value of this Method." ---
Certain objections arise. Firstly, in the nature of all human love
is illusion, and a certain blindness. Nor is there any true love
below the Veil of the Abyss. For this reason we give this method
to the Philosophus, as the reflection of the Exempt Adept, who reflects
the Magister Templi and the Magus. Let then the Philosophus attain
this Method as a foundation of the higher Methods to be given to him when
he attains those higher grades. {402}
Another objection lies in the partiality of this Method.
This is equally a defect characteristic of the Grade.
43. "Concerning a notable danger of Success." --- It may
occur that owing to the tremendous power of the Samadhi, overcoming all
other memories as it should and does do, that the mind of the devotee may
be obsessed, so that he declare his particular Deity to be sole God and
Lord. This error has been the foundation of all dogmatic religions,
and so the cause of more misery than all other errors combined.
The Philosophus is peculiarly liable to this because from
the nature of the Method he cannot remain sceptical; he must for the time
believe in his particular Deity. But let him (1) consider that this
belief is only a weapon in his hands, and (2) affirm sufficiently that
his Deity is but an emanation or reflection or eidolon of a Being beyond
him, as was said in Paragraph 2. For if he fail herein, since man
cannot remain permanently in Samadhi, the memorised Image in his mind will
be degraded, and replaced by the corresponding Demon, to his utter ruin.
Therefore, after Success, let him not delight overmuch
in his Deity, but rather busy himself with his other work, not permitting
that which is but a step to become a goal. As it is written, Liber
CLXXXV: "remembering that Philosophy is the Equilibrium of him that is
in the House of Love."
44. "Concerning the secrecy and the rites of Blood." ---
During this practice it is most wise that the Philosophus utter no word
concerning his working, as if it were a Forbidden Love that consumeth him.
But let him answer fools according to their folly; for since he cannot
conceal his love from his fellows, he must speak to them as they may understand.
And as many Deities demand sacrifice, one of men, another
of cattle, a third of doves, let these sacrifices be replaced by the true
sacrifices in thine own heart. Yet if thou must symbolise them outwardly
for the hardness of thine heart, let thine own blood and no other's be
spilt before that altar.<> {403}
Nevertheless, forget not that this practice is dangerous,
and may cause the manifestation of evil things, hostile and malicious,
to thy great hurt.
45. "Concerning a further sacrifice." --- Of this it shall
be understood that nothing is to be spoken; nor need anything be spoken
to him that hath wisdom to comprehend the number of the paragraph.
And this sacrifice is fatal beyond all, unless it be a "sacrificium" indeed.<>
2. Let the Zelator observe the current of his breath.
3. Let him investigate the following statements, and prepare
a careful record of research.
(a) Certain actions induce the flow of the breath through
the right nostril (Pingala); and, conversely, the flow of the breath through
Pingala induces certain actions.
(b) Certain other actions induce the flow of the breath
through the left nostril (Ida), and conversely.
(c) Yet a third class of actions induce the flow of the
breath through both nostrils at once (Sushumna), and conversely.
(d) The degree of mental and physical activity is interdependent
with the distance from the nostrils at which the breath can be felt by
the back of the hand.
4. "First practice." --- Let him concentrate his mind
upon the act of breathing, saying mentally, "The breath flows in", "the
breath flows out", and record the results. [This practice may resolve
itself into Mahasatipatthana (vide Liber XXV) or induce Samadhi.
Whichever occurs should be followed up as the right Ingenium of the Zelator,
or the advice of his Practicus, may determine.]
5. "Second practice." Pranayama. --- This is outlined
in Liber E. Further, let the Zelator accomplished in those practices endeavour
to master a cycle of 10, 20, 40 or even 16, 32, 64. But let this
be done gradually and with due caution. And when he is steady and
easy both in Asana and Pranayama, let him still further increase the period.
Thus let him investigate these statements which follow:
---
(a) If Pranayama be properly performed, the body will
first of all become covered with sweat. This sweat is different in
character from that customarily induced by exertion. If the Practitioner
rub this sweat thoroughly into his body, he will greatly strengthen it.
{405}
(b) The tendency to perspiration will stop as the practice
is continued, and the body become automatically rigid.
Describe this rigidity with minute accuracy.
(c) The state of automatic rigidity will develop into
a state characterised by violent spasmodic movements of which the Practitioner
is unconscious, but of whose result he is aware. This result is that
the body hops gently from place to place. After the first two or
three occurrences of this experience, Asana is not lost. The body
appears (on another theory) to have lost its weight almost completely and
to be moved by an unknown force.
(d) As a development of this stage, the body rises into
the air, and remains there for an appreciably long period, from a second
to an hour or more.
Let him further investigate any mental results which may
occur.
6. "Third Practice." --- In order both to economise his
time and to develop his powers, let the Zelator practise the deep full
breathing which his preliminary exercises will have taught him during his
walks. Let him repeat a sacred sentence (mantra) or let him count,
in such a way that his footfall beats accurately with the rhythm thereof,
as is done in dancing. Then let him practise Pranayama, at first
without the Kumbhakam<>, and paying no attention to the nostrils otherwise
than to keep them clear. Let him begin by an indrawing of the breath
for 4 paces, and a breathing out for 4 paces. Let him increase this
gradually to 6.6, 8.8, 12.12, 16.16 and 24.24, or more if he be able.
Next let him practise in the proper proportion 4.8, 6.12, 8.16, 12.24 and
so on. Then if he choose, let him recommence the series, adding a
gradually increasing period of Kumbhakam<>.
7. "Fourth practice." --- Following on this third practice,
let him quicken his mantra and his pace until the walk develops into a
dance. This may also be practised with the ordinary waltz step, using
a mantra in three-time, such as GR:epsilon-pi-epsilon-lambda-theta-omicron-nu,
GR:epsilon-pi-epsilon-lambda-theta-omicron-nu, GR:Alpha-rho-tau-epsilon-mu-iota-sigma;
or Iao, Iao Sabao; in such cases the practice may be combined with devotion
to a particular deity: see Liber CLXXV. For the dance as such it
is better to use a mantra of a non-committal character, such as GR:Tau-omicron
GR:epsilon-iota-nu-alpha-iota, GR:Tau-omicron GR:Kappa-alpha-lambda-omicron-nu,
GR:Tau-omicron 'GR:Alpha-gamma-alpha-delta-omicron-nu,<> or the like.
{406}
8. "Fifth practice." --- Let him practice mental concentration
during the dance, and investigate the following experiments:
(a) The dance becomes independent of the will.
(b) Similar phenomena to those described in 5 (a), (b),
(c), (d), occur.
9. A note concerning the depth and fullness of the breathing.
In all proper expiration the last possible portion of air should be expelled.
In this the muscles of the throat, chest, ribs, and abdomen must be fully
employed, and aided by the pressing of the upper arms into the flanks,
and of the head into the thorax.
In all proper inspiration the last possible portion of
air must be drawn into the lungs.
In all proper holding of the breath, the body must remain
absolutely still.
Ten minutes of such practice is ample to induce profuse
sweating in any place of a temperature of 17 Degree C or over.
The progress of the Zelator in acquiring a depth and fullness
of breath should be tested by the respirometer.
The exercises should be carefully graduated to avoid overstrain
and possible damage to the lungs.
This depth and fullness of breath should be kept as much
as possible, even in the rapid exercises, with the exception of the sixth
practice following.
10. "Sixth Practice." --- Let the Zelator breathe as shallowly
and rapidly as possible. He should assume the attitude of his moment
of greatest expiration, and breathe only with the muscles of his throat.
He may also practice lengthening the period between each shallow breathing.
(This may be combined, when acquired, with concentration
on the Visuddhi cakkra, i.e. let him fix his mind unwaveringly upon a point
in the spine opposite the larynx.)<>
<>
11. "Seventh practice." --- Let the Zelator practise restraint
of breathing in the following manner. At any stage of breathing let
him suddenly hold the breath, enduring the need to breathe until it passes,
returns, and passes again, and so on until consciousness is lost, either
rising to Samadhi or similar supernormal condition, or falling into oblivion.
{407}
13. "Ninth practice." -- Let him practice the usual forms
of Pranayama, but let Kumbhakam be used after instead of before expiration.
Let him gradually increase the period of this Kumbhakam as in the case
of the other.
14. A note concerning the conditions of these experiments.
The conditions favourable are dry, bracing air, a warm
climate, absence of wind, absence of noise, insects and all other disturbing
influences,<> a retired situation, simple food eaten in great moderation
at the conclusion of the practices of morning and afternoon, and on no
account before practising. Bodily health is almost essential, and
should be most carefully guarded (See Liber CLXXXV, "Task of a Neophyte").
A diligent and tractable disciple, or the Practicus of the Zelator, should
aid him in his work. Such a disciple should be noiseless, patient,
vigilant, prompt, cheerful, of gentle manner and reverent to his master,
intelligent to anticipate his wants, cleanly and gracious, not given to
speech, devoted and unselfish. With all this he should be fierce
and terrible to strangers and all hostile influences, determined and vigorous,
increasingly vigilant, the guardian of the threshold.
It is not desirable that the Zelator should employ any
other creature than a man, save in cases of necessity. Yet for some
of these purposes a dog will serve, for others a woman. There are
also others appointed to serve, but these are not for the Zelator.
15. "Tenth Practice." --- Let the Zelator experiment if
he will with inhalations of oxygen, nitrous oxide, carbon dioxide, and
other gases mixed in small proportion with his air during his practices.
These experiments are to be conducted with caution in the presence of a
medical man of experience, and they are only useful as facilitating a simulacrum
of the results of the proper practices and thereby enheartening the Zelator.
16. "Eleventh practice." --- Let the Zelator at an time
during the practices, especially during the periods of Kumbhakam, throw
his will utterly towards his Holy Guardian Angel, directing his eyes inward
and upward, and turning back his tongue as if to swallow it. {408}
(This latter operation is facilitated by severing the
fraenum linguae, which, if done, should be done by a competent surgeon.
We do not advise this or any similar method of cheating difficulties.
This is, however, harmless.)<>
In this manner the practice is to be raised from the physical
to the spiritual-plane, even as the words Ruh, Ruach, Pneuma, Spiritus,
Geist, Ghost, and indeed words of almost all languages, have been raised
from their physical meanings of wind, <>breath, or movement, to the
spiritual plane. (RV is the old root meaning Yoni and hence Wheel
(Fr. roue, Lat. rota, wheel) and the corresponding Semitic root means "to
go". Similarly spirit is connected with "spiral". -- Ed.)
17. Let the Zelator attach no credit to any statements
that may have been made throughout the course of this instruction, and
reflect that even the counsel which we have given as suitable to the average
case may be entirely unsuitable to his own. {409}
LIBER YOD
SUB FIGURA DCCCXXI
(This book was formerly called Vesta. It is referred to the path of Virgo and the letter Yod.)
I.
1. This is the book of drawing all to a point.
2. Herein are described three methods whereby the consciousness
of the Many may be melted to that of the One.
II.
FIRST METHOD
0. Let a magical circle be constructed, and within it an
upright Tau drawn upon the ground. Let this Tau be devised into 10
squares (See Liber CMLXIII., Illustration 1.)
1. Let the magician be armed with the Sword of Art.<>
2. Let him wear the black robe of a Neophyte.
3. Let a single flame of camphor burn at the top of the
Tau, and let there be no other light or ornament.<>
4. Let him "open" the Temple as in DCLXXI or in any other
convenient manner.
5. Standing at the appropriate quarters, at the edge of
the circle, let him banish the 5 elements by the appropriate rituals.
6. Standing at the edge of the circle, let him banish
the 7 planets by the appropriate rituals. Let him face the actual
position of each planet in the heavens at the time of his working.
7. Let him further banish the twelve signs of the Zodiac
by the appropriate rituals, facing each sign in turn.
8. Let him at each of these 24 banishings make three circumambulations
widdershins, with the signs of Horus and Harpocrates in the East as he
passes it. {410}
9. Let him advance to the square of Malkuth in the Tau,
and perform a ritual of banishing Malkuth. But here let him not leave
the square to circumambulate the circle, but use the formula and God-form
of Harpocrates.
10. Let him advance in turn to the squares Jesod, Hod,
Netzach, Tiphereth, Geburah, Chesed and banish each by appropriate rituals.
11. And let him know that such rituals include the pronunciation
of the appropriate names of God backwards, and also a curse against the
Sephira in respect of all that which it is, for that which distinguishes
and separates it from Kether.
12. Advancing to the squares of Binah and Chokmah in turn,
let him banish these also. And for that by now an awe and trembling
shall have taken hold upon him, let him banish these by a supreme ritual
of inestimable puissance; and let him beware exceedingly lest his will
falter or his courage fail.
13. Finally, let him, advancing to the square of Kether,
banish that also by what means he may. At the end whereof let him
set his foot upon the light, extinguishing it<>; and, as he falleth,
let him fall within the circle.
SECOND METHOD
1. Let the Hermit be seated in his Asana, robed, and let
him meditate in turn upon every several part of his body until that part
is so unreal to him that he no longer includes it in his comprehension
of himself. For example if it be his right foot, let him touch that
foot, and be alarmed, thinking, "A foot! ... foot! What is this foot?
Surely I am not alone in the Hermitage!"
And this practice should be carried out not only at the
time of meditation, but during the day's work.
2. This meditation is to be assisted by reasoning; as
"This foot is not I. If I should lose my foot, I should still be
I. This foot is a mass of changing and decaying flesh, bone, skin,
blood, {411} lymph, etc. while I am the Unchanging and Immortal Spirit,
uniform, not made, unbegotten, formless, self-luminous," etc.
3. This practice being perfect for each part of the body,
let him combine his workings until the whole body is thus understood as
the non-Ego and as illusion.
4. Let then the Hermit, seated in his Asana, meditate
upon the Muladhara Cakkra and its correspondence as a power of the mind,
and destroy it in the same manner as aforesaid. Also by reasoning:
"This emotion (memory, imagination, intellect, will, as it may be) is not
I. This emotion is transient: I am immovable. This emotion
is passion. I am peace", and so on.
Let the other Cakkras in their turn be thus destroyed,
each one with its mental or moral attribute.
5. In this let him be aided by his own psychological analysis,
so that no part of his conscious being be thus left undestroyed.
And on his thoroughness in this matter may turn his success.
6. Lastly, having drawn all his being into the highest
Sahasrara Cakkra, let him remain eternally fixed in meditation thereupon.
7. AUM.
THIRD METHOD.
1. Let the Hermit stimulate each of the senses in turn,
concentrating upon each until it ceases to stimulate.
(The senses of sight and touch are extremely difficult
to conquer. In the end the Hermit must be utterly unable by any effort
to see or feel the object of those senses, O.M.)
2. This being perfected, let him combine them two at a
time.
For example, let him chew ginger (taste and touch), and
watch a waterfall (sight and hearing) and watch incense (sight and smell)
and crush sugar in his teeth (taste and hearing) and so on.
3. These twenty-five practices being accomplished, let
him combine them three at a time, then four at a time.
4. Lastly, let him combine all the senses in a single
object.
And herein may a sixth sense be included. He is
then to withdraw himself entirely from all the stimulations, "perinde ac
cadaver," in spite of his own efforts to attach himself to them.
{412}
5. By this method it is said that the demons of the Ruach,
that is, thoughts and memories, are inhibited, and We deny it not.
But if so be that they arise, let him build a wall between himself and
them according to the method.
6. Thus having stilled the voices of the Six, may he obtain
in sense the subtlety of the Seventh.
7. GR:Alpha-Upsilon-Mu-Gamma-Nu.
(We add the following, contributed by a friend at that
time without the A.'. A.'. and its dependent orders. He worked out
the method himself, and we think it may prove useful to many. O.M.)
(1) The beginner must first practise breathing regularly
through the nose, at the same time trying hard to believe that the breath
goes to the Ajna and not to the lungs.
The Pranayama exercises described in the Equinox Vol.
I, No. 4, p. 101 must next be practised, always with the idea that Ajna
is breathing.
Try to realise that "power," not air, is being drawn into
the Ajna, is being concentrated there during Kumbhakam, and is vivifying
the Ajna during expiration. Try rather to increase the force of concentration
in Ajna than to increase so excessively the length of Kumbhakam as this
is dangerous if rashly undertaken.
(2) Walk slowly in a quiet place; realise that the legs
are moving, and study their movements. Understand thoroughly that
these movements are due to nerve messages sent down from the brain, and
that the controlling power lies in the Ajna. The legs are automatic,
like those of a wooden monkey: the power in Ajna is that which does the
work, is that which walks. This is not hard to realise, and should
be grasped firmly, ignoring all other walking sensations.
Apply this method to every other muscular movement.
(3) Lie flat on the back with the feet under a heavy piece
of furniture. Keeping the spine straight and the arms in a line with
the body, rise slowly to a sitting posture, by means of the force residing
in the Ajna (i.e. try to prevent the mind dwelling one any other exertion
or sensation.)
Then let the body slowly down to its original position.
Repeat {413} this two or three times, every night and morning, and slowly
increase the number of repetitions.
(4) Try to transfer all bodily sensations to the Ajna,
e.g., "I am cold" should mean "I feel cold", or better still, "I am aware
of a sensation of cold" --- transfer this to the Ajna, "the Ajna is aware",
etc.
(5) Pain if very slight may easily be transferred to the
Ajna after a little practice. The best method for beginner is to
imagine he has a pain in the body and then imagine that it passes directly
into the Ajna. It does not pass through the intervening structures,
but goes direct. After continual practice even severe pain may be
transferred to the Ajna.
(6) Fix the mind on the base of the spine and then gradually
move the thoughts upwards to the Ajna.
(In this meditation Ajna is the Holy of Holies, but it
is dark and empty.)
Finally, strive hard to drive anger and other obsessing
thoughts into the Ajna. Try to develop a tendency to think hard of
Ajna when these thoughts attack the mind, and let Ajna conquer them.
Beware of thinking of My" Ajna". In these meditations
and practices, Ajna does not belong to you; Ajna is the master and worker,
you are the wooden monkey. {414}
LIBER HB:Taw-Yod-Shin-Aleph-Resh-Bet
vel THISHARB
SUB FIGURA CMXIII.<>
000. May be.
(00. It has not been possible to construct this book on
a basis of pure Scepticism. This matters less, as the practice leads
to scepticism, and it may be through it.)
0. This book is not intended to lead to the supreme attainment.
On the contrary, its results define the separate being of the Exempt Adept
from the rest of the Universe, and discover his relation to the Universe.<>
1. It is of such importance to the Exempt Adept that We
cannot overrate it. Let him in no wise adventure the plunge into
the Abyss until he has accomplished this to his most perfect satisfaction.<>
2. For in the Abyss no effort is anywise possible.
The Abyss is passed by virtue of the mass of the Adept and his Karma.
Two forces impel him: (1) the attraction of Binah, (2) the impulse of his
Karma; and the ease and even the safety of his passage depend on the strength
and direction of the latter.<<ONE'S the of is by one no false has
It been on only can or those them one?s life truth thought action; until
standard virtue control giving off. jumping momentum. move born, and, up,
Therefore notions. guided hitherto>
3. Should one rashly dare the passage, and take the irrevocable
Oath of the Abyss, he might be lost therein through Aeons of incalculable
agony; he might even be thrown back upon Chesed, with the terrible Karma
of failure added to his original imperfection.
4. It is even said that in certain circumstances it is
possible to {415} fall altogether from the Tree of Life and to attain the
Towers of the Black Brothers. But We hold that this is not possible
for any adept who has truly attained his grade, or even for any man who
has really sought to help humanity even for a single second<>, and that
although his aspiration have been impure through vanity or any similar
imperfections.
5. Let then the Adept who finds the result of these meditations
unsatisfactory refuse the Oath of the Abyss, and live so that his Karma
gains strength and direction suitable to the task at some future period.<>
6. Memory is essential to the individual consciousness;
otherwise the mind were but a blank sheet on which shadows are cast.
But we see that not only does the mind retain impressions, but that it
is so constituted that its tendency is to retain some more excellently
than others. Thus the great classical scholar, Sir Richard Jebb,
was unable to learn even the schoolboy mathematics required for the preliminary
examination at Cambridge University, and a special Grace<> of the authorities
was required in order to admit him.
7. The first method to be described has been detailed
in Bhikkhu Ananda Metteya's "Training of the Mind" (Equinox I, 5, pp. 28-59,
and especially pp. 48-57). We have little to alter or to add.
Its most important result as regards the Oath of the Abyss, is the freedom
from all desire or clinging to anything which it gives. Its second
result is to aid the adept in the second method, by supplying him with
further data for his investigation.<>
8. The stimulation of memory useful in both practices
is also achieved by simple meditation (Liber E), in a certain stage of
which old memories arise unbidden. The adept may then practise this,
stopping at this stage, and encouraging instead of suppressing the flashes
of memory.
9. Zoroaster has said, "Explore the River of the Soul,
whence {416} or in what order you have come; so that although you have
become a servant to the body, you may again rise to that Order (the A.'.
A.'.) from which you descended, joining Works (Kamma) to the Sacred Reason
(the Tao)".
10. The Result of the Second Method is to show the Adept
to what end his powers are destined. When he has passed the Abyss
and becomes Nemo, the return of the current causes him "to appear in the
Heaven of Jupiter as a morning star or as an evening star".<>
In other words he should discover what may be the nature of his work.
Thus Mohammed was a Brother reflected into Netzach, Buddha a Brother reflected
into Hod, or, as some say, Daath. The present manifestation of Frater
P. to the outer is in Tiphereth, to the inner in the path of Leo.
II. "First Method." Let the Exempt Adept first train
himself to think backwards by external means, as set forth here following.
---
(a) Let him learn to write backwards,
with either hand.
(b) Let him learn to walk backwards.
(c) Let him constantly watch, if convenient,
cinematograph
films, and listen to phonograph records, reversed,
and let him so accustom himself to these that they
appear natural and appreciable as a whole.
(d) Let him practise speaking backwards:
thus for "I am
He" let him say, "Eh ma I".
(e) Let him learn to read backwards.
In this it is difficult to
avoid cheating one's self, as an expert reader sees a
a sentence at a glance. Let his disciple read aloud to
him backwards, slowly at first, then more quickly.
(f) Of his own ingenium, let him devise
other methods.
12. In this his brain will at first be overwhelmed by
a sense of utter confusion; secondly, it will endeavour to evade the difficulty
by a trick. The brain will pretend to be working backwards when {417}
it is merely normal. It is difficult to describe the nature of the
trick, but it will be quite obvious to anyone who has done practices (a)
and (b) for a day or two. They become quite easy, and he will think
that he is making progress, an illusion which close analysis will dispel.
13. Having begun to train his brain in this manner and
obtained some little success, let the Exempt Adept, seated in his Asana,
think first of his present attitude, next of the act of being seated, next
of his entering the room, next of his robing, etc. exactly as it happened.
And let him most strenuously endeavour to think each act as happening backwards.
It is not enough to think, "I am seated here, and before that I was standing,
and before that I entered the room", etc. That series is the trick
detected in the preliminary practices. The series must not run "ghi-def-abc"
but "ihgfedcba": not "horse a is this" but "esroh a si siht". To
obtain this thoroughly well, practice (c) is very useful. The brain
will be found to struggle constantly to right itself, soon accustoming
itself to accept "esroh" as merely another glyph for "horse". This
tendency must be constantly combated.
14. In the early stages of this practice, the endeavour
should be to meticulous minuteness of detail in remembering actions; for
the brain's habit of thinking forward will at first be insuperable.
Thinking of large and complex actions, then, will give a series which we
may symbolically write "opqrstu-hijklmn-abcdefg". If these be split
into detail, we shall have "stu-pqr-o-mn-kl-hij-fg-cde-ab" which is much
nearer to the ideal "utsrqponmlkjihgfedcba".
15. Capacities differ widely, but the Exempt Adept need
have no reason to be discouraged if after a month's continuous labour he
find that now and again for a few seconds his brain really works backwards.
16. The Exempt Adept should concentrate his efforts upon
obtaining a perfect picture of five minutes backwards rather than upon
extending the time covered by his meditation. For this preliminary
training of the brain is the Pons Asinorum of the whole process.
17. This five minutes' exercise being satisfactory, the
Exempt Adept may extend the same at his discretion to cover an hour, a
{418} day, a week, and so on. Difficulties vanish before him as he
advances; the extension from a day to the course of his whole life will
not prove so difficult as the perfecting of the five minutes.
18. This practice should be repeated at least four times
daily, and progress is shown firstly by the ever easier running of the
brain, secondly by the added memories which arise.
19. It is useful to reflect during this practice, which
in time becomes almost mechanical, upon the way in which effects spring
from causes. This aids the mind to link its memories, and prepares
the adept for the preliminary practice of the second method.
20. Having allowed the mind to return for some hundred
times to the hour of birth, it should be encouraged to endeavour to penetrate
beyond that period.<> If it be properly trained to run backwards,
there will be little difficulty in doing this, although it is one of the
distinct steps in the practice.
21. It may be then that the memory will persuade the adept
of some previous existence. Where this is possible, let it be checked
by an appeal to facts, as follows: ---
22. It often occurs to men that on visiting a place to
which they have never been, it appears familiar. This may arise from
a confusion of thought or a slipping of the memory, but it is conceivably
a fact.
If, then, the adept "remember" that he was in a previous
life in some city, say Cracow, which he has in this life never visited,
let him describe from memory the appearance of Cracow, and of its inhabitants,
setting down their names. Let him further enter into details of the
city and its customs. And having done this with great minuteness,
let him confirm the same by consultation with historians and geographers,
or by a personal visit, remembering (both to the credit of his memory and
its discredit) that historians, geographers, and himself are alike fallible.
But let him not trust his memory, to assert its conclusions as fact, and
act thereupon, without most adequate confirmation.
23. This process of checking his memory should be practised
{419} with the earlier memories of childhood and youth by reference to
the memories and records of others, always reflecting upon the fallibility
even of such safeguards.
24. All this being perfected, so that the memory reaches
back into aeons incalculably distant, let the Exempt Adept meditate upon
the fruitlessness of all those years, and upon the fruit thereof, severing
that which is transitory and worthless from that which is eternal.
And it may be that he being but an Exempt Adept may hold all to be savourless
and full of sorrow.
25. This being so, without reluctance will he swear the
Oath of the Abyss.
26. "Second Method." --- Let the Exempt Adept, fortified
by the practice of the first method, enter the preliminary practice of
the second method.
27. "Second Method." --- Preliminary Practices.
Let him, seated in his Asana, consider any event, and trace it to its immediate
causes. And let this be done very fully and minutely. Here,
for example, is a body erect and motionless. Let the adept consider
the many forces which maintain it; firstly, the attraction of the earth,
of the sun, of the planets, of the farthest stars, nay of every mote of
dust in the room, one of which (could it be annihilated) would cause that
body to move, although so imperceptibly. Also the resistance of the
floor, the pressure of the air, and all other external conditions.
Secondly, the internal forces which sustain it, the vast and complex machinery
of the skeleton, the muscles, the blood, the lymph, the marrow, all that
makes up a man. Thirdly the moral and intellectual forces involved,
the mind, the will, the consciousness. Let him continue this with
unremitting ardour, searching Nature, leaving nothing out.
28. Next, let him take one of the immediate causes of
his position, and trace out its equilibrium. For example, the will.
What determines the will to aid in holding the body erect and motionless?
29. This being discovered, let him choose one of the forces
which determined his will, and trace out that in similar fashion; and let
this process be continued for many days until the interdependence of all
things is a truth assimilated in his inmost being. {420}
30. This being accomplished, let him trace his own history
with special reference to the causes of each event. And in this practice
he may neglect to some extent the universal forces which at all times act
on all, as for example, the attraction of masses, and let him concentrate
his attention upon the principal and determining or effective causes.
For instance, he is seated, perhaps, in a country place
in Spain. Why? Because Spain is warm and suitable for meditation,
and because cities are noisy and crowded. Why is Spain warm? and
why does he wish to meditate? Why choose warm Spain rather than warm India?
To the last question: Because Spain is nearer to his home. Then why
is his home near Spain? Because his parents were Germans. And why
did they go to Germany? And so during the whole meditation.
31. On another day, let him begin with a question of another
kind, and every day devise new questions, not concerning his present situation,
but also abstract questions. Thus let him connect the prevalence
of water upon the surface of the globe with its necessity to such life
as we know, with the specific gravity and other physical properties of
water, and let him perceive ultimately through all this the necessity and
concord of things, not concord as the schoolmen of old believed, making
all things for man's benefit or convenience, but the essential mechanical
concord whose final law is "inertia." And in these meditations let
him avoid as if it were the plague any speculations sentimental or fantastic.
32. "Second Method." The Practice Proper.
--- Having then perfected in his mind these conceptions, let him apply
them to his own career, forging the links of memory into the chain of necessity.
And let this be his final question: To what purpose am
I fitted? Of what service can my being prove to the Brothers of the
A.'. A.'. if I cross the Abyss, and am admitted to the City of the Pyramids?
33. Now that he may clearly understand the nature of this
question, and the method of solution, let him study the reasoning of the
anatomist who reconstructs an animal from a single bone.
To take a simple example. ---
34. Suppose, having lived all my life among savages, a
ship is {421} cast upon the shore and wrecked. Undamaged among the
cargo is a "Victoria". What is its use? The wheels speak of
roads, their slimness of smooth roads, the brake of hilly roads.
The shafts show that it was meant to be drawn by an animal, their height
and length suggest an animal of the size of a horse. That the carriage
is open suggests a climate tolerable at any time of the year.<>
The height of the box suggest crowded streets, or the spirited character
of the animal employed to draw it. The cushions indicate its use
to convey men rather than merchandise; its hood that rain sometimes falls,
or that the sun is at times powerful. The springs would imply considerable
skill in metals; the varnish much attainment in that craft.
35. Similarly, let the adept consider of his own case.
Now that he is on the point of plunging into the Abyss a giant Why? confronts
him with uplifted club.
36. There is no minutest atom of his composition which
can be withdrawn without making him some other than he is; no useless moment
in his past. Then what is his future? The "Victoria" is not
a wagon; it is not intended for carting hay. It is not a sulky; it
is useless in trotting races.
37. So the adept has military genius, or much knowledge
of Greek; how do
these attainments help his purpose, or the purpose of the Brothers?
He was
ut to death by Calvin, or stoned by Hezekiah; as a snake he was
killed by a villager, or as an elephant slain in battle under Hamilcar.
How do such memories help him? Until he have thoroughly mastered
the reason for every incident in his past, and found a purpose for every
item of his present equipment,<> he cannot truly answer even those Three
Question what were first put to him, even the Three Questions of the Ritual
of the Pyramid; he is not ready to swear the Oath of the Abyss.
38. But being thus enlightened, let him swear the Oath
of the Abyss; yea, let him swear the Oath of the Abyss. {422}
LIBER B
vel
MAGI
SUB FIGURA I.
00. One is the Magus: twain His forces; four His weapons.
These are the seven Spirits of Unrighteousness; seven vultures of evil.
Thus is the art and craft of the Magus but glamour. How shall He
destroy Himself?
0. Yet the Magus hath power upon the Mother both directly
and through love. And the Magus is Love, and bindeth together That
and This in His Conjuration.
1. In the beginning doth the Magus speak Truth, and send
forth Illusion and Falsehood to enslave the soul. Yet therein is
the Mystery of Redemption.
2. By his Wisdom made He the Worlds: the World<> that
is God is none other than He.
3. Now then shall He end His Speech with Silence?
For He is Speech.
4. He is the First and the Last. How shall He cease
to number Himself?
5. By a Magus is this writing made known through the mind
of a Magister. The one uttereth clearly, and the other Understandeth;
yet the Word is falsehood, and the Understanding darkness. And this
saying is of All Truth.
6. Nevertheless it is written; for there be times of darkness,
and this as a lamp therein.
7. With the Wand createth He.
8. With the Cup preserveth He.
9. With the Dagger destroyeth He.
10. With the Coin redeemeth He.
11. His weapons fulfil the wheel; and on What Axle that turneth
is not known unto Him.
12. From all these actions must He cease before the curse of
His Grade is uplifted from Him. Before He attain to that which existeth
without Form.
13. And if at this time He be manifested upon earth as a Man,
and therefore is this present writing, let this be His method, that {423}
the curse of His grade, and the burden of His attainment, be uplifted from
Him.
14. Let Him beware of abstinence from action. For
the curse of His grade is that he must speak Truth, that the Falsehood
thereof may enslave the souls of men. Let Him then utter that without
Fear, that the Law may be fulfilled. And according to His Original
Nature will that law be shapen, so that one may declare gentleness and
quietness, being an Hindu; and another fierceness and servility, being
a Jew; and yet another ardour and manliness, being an Arab. Yet this
matter toucheth the mystery of Incarnation, and is not here to be declared.
15. Now the grade of a Magister teacheth the Mystery of
Sorrow, and the grade of a Magus the Mystery of Change, and the grade of
Ipsissimus the Mystery of Selflessness, which is called also the Mystery
of Pan.
16. Let the Magus then contemplate each in turn, raising
it to the ultimate power of Infinity. Wherein Sorrow is Joy, and
Change is Stability, and Selflessness is Self. For the interplay
of the parts hath no action upon the whole. And this contemplation
shall be performed not by simple meditation --- how much less then by reason!
--- but by the method which shall have been given unto Him in His initiation
to the Grade.
17. Following which method, it shall be easy for Him to
combine that trinity from its elements, and further to combine Sat-Chit-Ananda,
and Light, Love, Life, three by three into nine that are one, in which
meditation success shall be That which was first adumbrated to Him in the
grade of Practicus (which reflecteth Mercury into the lowest world) in
"Liber XXVII," "Here is Nothing under its three forms."
18. And this is the Opening of the Grade of Ipsissimus,
and by the Buddhists it is called the trance Nerodha-Samapatti.
19. And woe, woe, woe, yea woe, and again woe, woe, woe,
unto seven times be His that preacheth not His law to men!
20. And woe also be unto Him that refuseth the curse of
the grade of a Magus, and the burden of the Attainment thereof.
21. And in the word CHAOS let the book be sealed, yea,
let the Book be sealed. {424}
LIBER RESH
vel
HELIOS
SUB FIGURA CC.
0. These are the adorations to be performed by aspirants<>
to the A.'. A.'.
1. Let him greet the Sun at dawn, facing East, giving
the sign of his grade. And let him say in a loud voice:
Hail unto Thee who art Ra in Thy rising, even unto Thee
who art Ra in Thy strength, who travellest over the Heavens in Thy bark
at the Uprising of the Sun.
Tahuti standeth in His splendour at the prow, and Ra-Hoor
abideth at the helm.
Hail unto Thee from the Abodes of Night!
2. Also at Noon, let him greet the Sun, facing South,
giving the sign of his grade. And let him say in a loud voice:
Hail unto Thee who art Ahathoor in Thy triumphing, even
unto Thee who art Ahathoor in Thy beauty, who travellest over the Heavens
in Thy bark at the Mid-course of the Sun.
Tahuti standeth in His splendour at the prow, and Ra-Hoor
abideth at the helm.
Hail unto Thee from the Abodes of Morning!
3. Also, at Sunset, let him greet the Sun, facing West,
giving the sign of his grade. And let him say in a loud voice:
Hail unto Thee who art Tum in Thy setting, even unto Thee
who art Tum in Thy joy, who travellest over the Heavens in Thy bark at
the Down-going of the Sun.
Tahuti standeth in His splendour at the prow, and Ra-Hoor
abideth at the helm.
Hail unto Thee from the Abodes of Day!
4. Lastly, at Midnight, let him greet the Sun, facing
North, giving the sign of his grade, and let him say in a loud voice:
Hail unto thee who art Khephra in Thy hiding, even unto
Thee who art Khephra in Thy silence, who travellest over the Heavens in
Thy bark at the Midnight Hour of the Sun. {425}
Tahuti standeth in His splendour at the prow, and Ra-Hoor
abideth at the helm.
Hail unto Thee from the Abodes of Evening.
5. And after each of these invocations thou shalt give
the sign of silence, and afterward thou shalt perform the adoration that
is taught thee by thy Superior. And then do thou compose Thyself
to holy meditation.
6. Also it is better if in these adorations thou assume
the God-form of Whom thou adorest, as if thou didst unite with Him in the
adoration of That which is beyond Him.
7. Thus shalt thou ever be mindful of the Great Work which
thou hast undertaken to perform, and thus shalt thou be strengthened to
pursue it unto the attainment of the Stone of the Wise, the Summum Bonum,
True Wisdom and Perfect Happiness. {426}
LIBER III
vel
JUGORUM.
0.<>
0. Behold the Yoke upon the neck of the Oxen! Is
it not thereby that the Field shall be ploughed? The Yoke is heavy,
but joineth together them that are separate --- Glory to Nuit and to Hadit,
and to Him that hath given us the Symbol of the Rosy Cross!
Glory unto the Lord of the Word Abrahadabra, and Glory
unto Him that hath given us the Symbol of the Ankh, and of the Cross within
the Circle!
1. Three are the Beasts wherewith thou must plough the
Field; the Unicorn, the Horse, and the Ox. And these shalt thou yoke
in a triple yoke that is governed by One Whip.
2. Now these Beasts run wildly upon the earths<> and
are not easily obedient to the Man.
3. Nothing shall be said here of Cerberus, the great Beast
of Hell that is every one of these and all of these, even as Athanasius
hath foreshadowed. For this matter<<(i.e. the matter of Cereberus).>>
is not of Tiphereth without, but Tiphereth within.
I.
0. The Unicorn is speech. Man, rule thy Speech!
How else shalt thou master the Son, and answer the Magician at the right
hand gateway of the Crown?
1. Here are practices. Each may last for a week
or more.
(a) Avoid using some common word, such as "and" or "the"
or "but"; use a paraphrase.
(b) Avoid using some letter of the alphabet, such as "t"
or "s" or "m"; use a paraphrase.
(c) Avoid using the pronouns and adjectives of the first
person; use a paraphrase.
Of thine own ingenium devise others. {427}
2. On each occasion that thou art betrayed into saying
that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm
with a razor; even as thou shouldst beat a disobedient dog. Feareth
not the Unicorn the claws and teeth of the Lion?
3. Thine arm then serveth thee both for a warning and
for a record. Thou shalt write down thy daily progress in these practices,
until thou art perfectly vigilant at all times over the least word that
slippeth from thy tongue.
Thus bind thyself, and thou shalt be for ever free.
II.
0. The Horse is Action. Man, rule thine Action.
How else shalt thou master the Father, and answer the Fool at the Left
Hand Gateway of the Crown?
1. Here are practices. Each may last for a week,
or more.
(a) Avoiding lifting the left arm above the waist.
(b) Avoid crossing the legs.
Of thine own ingenium devise others.
2. On each occasion that thou art betrayed into doing
that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm
with a razor; even as thou shouldst beat a disobedient dog. Feareth
not the Horse the teeth of the Camel?
3. Thine arm then serveth thee both for a warning and
for a record. Thou shalt write down thy daily progress in these practices,
until thou art perfectly vigilant at all times over the least action that
slippeth from the least of thy fingers.
Thus bind thyself, and thou shalt be for ever free.
III.
0. The Ox is Thought. Man, rule thy Thought!
How else shalt thou master the Holy Spirit, and answer the High Priestess
in the Middle Gateway of the Crown?
1. Here are practices. Each may last for a week
or more.
(a) Avoid thinking of a definite subject and all things
connected with it, and let that subject be one which commonly occupies
much of thy thought, being frequently stimulated by sense-perceptions or
the conversation of others. {428}
(b) By some device, such as the changing of thy ring from
one finger to another, create in thyself two personalities, the thoughts
of one being within entirely different limits from that of the other, the
common ground being the necessities of life.<>
Of thine own Ingenium devise others.
2. On each occasion that thou art betrayed into thinking
that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm
with a razor; even as thou shouldst beat a disobedient dog. Feareth
not the Ox the Goad of the Ploughman?
3. Thine arm then serveth thee both for a warning and
for a record. Thou shalt write down thy daily progress in these practices,
until thou art perfectly vigilant at all times over the least thought that
ariseth in thy brain.
Thus bind thyself, and thou shalt be for ever free.
{429}
LIBER CHETH
vel
VALLUM ABIEGNI
SUB FIGURA CLVI.
1. This is the secret of the Holy Graal, that is the sacred
vessel of our Lady, the Scarlet Woman, Babalon the Mother of Abominations,
the Bride of Chaos, that rideth upon our Lord the Beast.
2. Thou shalt drain out thy blood that is thy life into
the golden cup of her fornication.
3. Thou shalt mingle thy life with the universal life.
Thou shalt keep not back one drop.
4. Then shall thy brain be dumb, and thy heart beat no
more, and all thy life shall go from thee; and thou shalt be cast out upon
the midden, and the birds of the air shall feast upon thy flesh, and thy
bones shall whiten in the sun.
5. Then shall the winds gather themselves together and
bear thee up as it were a little heap of dust in a sheet that hath four
corners, and they shall give it unto the guardian<> of the Abyss.
6. And because there is no life therein, the guardian<>
of the Abyss shall bid the angels of the winds pass by. And the angels
thereof shall be no more.<>
7. Now therefore that thou mayest achieve this ritual
of the Holy Graal, do thou divest thyself of all thy goods.
8. Thou hast wealth; give it unto them that have need
thereof, yet no desire toward it.
9. Thou hast health; slay thyself in the fervour of thine
abandonment unto Our Lady. Let thy flesh hang loose upon thy bones,
and thine eyes glare with thy quenchless lust unto the Infinite, with thy
passion for the Unknown, for Her that is beyond Knowledge the accursed
one.
10. Thou hast love; tear thy mother from thine heart and spit
in the face of thy father. Let thy foot trample the belly of thy
wife, and let the babe at her breast be the prey of dogs and vultures.
11. For if thou dost not this with thy will, then shall We do
{430} this despite thy will. So that thou attain to the Sacrament
of the Graal in the Chapel of Abominations.
12. And behold! if by stealth thou keep unto thyself one thought
of thine, then shalt thou be cast out into the abyss for ever; and thou
shalt be the lonely one, the eater of dung, the afflicted in the Day of
Be-With-Us.
13. Yea! verily this is the Truth, this is the Truth, this is
the Truth. Unto thee shall be granted joy and health and wealth and
wisdom when thou art no longer thou.
14. Then shall every gain be a new sacrament, and it shall not
defile thee; thou shalt revel with the wantons<> in the market place,
and the virgins shall fling roses upon thee, and the merchants bend their
knees and bring thee gold and spices. Also young boys shall pour
wonderful wines for thee, and the singers and the dancers shall sing and
dance for thee.
15. Yet shalt thou not be therein, for thou shalt be forgotten,
dust lost in dust.
16. Nor shall the aeon itself avail thee in this; for from the
dust shall a white ash be prepared by Hermes the Invisible.
17. And this is the wrath of God, that these things should be
thus.
18. And this is the grace of God, that these things should be
thus.
19. Wherefore I charge you that ye come unto me in the Beginning;
for if ye take but one step in this Path, ye must arrive inevitably at
the end thereof.
20. This Path is beyond Life and Death; it is also beyond Love,
but that ye know not, for ye know not Love.
21. And the end thereof is known not even unto Our Lady, nor
to the Beast whereon She rideth, nor unto the Virgin her daughter, nor
unto Chaos her lawful Lord; but unto the Crowned Child is it known?
It is not known if it be known.
22. Therefore unto Hadit and unto Nuit be the glory in the End
and the Beginning; yea, in the End and the Beginning. {431}
LIBER A'ASH
vel
CAPRICORNI PNEUMATICI
SUB FIGURA CCCLXX.
0. Gnarled Oak of God! In thy branches is the lightning
nested! Above thee hangs the Eyeless Hawk.
1. Thou art blasted and black! Supremely solitary
in that heath of scrub.
2. Up! The Ruddy clouds hang over thee! It
is the storm.
3. There is a flaming gash in the sky.
4. Up.
5. Thou art tossed about in the grip of the storm for
an aeon and an aeon and an aeon. But thou givest not thy sap; thou
fallest not.
6. Only in the end shalt thou give up thy sap when the
great God F.I.A.T. is enthroned on the day of Be-With-Us.
7. For two things are done and a third thing is begun.
Isis and Osiris are given over to incest and adultery. Horus leaps
up thrice armed from the womb of his mother. Harpocrates his twin
is hidden within him. SET is his holy covenant, that he shall display
in the great day of M.A.A.T., that is being interpreted the Master of the
Temple of A.'. A.'., whose name is Truth.
8. Now in this is the magical power known.
9. It is like the oak that hardens itself and bears up
against the storm. It is weather-beaten and scarred and confident
like a sea-captain.
10. Also it straineth like a hound in the leash.
11. It hath pride and great subtlety. Yea, and glee also!
12. Let the Magus act thus in his conjuration.
13. Let him sit and conjure; let him draw himself together in
that forcefulness; let him rise next swollen and straining; let him dash
back the hood from his head and fix his basilisk eye upon the sigil of
the demon. Then let him sway the force of him to and fro like a satyr
in silence, until the Word burst from his throat.
14. Then let him not fall exhausted, although he<> might
have been ten thousandfold the human; but that which floodeth him is {432}
the infinite mercy of the Genitor-Genitrix of the Universe, whereof he
is the Vessel.
15. Nor do thou deceive thyself. It is easy to tell
the live force from the dead matter. It is no easier to tell the
live snake from the dead snake.
16. Also concerning vows. Be obstinate, and be not
obstinate. Understand that the yielding of the Yoni is one with the
lengthening of the Lingam. Thou art both these; and thy vow is but
the rustling of the wind on Mount Meru.
17. How<> shalt thou adore me who am the Eye and the
Tooth, the Goat of the Spirit, the Lord of Creation. I am the Eye
in the Triangle, the Silver Star that ye adore.
18. I am Baphomet, that is the Eightfold Word that shall
be equilibrated with the Three.
19. There is no act or passion that shall not be an hymn
in mine honour.
20. All holy things and all symbolic things shall be my
sacraments.
21. These animals are sacred unto me; the goat, and the
duck, and the ass, and the gazelle, the man, the woman and the child.
22. All corpses are sacred unto me; they shall not be
touched save in mine eucharist. All lonely places are sacred unto
me; where one man gathereth himself together in my name, there will I leap
forth in the midst of him.
23. I am the hideous god, and who mastereth me is uglier
than I.
24. Yet I give more than Bacchus and Apollo; my gifts
exceed the olive and the horse.
25. Who worshippeth me must worship me with many rites.
26. I am concealed with all concealments; when the Most
Holy Ancient One is stripped and driven through the market place, I am
still secret and apart.
27. Whom I love I chastise with many rods.
28. All things are sacred to me; no thing is sacred from
me.
29. For there is no holiness where I am not.
30. Fear not when I fall in the fury of the storm; for
mine acorns are blown afar by the wind; and verily I shall rise again,
{433} and my children about me, so that we shall uplift our forest in Eternity.
31. Eternity is the storm that covereth me.
32. I am Existence, the Existence that existeth not save
through its own Existence, that is beyond the Existence of Existences,
and rooted deeper than the No-Thing-Tree in the Land of No-Thing.
33. Now therefore thou knowest when I am within Thee,
when my hood is spread over thy skull, when my might is more than the penned
Indus, and resistless as the Giant Glacier.
34. For as thou art before a lewd woman in Thy nakedness
in the bazaar, sucked up by her slyness and smiles, so art thou wholly
and no more in part before the symbol of the beloved, though it be but
a Pisacha or a Yantra or a Deva.
35. And in all shalt thou create the Infinite Bliss and
the next link of the Infinite Chain.
36. This chain reaches from Eternity to Eternity, ever
in triangles --- is not my symbol a triangle? --- ever in circles --- is
not the symbol of the Beloved a circle? Therein is all progress base
illusion, for every circle is alike and every triangle alike!
37. But the progress is progress, and progress is rapture,
constant, dazzling, showers of light, waves of dew, flames of the hair
of the Great Goddess, flowers of the roses that are about her neck, Amen!
38. Therefore lift up thyself as I am lifted up.<>
Hold thyself in as I am master to accomplish. At
the end, be the end far distant as the stars that lie in the navel of Nuit,
do thou slay thyself as I at the end am slain, in the death that is life,
in the peace that is mother of war, in the darkness that holds light in
his hand, as an harlot that plucks a jewel from her nostrils.
39. So therefore the beginning is delight, and the end
is delight, and delight is in the midst, even as the Indus is water in
the cavern of the glacier, and water among the greater hills and the lesser
hills and through the ramparts of the hills and through the plains, and
water at the mouth thereof when it leaps forth into the mighty sea, yea,
into the mighty sea.
(The Interpretation of this Book will be given to members
of the Grade of Dominus Liminis on application, each to his Adeptus.)
{434}
LIBER A
vel
ARMORUM
SUB FIGURA CCCXII.
" ... the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach." Liber L. I. 37.<>
"The Pantacle."<>
Take pure wax, or a plate of gold, silver-gilt or Electrum
Magicum. The diameter shall be eight inches, and the thickness half
an inch.
Let the Neophyte by his understanding and ingenium devise
a symbol to represent the Universe.
Let his Zelator approve thereof.
Let the Neophyte engrave the same upon the plate with
his own hand and weapon.
Let it when finished be consecrated as he hath skill to
perform, and kept wrapped in silk of emerald green.
"The Dagger."
Let the Zelator take a piece of pure steel, and beat it,
grind it, sharpen it, and polish it, according to the art of the swordsmith.
Let him further take a piece of oak wood, and carve a
hilt. The length shall be eight inches.
Let him by his understanding and ingenium devise a Word
to represent the Universe.
Let his Practicus approve thereof.
Let the Zelator engrave the same upon his dagger with
his own hand and instruments.
Let him further gild the wood of his hilt.<>
Let it when finished be consecrated as he hath skill to
perform, and kept wrapped in silk of golden yellow. {435}
"The Cup."
Let the Practicus take a piece of Silver and fashion therefrom
a cup. The height shall be 8 inches, and the diameter 3 inches.
Let him by his understanding and ingenium devise a Number
to represent the Universe.
Let his Philosophus approve thereof.
Let the Practicus engrave the same upon his cup with his
own hand and instrument.
Let it when finished be consecrated as he hath skill to
perform, and kept wrapped in silk of azure blue.
"The Baculum."
Let the Philosophus take a rod of copper, of length eight
inches and diameter half an inch.
Let him fashion about the top a triple flame of gold.
Let him by his understanding and ingenium devise a Deed
to represent the Universe.
Let his Dominus Liminis approve thereof.
Let the Philosophus perform the same in such a way that
the Baculum may be partaker therein.
Let it when finished be consecrated as he hath skill to
perform, and kept wrapped in silk of fiery scarlet.
"The Lamp."
Let the Dominus Liminis take pure lead, tin, and quicksilver,
with platinum, and, if need be, glass.
let him by his understanding and ingenium devise a Magick
Lamp that shall burn without wick or oil, being fed by the Aethyr.
This shall he accomplish secretly and apart, without asking
the advice or approval of his Adeptus Minor.
Let the Dominus Liminis keep it when consecrated in the
secret chamber of Art.
This then is that which is written: "Bring furnished with
complete armour and armed, he is similar to the goddess."
And again, "I am armed, I am armed." {436}