3225 lines
184 KiB
Plaintext
3225 lines
184 KiB
Plaintext
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Magick in Theory and Practice by Aleister Crowley
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December 1988 e.v. key entry and proof reading with re-format and conversion
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from XYWrite to 7-bit ASCII on 11/5/90 e.v.
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done by Bill Heidrick, T.G. of O.T.O.
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(further proof reading desirable)
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Copyright (c) O.T.O. disk 4 of 4
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O.T.O.
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P.O.Box 430
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Fairfax, CA 94930
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USA
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(415) 454-5176 ---- Messages only.
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LIMITED LICENSE
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Except for notations added to the history of modification, the text on this
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diskette down to the next row of asterisks must accompany all copies made of
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this file. In particular, this paragraph and the copyright notice are not to
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be deleted or changed on any copies or print-outs of this file. With these
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provisos, anyone may copy this file for personal use or research. Copies may
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be made for others at reasonable cost of copying and mailing only, no additional
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charges may be added.
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*************************************************************************
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Pages in the original are marked thus at the bottom: {page number}
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Comments and notes not in the original are identified with the initials of the
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source: AC note = Crowley note. WEH note = Bill Heidrick note, etc.
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All footnotes have been moved up to the place in text indexed and set off in
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double wedge brackets, viz. <<note...>>
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************************************************************************
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LIBER XV
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O.T.O.
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ECCLESIAE GNOSTICAE CATHOLICAE
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CANON MISSAE.
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I.<<WEH NOTE: Throughout, quotations from Liber
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AL have been corrected against the text and enclosed in quotation marks.>>
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Of the Furnishings of the Temple.
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In the East, that is, in the direction of Boleskine, which is situated on the
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south-eastern shore of Loch Ness in Scotland, two miles east of Foyers, is a
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shrine or High Altar. Its dimensions should be 7 feet in length, 3 feet in
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breadth, 44 inches in height. It should be covered with a crimson altar-cloth,
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on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other
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suitable emblem.
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On each side of it should be a pillar or obelisk, with countercharges in
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black and white.
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Below it should be the dias of three steps, in black and white squares.
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Above it is the super-altar, at whose top is the Stele of Revealing in
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reproduction, with four candles on each side of it. Below the stele is a place
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for the Book of the Law, with six candles on each side of it. Below this again
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is the Holy Graal, with roses on each side of it. There is room in front of the
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Cup for the Paten. On each side beyond the roses are two great candles.
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All this is enclosed within a great veil.
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Forming the apex of an equilateral triangle whose base is a line drawn
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between the pillars, is a small black square altar, of two superimposed cubes.
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Taking this altar as the middle of the base of a similar and equal triangle,
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at the apex of this second triangle is a small circular font.
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Repeating, the apex of a third triangle is an upright tomb. {345}
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II.
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Of the Officers of the Mass.
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The PRIEST. Bears the Sacred Lance, and is clothed at first in a plain white
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robe.
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The PRIESTESS. Should be actually Virgo Intacta or specially dedicated to
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the service of the Great Order. She is clothed in white, blue and gold. She
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bears the sword from a red girdle, and the Paten and Hosts, or Cakes of Light.
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The DEACON. He is clothed in white and yellow. He bears the Book of the
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Law.
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"Two Children." They are clothed in white and black. One bears a pitcher
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of water and a cellar of salt, the other a censer of fire and a casket of
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perfume.
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III.
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Of the ceremony of the Introit.
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"The" DEACON, "opening the door of the Temple, admits the congregation and
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takes his stand between the small altar and the font. (There should be a
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door-keeper to attend to the admission.)"
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"The" DEACON "advances and bows before the open shrine where the Graal is
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exalted. He kisses the Book of the Law three times, opens it, and places it
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upon the super-altar. He turns West."
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The DEACON. Do what thou wilt shall be the whole of the Law. I proclaim the
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Law of Light, Life, Love, and Liberty in the name of
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GR:Iota-Alpha-Omega.
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The CONGREGATION. Love is the law, love under will.
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"The" DEACON "goes to his place between the altar of incense and the font,
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faces East, and gives the step and sign of a Man and a Brother. All imitate
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him."
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The DEACON and all the PEOPLE. I believe in one secret and ineffable LORD;
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and in one Star in the company of Stars of whose fire we are created, and to
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which we shall return; and in one Father of Life, Mystery of Mystery, in His
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name {346} CHAOS, the sole viceregent of the Sun upon Earth; and in one Air the
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nourisher of all that breaths.
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And I believe in one Earth, the Mother of us all, and in one Womb wherein all
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men are begotten, and wherein they shall rest, Mystery of Mystery, in Her name
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BABALON.
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And I believe in the Serpent and the Lion, Mystery of Mystery, in his name
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BAPHOMET.
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And I believe in one Gnostic and Catholic Church of Light, Love and Liberty,
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the Word of whose Law is GR:Theta-Epsilon-Lambda-Eta-Mu-Alpha.
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And I believe in the communion of Saints.
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And, forasmuch as meat and drink are transmuted in us daily into spiritual
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substance, I believe in the Miracle of the Mass.
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And I confess one Baptism of Wisdom whereby we accomplish the Miracle of
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Incarnation.
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And I confess my life one, individual, and eternal that was, and is, and is
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to come.
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GR:Alpha-Upsilon-Mu-Gamma-Nu, GR:Alpha-Upsilon-Mu-Gamma-Nu,
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GR:Alpha-Upsilon-Mu-Gamma-Nu.
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"Music is now played. The child enters with the ewer and the salt. The
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"VIRGIN" enters with the Sword and the Paten, The child enters with the censer
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and the perfume. They face the "DEACON "deploying into line from the space
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between the two altars."
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The VIRGIN. Greeting of Earth and Heaven!
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"All give the hailing sign of a Magician, the "DEACON "leading.
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The" PRIESTESS, "the negative child on her left, the positive child on her
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right, ascends the steps of the High Altar. They await her below. She places
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the Paten before the Graal. Having adored it, she descends, and with the
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children following her, the positive next her, she moves in a serpentine manner
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involving 3 1/2 circles of the Temple. (Deosil about altar, widdershins about
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font, deosil about altar and font, widdershins about altar and so to the Tomb
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in the west.) She draws her sword and pulls down the Veil therewith.)"
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The PRIESTESS. By the power of + Iron, I say unto thee, {347} Arise. In the
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name of our Lord + the Sun, and of our Lord + that thou mayst administer the
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virtues to the Brethren.
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"She sheathes the Sword."
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"The "PRIEST, "issuing from the Tomb, holding the Lance erect with both
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hands, right over left, against his breast, takes the first three regular steps.
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He then gives the Lance to the "PRIESTESS "and gives the three penal signs.
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He then kneels and worships the Lance with both hands.
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Penitential music."
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The PRIEST. I am a man among men.
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"He takes again the Lance and lowers it. He rises."
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The PRIEST. How should I be worthy to administer the virtues to the
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Brethren?
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"The "PRIESTESS "takes from the child the water and the salt, and mixes them
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in the font."
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The PRIESTESS. Let the salt of Earth admonish the Water to bear the virtue
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of the Great Sea. "(Genuflects)." Mother, be thou adored!
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"She returns to the West, + on "PRIEST "with open hand doth she make, over
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his forehead, breast and body."
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Be the PRIEST pure of body and soul!
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"The "PRIESTESS "takes the censer from the child, and places it on the small
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altar. She puts incense therein. "Let the Fire and the Air make sweet the
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world! "Genuflects." Father, be thou adored!
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"She returns West, and makes with the censer + before the "PRIEST, "thrice
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as before."
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Be the PRIEST fervent of body and soul!
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"(The children resume their weapons as they are done with.)
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The "DEACON "now takes the consecrated Robe from the High Altar and brings
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it to her. She robes the "PRIEST "in his Robe of scarlet and gold."
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Be the flame of the Sun thine ambiance, O thou PRIEST of the SUN!
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"The "DEACON "brings the crown from the High Altar. (The" {348} "crown may
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be of gold or platinum, or of electrum magicum; but with no other metals, save
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the small proportions necessary to a proper alloy. It may be adorned with
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divers jewels; at will. But it must have the Uraeus serpent twined about it,
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and the cap of maintenance must match the scarlet of the robe. Its texture
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should be velvet.)"
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Be the Serpent thy crown, O thou PRIEST of the LORD!
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"Kneeling she takes the Lance between her open hands, and runs them up and
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down upon the shaft eleven times, very gently."
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Be the LORD present among us!
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"All give the Hailing Sign."
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The PEOPLE: so mote it be.
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IV.
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Of the Ceremony of the opening of the Veil.
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The PRIEST. Thee therefore whom we adore we also invoke. By the power of
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the lifted Lance!
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"He raises the Lance. All repeat Hailing Sign.
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A phrase of triumphant music.
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The "PRIEST "takes the "PRIESTESS "by her right hand with his left, keeping
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the Lance raised."
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I, PRIEST and KING, take thee, Virgin pure without spot; I upraise thee; I
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lead thee to the East; I set thee upon the summit of the Earth.
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"He thrones the "PRIESTESS "upon the altar. The "DEACON "and the children
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follow, they in rank, behind him. The "PRIESTESS "takes the book of the Law,
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resumes her seat, and holds it open on her breast with her two hands, making a
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descending triangle with thumbs and forefingers.
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The "PRIEST "gives the lance to the "DEACON "to hold; and takes the ewer from
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the child, and sprinkles the "PRIESTESS, "making five crosses, forehead,
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shoulders, and thighs.
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The thumb of the "PRIEST "is always between his index and" {349} "medius,
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whenever he is not holding the Lance. The "PRIEST "takes the censer from the
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child, and makes five crosses as before.
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The children replace their weapons on their respective altars.
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The "PRIEST "kisses the Book of the Law three times. He kneels for a space
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in adoration, with joined hands, knuckles closed, thumb in position as
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aforesaid. He rises and draws the veil over the whole altar. All rise and
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stand to order.
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The "PRIEST "takes the lance from the "DEACON "and holds it as before, as
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Osiris or Phthah. He circumambulates the Temple three times, followed by the
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"DEACON "and the children as before. (These, when not using their hands, keep
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their arms crossed upon their breasts.) At the last circumambulation they leave
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him and go to the place between the font and the small altar, where they kneel
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in adoration, their hands joined palm to palm, and raised above their heads.
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All imitate this motion.
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The "PRIEST "returns to the East and mounts the first step of the Altar."
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The PRIEST. O circle of Stars whereof our Father is but the younger brother,
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marvel beyond imagination, soul of infinite space, before whom Time is ashamed,
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the mind bewildered, and the understanding dark, not unto Thee may we attain,
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unless Thine image be Love. Therefore by seed and root and stem and bud and
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leaf and flower and fruit we do invoke Thee.
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"Then the priest answered & said unto the Queen of Space, kissing her lovely
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brows, and the dew of her light bathing his whole body in a sweet-smelling
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perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that
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men speak not of Thee as One but as None; and let them speak not of thee at all,
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since thou art continuous!"
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"During this speech the "PRIESTESS "must have divested herself completely of
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her robe, See CCXX.I.62."
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The PRIESTESS. "But to love me is better than all things: if under the
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night-stars in the desert thou presently burnest mine incense before me,
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invoking me with a pure heart, and the Serpent flame therein, thou shalt come
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a little to lie in my bosom. For one {350} kiss wilt thou then be willing to
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give all; but whoso gives one particle of dust shall lose all in that hour. Ye
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shall gather goods and store of women and spices; ye shall wear rich jewels; ye
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shall exceed the nations of the earth in splendour & pride; but always in the
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love of me, and so shall ye come to my joy. I charge you earnestly to come
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before me in a single robe, and covered with a rich headdress. I love you! I
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yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and
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purple, and drunkenness of the innermost sense, desire you. Put on the wings,
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and arouse the coiled splendour within you: come unto me!" To me! To me!
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"Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels!
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Drink to me, for I love you! I love you! I am the blue-lidded daughter of
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Sunset; I am the naked brilliance of the voluptuous night-sky. To me! To me!"
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"The "PRIEST "mounts the second step."
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The PRIEST. O secret of secrets that art hidden in the being of all that
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lives, not Thee do we adore, for that which adoreth is also Thou. Thou art
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that, and That am I.
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"I am the flame that burns in every heart of man, and in the core of every
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star. I am Life, and the giver of Life, yet therefore is the knowledge of me
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the knowledge of death." "I am alone: there is no God where I am."
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"(The "DEACON "and all rise to their feet with Hailing Sign.)"
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The DEACON. "But ye, o my people, rise up & awake! Let the rituals be
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rightly performed with joy & beauty!"
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"There are rituals of the elements and feasts of the times."
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"A feast for the first night of the Prophet and his Bride!"
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"A feast for the three days of the writing of the Book of the Law."
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"A feast for Tahuti and the child of the Prophet-secret, O Prophet!"
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"A feast for the Supreme Ritual, and a feast for the Equinox of the Gods."
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"A feast for fire and a feast for water; a feast for life and a greater feast
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for death!"
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"A feast every day in your hearts in the joy of my rapture!" {351}
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"A feast every night unto Nu, and the pleasure of uttermost delight!"
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"(The "PRIEST "mounts the third step.)"
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The PRIEST: Thou that art One, our Lord in the Universe, the Sun, our Lord
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in ourselves whose name is Mystery of Mystery, uttermost being whose radiance,
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enlightening the worlds, is also the breath that maketh every God even and Death
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to tremble before thee --- by the Sign of Light appear thou glorious upon the
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throne of the Sun.
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Make open the path of creation and of intelligence between us and our minds.
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Enlighten our understanding.
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Encourage our hearts. Let thy light crystallize itself in our blood,
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fulfilling us of Resurrection.
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A ka dua
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Tuf ur biu
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Bi a'a chefu
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Dudu nur af an nuteru!
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The PRIESTESS. "There is no law beyond Do what thou wilt."
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"(The "PRIEST "parts the veil with his Lance.)
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(During the previous speeches the "PRIESTESS "has resumed her robe.)"
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The PRIEST: GR:Iota-Omega GR:Iota-Omega GR:Iota-Omega GR:Iota-Alpha-Omega
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GR:Sigma-Alpha-Beta-Alpha-Omicron GR:Kappa-Upsilon-Rho-Iota-Epsilon
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GR:Alpha-Beta-Rho-Alpha-Sigma-Alpha-Chi GR:Kappa-Upsilon-Rho-Iota-Epsilon
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GR:Mu-Epsilon-Iota-Theta-Rho-Alpha-Sigma GR:Kappa-Upsilon-Rho-Iota-Epsilon
|
|||
|
|
GR:Phi-Alpha-Lambda-Lambda-Epsilon. GR:Iota-Omega GR:Pi-Alpha-Nu,
|
|||
|
|
GR:Iota-Omega GR:Pi-Alpha-Nu GR:Pi-Alpha-Nu GR:Iota-Omicron
|
|||
|
|
GR:Iota-Sigma-Chi-Upsilon-Rho-Omicron-Chi, GR:Iota-Omega
|
|||
|
|
GR:Alpha-Theta-Alpha-Nu-Alpha-Tau-Omicron-Nu, GR:Iota-Omega
|
|||
|
|
GR:Alpha-Beta-Rho-Omicron-Tau-Omicron-Nu GR:Iota-Omega GR:Iota-Alpha-Omega
|
|||
|
|
GR:Kappa-Alpha-Iota-Rho-Epsilon GR:Phi-Alpha-Lambda-Lambda-Epsilon
|
|||
|
|
GR:Kappa-Alpha-Iota-Rho-Epsilon GR:Pi-Alpha-Mu-Phi-Alpha-Gamma-Epsilon
|
|||
|
|
GR:Kappa-Alpha-Iota-Rho-Epsilon
|
|||
|
|
GR:Pi-Alpha-Nu-Gamma-Epsilon-Nu-Epsilon-Tau-Omicron-Rho.
|
|||
|
|
GR:Alpha-Gamma-Iota-Omicron-Sigma, GR:Alpha-Gamma-Iota-Omicron-Sigma,
|
|||
|
|
GR:Alpha-Gamma-Iota-Omicron-Sigma GR:Iota-Alpha-Omega.<<WEH NOTE: This Greek
|
|||
|
|
text varies in spelling in some other texts of Liber XV.>>
|
|||
|
|
"The "PRIESTESS "is seated with the Paten in her right hand and the Cup in
|
|||
|
|
her left. The "PRIEST "presents the Lance which she kisses eleven times. She
|
|||
|
|
then holds it to her breast while the "PRIEST "falling at her knees, kisses
|
|||
|
|
them, his arms stretched along her thighs. He remains in this adoration while
|
|||
|
|
the Deacon intones the collects. All stand to order, with the Dieu Garde, that
|
|||
|
|
is: feet square, hands, with linked thumbs, held loosely. This is the universal
|
|||
|
|
position when standing, unless other direction is given.)" {352}
|
|||
|
|
|
|||
|
|
|
|||
|
|
V.
|
|||
|
|
|
|||
|
|
Of the Office of the
|
|||
|
|
Collects which are Eleven in Number
|
|||
|
|
|
|||
|
|
(THE SUN)
|
|||
|
|
|
|||
|
|
The DEACON. Lord visible an sensible of whom this earth is but a frozen
|
|||
|
|
spark turning about thee with annual and diurnal motion, source of light, source
|
|||
|
|
of life, let thy perpetual radiance hearten us to continual labour and
|
|||
|
|
enjoyment; so that as we are constant partakers of thy bounty we may in our
|
|||
|
|
particular orbit give out light and life, sustenance and joy to them that
|
|||
|
|
revolve about us without diminution of substance or effulgence for ever.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(THE LORD)
|
|||
|
|
|
|||
|
|
The DEACON. Lord secret and most holy, source of light, source of life,
|
|||
|
|
source of love, source of liberty, be thou ever constant and mighty within us,
|
|||
|
|
force of energy, fire of motion; with diligence let us ever labour with thee,
|
|||
|
|
that we may remain in thine abundant joy.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(THE MOON)
|
|||
|
|
|
|||
|
|
The DEACON. Lady of night, that turning ever about us art now visible and
|
|||
|
|
now invisible in thy season, be thou favourable to hunters, and lovers, and to
|
|||
|
|
all men that toil upon the earth and to all mariners upon the sea.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(THE LADY)
|
|||
|
|
|
|||
|
|
The DEACON. Giver and receiver of joy, gate of life and love, be thou ever
|
|||
|
|
ready, thou and thine handmaiden, in thine office of gladness.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(THE SAINTS)
|
|||
|
|
|
|||
|
|
The DEACON. Lord of Life and Joy, that art the might of man, that art the
|
|||
|
|
essence of every true god that is upon the surface {353} of the Earth,
|
|||
|
|
continuing knowledge from generation unto generation, thou adored of us upon
|
|||
|
|
heaths and in woods, on mountains and in caves, openly in the market-places and
|
|||
|
|
secretly in the chambers of our houses, in temples of gold and ivory and marble
|
|||
|
|
as in these other temples of our bodies, we worthily commemorate them worthy
|
|||
|
|
that did of old adore thee and manifest thy glory unto men, "Lao-tze and
|
|||
|
|
Siddhartha" and Krishna and "Tahuti," Mosheh, "Dionysus, Mohammed and To Mega
|
|||
|
|
Therion, with these also," Hermes, "Pan," Priapus, Osiris, and Melchizedeck,
|
|||
|
|
Khem and Amoun "and Mentu, Heracles," Orpheus and Odysseus; with Vergilius,
|
|||
|
|
"Catullus," Martialis, "Rabelais, Swinburne and many an holy bard; Apollonius
|
|||
|
|
Tyanaeus," Simon Magus, Manes, "Pythagoras," Basilides, Valentinus, "Bardesanes
|
|||
|
|
and Hippolytus, that transmitted the light of the Gnosis to us their successors
|
|||
|
|
and their heirs;" with Merlin, Arthur, Kamuret, Parzival, and many another,
|
|||
|
|
prophet, priest and king, that bore the Lance and Cup, the Sword and Disk,
|
|||
|
|
against the Heathen, "and these also," Carolus Magnus and his paladins, with
|
|||
|
|
William of Schyren, Frederick of Hohenstaufen, Roger Bacon, "Jacobus Burgundus
|
|||
|
|
Molensis the Martyr, Christian Rosencreutz," Ulrich von Hutten, Paracelsus,
|
|||
|
|
Michael Maier, "Roderic Borgia Pope Alexander the Sixth," Jacob Boehme, Francis
|
|||
|
|
Bacon Lord Verulam, Andrea, Robertus de Fluctibus, Johannes Dee, "Sir Edward
|
|||
|
|
Kelly," Thomas Vaughan, Elias Ashmole, Molinos, Adam Weishaupt, Wolfgang von
|
|||
|
|
Goethe, Ludovicus Rex Bavariae, Richard Wagner, "Alphonse Louis Constant,"
|
|||
|
|
Friedrich Nietzsche, Hargrave Jennings, Carl Kellner, Forlong dux, Sir Richard
|
|||
|
|
Burton, Sir Richard Payne Knight, Paul Gauguin, Docteur Gerard Encausse, Doctor
|
|||
|
|
Theodor Reuss, "and Sir Aleister Crowley." Oh Sons of the Lion and the Snake!
|
|||
|
|
With all thy saints we worthily commemorate them worthy that were and are and
|
|||
|
|
are to come.
|
|||
|
|
May their Essence be here present, potent, puissant, and paternal to perfect
|
|||
|
|
this feast!
|
|||
|
|
"(At each name the "DEACON "signs + with thumb between index
|
|||
|
|
and medius. At ordinary mass it is only necessary to
|
|||
|
|
commemorate those whose names are italicised, with
|
|||
|
|
wording as is shown.)"
|
|||
|
|
The PEOPLE. So mote it be. {354}
|
|||
|
|
|
|||
|
|
|
|||
|
|
(THE EARTH)
|
|||
|
|
|
|||
|
|
The DEACON. Mother of fertility on whose breast lieth water, whose cheek is
|
|||
|
|
caressed by air, and in whose heart is the sun's fire, womb of all life,
|
|||
|
|
recurring grace of seasons, answer favourably the prayer of labour, and to
|
|||
|
|
pastors and husbandmen be thou propitious.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(THE PRINCIPLES)
|
|||
|
|
|
|||
|
|
The DEACON. Mysterious energy triform, mysterious Matter, in fourfold and
|
|||
|
|
sevenfold division; the interplay of which things weave the dance of the Veil
|
|||
|
|
of Life upon the Face of the Spirit, let there be harmony and beauty in your
|
|||
|
|
mystic loves, that in us may be health and wealth and strength and divine
|
|||
|
|
pleasure according to the Law of Liberty; let each pursue his Will as a strong
|
|||
|
|
man that rejoiceth in his way, as the course of a Star that blazeth for ever
|
|||
|
|
among the joyous company of Heaven.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(BIRTH)
|
|||
|
|
|
|||
|
|
The DEACON. Be the hour auspicious, and the gate of life open in peace and
|
|||
|
|
in well being, so that she that beareth children may rejoice, and the babe catch
|
|||
|
|
life with both hands.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(MARRIAGE)
|
|||
|
|
|
|||
|
|
The DEACON. Upon all that this day unite with love under will let fall
|
|||
|
|
success; may strength and skill unite to bring forth ecstasy, and beauty answer
|
|||
|
|
beauty.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(DEATH)
|
|||
|
|
|
|||
|
|
" (All stand, Head erect, Eyes open.)"
|
|||
|
|
The DEACON. Term of all that liveth, whose name is inscrutable, be
|
|||
|
|
favourable unto us in thine hour.
|
|||
|
|
The PEOPLE. So mote it be.
|
|||
|
|
|
|||
|
|
(THE END)
|
|||
|
|
|
|||
|
|
The DEACON. Unto them from whose eyes the veil of life {355} hath fallen may
|
|||
|
|
there be granted the accomplishment of their true Wills; whether they will
|
|||
|
|
absorption in the Infinite, or to be united with their chosen and preferred, or
|
|||
|
|
to be in contemplation, or to be at peace, or to achieve the labour and heroism
|
|||
|
|
of incarnation on this planet or another, or in any Star, or aught else, unto
|
|||
|
|
them may there be granted the accomplishment of their Wills.
|
|||
|
|
GR:Alpha-Upsilon-Mu-Gamma-Nu,
|
|||
|
|
GR:Alpha-Upsilon-Mu-Gamma-Nu, GR:Alpha-Upsilon-Mu-Gamma-Nu.
|
|||
|
|
"(All sit.)
|
|||
|
|
(The" DEACON "and the children attend the "PRIEST "and "PRIESTESS, "ready to
|
|||
|
|
hold any appropriate weapon as may be necessary.)"
|
|||
|
|
|
|||
|
|
VI.
|
|||
|
|
|
|||
|
|
Of the Consecration of the Elements.
|
|||
|
|
|
|||
|
|
"The "PRIEST "makes five croses. "+3+1+2 "on paten and cup; "+4 "on paten
|
|||
|
|
alone; "+5 "on cup alone.)"
|
|||
|
|
The PRIEST. Life of man upon earth, fruit of labour, sustenance of
|
|||
|
|
endeavour, thus be thou nourishment of the Spirit!
|
|||
|
|
"(He touches the Host with the Lance.)"
|
|||
|
|
By the virtue of the Rod!
|
|||
|
|
Be this bread the Body of God!
|
|||
|
|
"(He takes the Host.)"
|
|||
|
|
GR:Tau-Omicron-Upsilon-Tau-Omicron GR:Epsilon-Sigma-Tau-Iota
|
|||
|
|
GR:Tau-Omicron GR:Sigma-Omicron-Mu-Alpha GR:Mu-Omicron-Upsilon.
|
|||
|
|
|
|||
|
|
"He kneels, adores, rises, turns, shows Host to the PEOPLE, turns, replaces
|
|||
|
|
Host and adores. Music. He takes the Cup.)"
|
|||
|
|
Vehicle of the joy of Man upon Earth, solace of labour, inspiration of
|
|||
|
|
endeavour, thus be thou ecstasy of the Spirit!
|
|||
|
|
"(He touches the Cup with the Lance.)"
|
|||
|
|
By the virtue of the rod!
|
|||
|
|
Be this wine the Blood of God!
|
|||
|
|
"(He takes the Cup)"
|
|||
|
|
GR:Tau-Omicron-Upsilon-Tau-Omicron GR:Epsilon-Sigma-Tau-Iota
|
|||
|
|
-Tau-Omicron GR:Pi-Omicron-Tau-Eta-Rho-Iota-Omicron-Nu GR:Tau-Omicron-Upsilon
|
|||
|
|
GR:Alpha-Iota-Mu-Alpha-Tau-Omicron-Sigma GR:Mu-Omicron-Upsilon.
|
|||
|
|
|
|||
|
|
"(He kneels, adores, rises, turns, shows the Cup to the people, turns,
|
|||
|
|
replaces the Cup and adores. Music.)" {356}
|
|||
|
|
|
|||
|
|
For this is the Covenant of Resurrection.
|
|||
|
|
|
|||
|
|
"He makes the five crosses on the "PRIESTESS.
|
|||
|
|
|
|||
|
|
Accept, O Lord, this sacrifice of life and joy, true warrants of the Covenant
|
|||
|
|
of Resurrection.
|
|||
|
|
|
|||
|
|
"The "PRIEST "offers the Lance to the "PRIESTESS, "who kisses it; he then
|
|||
|
|
touches her between the breasts and upon the body. He then flings out his arms
|
|||
|
|
upward as comprehending the whole shrine.)"
|
|||
|
|
Let this offering be born upon the waves of Aethyr to our Lord and Father the
|
|||
|
|
Sun that travelleth over the Heavens in his name ON.
|
|||
|
|
"(He closes his hands, kisses the "PRIESTESS "between the breasts and makes
|
|||
|
|
three great crosses over the Paten, the Cup and Himself. He strikes his breast.
|
|||
|
|
All repeat this action.)"
|
|||
|
|
|
|||
|
|
Hear ye all, saints of the true church of old time now essentially present,
|
|||
|
|
that of ye we claim heirship, with ye we claim communion, from ye we claim
|
|||
|
|
benediction in the name of GR:Iota-Alpha-Omega.
|
|||
|
|
|
|||
|
|
"(He makes three crosses on Paten and Cup together. He uncovers the Cup,
|
|||
|
|
genuflects, takes the Cup in his left hand and the Host in his right. With the
|
|||
|
|
host he makes the five crosses on the Cup.)"
|
|||
|
|
|
|||
|
|
+1
|
|||
|
|
+3 +2
|
|||
|
|
+5 +4
|
|||
|
|
|
|||
|
|
"(He elevates the Host and the Cup.)
|
|||
|
|
(The Bell strikes.)"
|
|||
|
|
GR:Alpha-Gamma-Iota-Omicron-Sigma,
|
|||
|
|
GR:Alpha-Gamma-Iota-Omicron-Sigma, GR:Alpha-Gamma-Iota-Omicron-Sigma,
|
|||
|
|
GR:Iota-Alpha-Omega!
|
|||
|
|
"He replaces the Host and the Cup and adores.)"
|
|||
|
|
|
|||
|
|
|
|||
|
|
VII.
|
|||
|
|
|
|||
|
|
Of the Office of the Anthem.
|
|||
|
|
|
|||
|
|
The PRIEST. Thou who art I, beyond all I am,
|
|||
|
|
Who hast no nature, and no name,
|
|||
|
|
Who art, when all but thou are gone, {357}
|
|||
|
|
Thou, centre and secret of the Sun,
|
|||
|
|
Thou, hidden spring of all things known
|
|||
|
|
And unknown, Thou aloof, alone,
|
|||
|
|
Thou, the true fire within the reed
|
|||
|
|
Brooding and breeding, source and seed
|
|||
|
|
Of life, love, liberty and light,
|
|||
|
|
Thou beyond speech and beyond sight,
|
|||
|
|
Thee I invoke, my faint fresh fire
|
|||
|
|
Kindling as mine intents aspire.
|
|||
|
|
Thee I invoke, abiding one,
|
|||
|
|
Thee, centre and secret of the Sun,
|
|||
|
|
And that most holy mystery
|
|||
|
|
Of which the vehicle am I.
|
|||
|
|
Appear, most awful and most mild,
|
|||
|
|
As it is lawful, in thy child!<<WEH NOTE: This is an uncertain.
|
|||
|
|
Other extant versions give "to thy child!" The preposition is very
|
|||
|
|
significant to the meaning. "to thy child" would indicate that the
|
|||
|
|
Priest etc. are taken to be children of the deity or perhaps the god
|
|||
|
|
Horus. "in thy child" would refer to the IX Degree secret of O.T.O., of
|
|||
|
|
the technique of which this Mass is a very exact and detailed hyperbole.
|
|||
|
|
"to thy child" is the text in Crowley's mystery play "The Ship", found
|
|||
|
|
in EQUINOX I, 9. Although it is possible that the version found here
|
|||
|
|
is a simple error for that earlier text, Crowley may have deliberately
|
|||
|
|
changed this late version in the Mass to reflect the IX Degree idea.
|
|||
|
|
Other versions of the Mass are found in the "International" (first
|
|||
|
|
publication) and in the EQUINOX III, 1 (the "Blue Equinox", published
|
|||
|
|
a few years before this text).>>
|
|||
|
|
|
|||
|
|
The CHORUS: For of the Father and the Son
|
|||
|
|
The Holy Spirit is the norm;
|
|||
|
|
Male-female, quintessential, one,
|
|||
|
|
Man-being veiled in woman-form.
|
|||
|
|
Glory and worship in the highest,
|
|||
|
|
Thou Dove, mankind that deifiest,
|
|||
|
|
Being that race, most royally run,
|
|||
|
|
To spring sunshine through winter storm.
|
|||
|
|
Glory and worship be to Thee,
|
|||
|
|
Sap of the world-ash, wonder-tree!
|
|||
|
|
FIRST SEMICHORUS: MEN. Glory to thee from
|
|||
|
|
Gilded Tomb.
|
|||
|
|
SECOND SEMICHORUS: WOMEN. Glory to thee from
|
|||
|
|
Waiting Womb.
|
|||
|
|
MEN. Glory to Thee from earth unploughed!
|
|||
|
|
WOMEN. Glory to thee from virgin vowed!
|
|||
|
|
MEN. Glory to thee, true Unity
|
|||
|
|
Of the Eternal Trinity!
|
|||
|
|
WOMEN. Glory to thee, thou sire and dam
|
|||
|
|
And Self of I am that I am! {358}
|
|||
|
|
MEN. Glory to thee, eternal Sun,
|
|||
|
|
Thou One in Three, Thou Three in One!
|
|||
|
|
CHORUS. Glory and worship unto Thee,
|
|||
|
|
Sap of the world-ash, wonder-tree!
|
|||
|
|
|
|||
|
|
"These words are to form the substance of the anthem; but the whole
|
|||
|
|
or any part thereof shall be set to music, which may be as
|
|||
|
|
elaborate as art can. But even should other anthems be
|
|||
|
|
authorised by the Father of the Church, this shall hold its
|
|||
|
|
place as the first of its kind, the father of all others.)"
|
|||
|
|
|
|||
|
|
|
|||
|
|
VIII.
|
|||
|
|
|
|||
|
|
Of the Mystic Marriage and Consummation of the Elements.
|
|||
|
|
|
|||
|
|
"(The" PRIEST "takes the Paten between the index and medius
|
|||
|
|
of the right hand. The "PRIESTESS "clasps the Cup in her
|
|||
|
|
right hand.)"
|
|||
|
|
The PRIEST. Lord most secret, bless this spiritual food unto our bodies,
|
|||
|
|
bestowing upon {us} health and wealth and strength and joy and peace, and that
|
|||
|
|
fulfilment of will and of love under will that is perpetual happiness.
|
|||
|
|
"(He makes "+ "with Paten and kisses it. He uncovers the
|
|||
|
|
Cup, genuflects, rises. Music. He takes the Host, and
|
|||
|
|
breaks it over the Cup. He replaces the right hand
|
|||
|
|
portion in the Paten. He breaks off a particle of the
|
|||
|
|
left hand portion.)"
|
|||
|
|
GR:Tau-Omicron-Upsilon-Tau-Omicron GR:Epsilon-Sigma-Tau-Iota
|
|||
|
|
GR:Tau-Omicron GR:Sigma-Pi-Epsilon-Rho-Mu-Alpha GR:Mu-Omicron-Upsilon.
|
|||
|
|
GR:Eta-Omicron GR:Pi-Alpha-Tau-Eta-Rho GR:Epsilon-Sigma-Tau-Iota-Nu
|
|||
|
|
GR:Eta-Omicron GR:Eta GR:Upsilon-Iota-Omicron-Sigma
|
|||
|
|
-Delta-Iota-Alpha<<WEH NOTE: The text here has been corrected from a typo:
|
|||
|
|
GR:Omicron-Iota-Alpha.>> GR:Tau-Omicron GR:Pi-Nu-Epsilon-Upsilon-Mu-Alpha
|
|||
|
|
GR:Alpha-Gamma-Iota-Omicron-Nu.
|
|||
|
|
GR:Alpha-Upsilon-Mu-Gamma-Nu. GR:Alpha-Upsilon-Mu-Gamma-Nu.
|
|||
|
|
GR:Alpha-Upsilon-Mu-Gamma-Nu.
|
|||
|
|
"(He replaces the left hand part of the Host. The "PRIESTESS
|
|||
|
|
"extends the lance point with her left hand to receive
|
|||
|
|
the particle.)"
|
|||
|
|
The PRIEST and The PRIESTESS. GR:Eta-Pi-Iota-Lambda-Iota-Upsilon.
|
|||
|
|
"(The" PRIEST "takes the Lance. The "PRIESTESS "covers the
|
|||
|
|
Cup. The "PRIEST "genuflects, rises, bows, joins hands.
|
|||
|
|
He strikes his breast.)" {359} The PRIEST. O Lion and O Serpent that
|
|||
|
|
destroy the destroyer, be mighty among us. O Lion and O Serpent that destroy
|
|||
|
|
the destroyer, be mighty among us. O Lion and O Serpent that destroy the
|
|||
|
|
destroyer, be mighty among us.
|
|||
|
|
"(The "PRIEST "joins hands upon the breast of the "PRIESTESS, "and takes back
|
|||
|
|
his Lance. He turns to the people, lowers and raises the Lance, and makes "+
|
|||
|
|
"upon them.)"
|
|||
|
|
Do what thou wilt shall be the whole of the Law.
|
|||
|
|
The PEOPLE. Love is the law, love under will.
|
|||
|
|
"(He lowers the Lance, and turns to East. The "PRIESTESS"
|
|||
|
|
take the lance in her right hand, with her left hand
|
|||
|
|
she offers to Paten. The "PRIEST "kneels.)"
|
|||
|
|
The PRIEST. In my mouth be the essence of the life of the Sun.
|
|||
|
|
"(He takes the Host with the right hand, makes "+ "with it
|
|||
|
|
on the Paten, and consumes it.)
|
|||
|
|
(Silence.)
|
|||
|
|
(The "PRIESTESS "takes, uncovers, and offers the cup, as
|
|||
|
|
before.)"
|
|||
|
|
The PRIEST. In my mouth be the essence of the joy of the Earth.
|
|||
|
|
"(He takes the Cup, makes "+ "on the "PRIESTESS, "drains it, and
|
|||
|
|
returns it.)
|
|||
|
|
(Silence.)
|
|||
|
|
(He rises, takes the lance and turns to the people.)"
|
|||
|
|
The PRIEST. There is no part of me that is not of the Gods.<<WEH NOTE: This
|
|||
|
|
is taken from the Golden Dawn Adeptus Minor initiation and appears in many of
|
|||
|
|
Crowley's works. See EQUINOX I, 3.>>
|
|||
|
|
"(Those of the People who intend to communicate, and none
|
|||
|
|
other should be present, having signified their intention, a
|
|||
|
|
whole Cake of Light and a whole goblet of wine have been
|
|||
|
|
prepared for each one. The" DEACON " marshals them; they
|
|||
|
|
advance one by one to the altar. The children take the
|
|||
|
|
elements and offer them. The "PEOPLE "communicate as" {360}
|
|||
|
|
"did the "PRIEST, "uttering the same words in an attitude of
|
|||
|
|
Resurrection;"
|
|||
|
|
"There is no part of me that is not of the Gods."
|
|||
|
|
"The exceptions to this part of the ceremony are when it is of
|
|||
|
|
the nature of a celebration, in which case none but the Priest
|
|||
|
|
communicate, of a wedding, in which none, save the two to
|
|||
|
|
be married, partake; part of the ceremony of baptism when
|
|||
|
|
only the child baptised partakes, and of Confirmation at
|
|||
|
|
puberty when only the persons confirmed partake. The
|
|||
|
|
Sacrament may be reserved by the "PRIEST, "for administration
|
|||
|
|
to the sick in their homes.)
|
|||
|
|
The "PRIEST "closes all within the veil. With the Lance he
|
|||
|
|
makes "+ "on the people thrice, thus.)" The PRIEST. + The LORD bless you.
|
|||
|
|
+ The LORD enlighten your minds and comfort your hearts and sustain your
|
|||
|
|
bodies.
|
|||
|
|
+ The LORD bring you to the accomplishment of your true wills, the Great
|
|||
|
|
Work, the Summum Bonum, True Wisdom and Perfect Happiness.
|
|||
|
|
"(He goes out, the "DEACON "and Children following, into
|
|||
|
|
the tomb of the West.)
|
|||
|
|
Music. (Voluntary.)" NOTE: "The "PRIESTESS "and other officers never partake
|
|||
|
|
of the
|
|||
|
|
sacrament, they being as it were part of the "PRIEST "himself." NOTE:
|
|||
|
|
"Certain secret formulae of this Mass are taught to the
|
|||
|
|
"PRIEST "in his ordination."
|
|||
|
|
|
|||
|
|
|
|||
|
|
{361}
|
|||
|
|
|
|||
|
|
|
|||
|
|
|
|||
|
|
APPENDIX VII.
|
|||
|
|
|
|||
|
|
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<<WEH NOTE: There are quite a few
|
|||
|
|
differences in text between this version and that published in EQUINOX I, 1.
|
|||
|
|
Most of these appear to be typo's or to be minor changes, especially to
|
|||
|
|
modernize punctuation or usage.>>
|
|||
|
|
|
|||
|
|
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<<WEH NOTE: EQUINOX I, 1 has
|
|||
|
|
"intelligibly".>> 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,<<WEH NOTE: The EQUINOX version adds: "(and alternately practise right
|
|||
|
|
ankle in left hand, &c.)".>> 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.<<WEH note: There are differences in
|
|||
|
|
wording and punctuation from the earlier printing in EQUINOX I, 2. Some are
|
|||
|
|
minor, and some are major changes, additions or deletions of paragraphs. A
|
|||
|
|
number are quite serious typographical errors.>>
|
|||
|
|
|
|||
|
|
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.<<WEH NOTE: In the
|
|||
|
|
EQUINOX version, these are listed as: "columns i., ii., iii., v., vi., vii.,
|
|||
|
|
ix., xi., xii., xiv., xv., xvi., xvii., xviii., xix., xxxiv., xxxv., xxxviii.,
|
|||
|
|
{14} xxxix., xl., xli., xlii., xlv., liv., lv., lix., lx., lxi., lxiii., lxx.,
|
|||
|
|
lxxv., lxxvii., lxviii., lxxix., lxxx., lxxxi., lxxxiii., xcvii., xcviii.,
|
|||
|
|
xcix., c., ci., cxvii., cxviii., cxxxvii., cxxxviii., cxxxix., clxxv., clxxvi.,
|
|||
|
|
clxxvii., clxxxii.">>
|
|||
|
|
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 <<Reference to the First Edition.>> 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<<WEH note: Not the chapters in the theory
|
|||
|
|
part, but the divisions in this Liber O --- same reference is made in the
|
|||
|
|
EQUINOX, I, 2.>>. {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<<This injunction does not apply to gods
|
|||
|
|
like Phthah or Harpocrates whose natures do not accord with this gesture.>>.
|
|||
|
|
(See illustration, in Equinox No. 2, p. 13<<WEH NOTE: and in the printed edition
|
|||
|
|
of this work, on page VIII.>>).
|
|||
|
|
(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<<WEH NOTE: EQUINOX reference has "Illustration in Vol.
|
|||
|
|
I. No. 1, 'Blind Force.'">>, 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<<Or the
|
|||
|
|
thumb, the fingers being closed. The thumb symbolises spirit, the forefinger
|
|||
|
|
the element of water.
|
|||
|
|
WEH ADDENDA: This is the illustration in EQUINOX, Vol. I. No. 1, "The Silent
|
|||
|
|
Watcher.">> {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)<<WEH NOTE:
|
|||
|
|
MT&P has an obvious typo here, corrected now from the EQUINOX version. The
|
|||
|
|
error made the end of line iii copy the end of line iv.>>,
|
|||
|
|
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.<<WEH Note: In EQUINOX I, 2, Crowley gives these
|
|||
|
|
Hebrew letters. MT&P has a typo here, giving the letters HB:Samekh , HB:Resh
|
|||
|
|
and HB:Tzaddi . The EQUINOX version is correct.>> 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* \/
|
|||
|
|
<<WEH NOTE: The next, solar, hexagram was incorrectly printed in MPT. This
|
|||
|
|
version has been corrected from the EQUINOX and confirmed by direct
|
|||
|
|
examination.>>
|
|||
|
|
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.<<This in case of failure. The results
|
|||
|
|
of success are so many and wonderful that no effort is here made to describe
|
|||
|
|
them. They are classified, tentatively, in the "Herb Dangerious", Part II,
|
|||
|
|
Equinox I, 2.>> 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.<<WEH NOTE: The version of this Liber
|
|||
|
|
published earlier in EQUINOX I, 7 has a few differences. Internal evidence
|
|||
|
|
indicates that most of the differences here are probably revisions of the Liber
|
|||
|
|
rather than typographical errors. There is, however, one change which reverses
|
|||
|
|
meaning and one change which incorporates an editorial comment into the text.
|
|||
|
|
These variations are noted below.>>
|
|||
|
|
|
|||
|
|
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<<WEH NOTE: EQUINOX I, 7 has: "...in his own 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 <<WEH NOTE: EQUINOX has:
|
|||
|
|
"Now then 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<<WEH NOTE: EQUINOX has: "...journeyed unto 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<<WEH NOTE: EQUINOX has "unto">> 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<<WEH NOTE: EQUINOX has
|
|||
|
|
"For 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,<<WEH NOTE: EQUINOX has: "So also many have said truly that
|
|||
|
|
all is one, and falsely 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.
|
|||
|
|
<<WEH NOTE: In the EQUINOX, this concluding paragraph of section 40 is an
|
|||
|
|
editorial comment inserted in the text.>>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<<WEH NOTE: The EQUINOX has
|
|||
|
|
"outrun".>> 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.<<The
|
|||
|
|
exceptions to this rule pertain neither to this practice, nor to this grade.
|
|||
|
|
N. Fra. A.'. A.'..>> {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.<<WEH NOTE: The EQUINOX has "... a sacrifice
|
|||
|
|
indeed.>> Yet there are those who have dared and achieved thereby.
|
|||
|
|
46. "Concerning yet a further sacrifice." --- Here it is spoken of actual
|
|||
|
|
mutilation. Such acts are abominable; and while they may bring success in this
|
|||
|
|
Method, form an absolute bar to all further progress.
|
|||
|
|
And they are in any case more likely to lead to madness than to Samadhi. He
|
|||
|
|
indeed who purposeth them is already mad.
|
|||
|
|
47. "Concerning human affection." --- During this practice thou shalt in no
|
|||
|
|
wise withdraw thyself from human relations, only figuring to thyself that thy
|
|||
|
|
father or thy brother or thy wife is as it were an image of thy particular
|
|||
|
|
Deity. Thus shall they gain, and not lose, by thy working. Only in the case
|
|||
|
|
of thy wife this is difficult, since she is more to thee than all others, and
|
|||
|
|
in this case thou mayst act with temperance, lest her personality overcome and
|
|||
|
|
destroy that of thy Deity.
|
|||
|
|
48. "Concerning the Holy Guardian Angel." --- Do thou in no wise confuse this
|
|||
|
|
invocation with that.
|
|||
|
|
49. "The Benediction." --- And so may the love that passeth all Understanding
|
|||
|
|
keep your hearts and minds through GR:Iota-Alpha-Omega
|
|||
|
|
GR:Alpha-Delta-Omicron-Nu-Alpha-Iota GR:Sigma-Alpha-Beta-Alpha-Omega and
|
|||
|
|
through BABALON of the City of the Pyramids, and through Astarte, the Starry One
|
|||
|
|
green-girdled, in the name ARARITA. Amen. {404}
|
|||
|
|
|
|||
|
|
|
|||
|
|
|
|||
|
|
|
|||
|
|
LIBER RV
|
|||
|
|
vel
|
|||
|
|
SPIRITUS
|
|||
|
|
|
|||
|
|
SUB FIGURA CCVI.<<WEH NOTE: The Liber omits sections
|
|||
|
|
0 and 1 in earlier publication in EQUINOX I, 7 as well as here. There are signs
|
|||
|
|
that this version has been edited, notably changes were made in punctuation and
|
|||
|
|
capitalization. The editing appears to be defective, with some material omitted
|
|||
|
|
inadvertently. There is one original footnote, and the others are mine. There
|
|||
|
|
was also a photo page in the EQUINOX version.>>
|
|||
|
|
|
|||
|
|
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<<WEH NOTE: Equinox spells
|
|||
|
|
this "Kumbakham" in this spot only.>>, 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<<WEH NOTE: Equinox spells this "Kumbhakham".>>.
|
|||
|
|
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,<<WEH NOTE: The Equinox has this last
|
|||
|
|
word as:"' GR:gamma-alpha-theta-alpha-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.)<<WEH NOTE: In the Equinox this parenthetic paragraph is
|
|||
|
|
identified as an editorial comment.>>
|
|||
|
|
<<WEH NOTE: from this point, the text in the Equinox diverges from this text.
|
|||
|
|
There is an additional step: "11. "Seventh practice." Let the Zelator breathe
|
|||
|
|
as deeply and rapidly as possible." The step numbered here as "Seventh" is
|
|||
|
|
labeled "Eighth" in the Equinox.>>
|
|||
|
|
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,<<Note that
|
|||
|
|
in the early stages of concentration of the mind, such annoyances become
|
|||
|
|
negligible.>> 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.)<<WEH
|
|||
|
|
NOTE: Harmless, that is, if you don't mind the danger of choking to death in
|
|||
|
|
your sleep!>>
|
|||
|
|
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, <<WEH NOTE: The Equinox adds "air," to this list.>>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.<<In circumstances where
|
|||
|
|
this is inappropriate let him be armed with wand and lamp instead of as in text.
|
|||
|
|
--- N.>>
|
|||
|
|
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.<<In circumstances where this is inappropriate let
|
|||
|
|
him be armed with wand and lamp instead of as in text. --- N.>>
|
|||
|
|
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<<If armed with wand and lamp let him extinguish the light with
|
|||
|
|
his hand. --- N.>>; 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.<<WEH NOTE: In EQUINOX I, 7, the
|
|||
|
|
title is rendered: "LIBER HB:Taw-Yod-Shin-Aleph-Resh-Bet VIAE MEMORIAE SVB
|
|||
|
|
FIGVRA CMXIII". Most of the footnotes in M T & P were added by Crowley after
|
|||
|
|
the EQUINOX publication of this work. This liber shows other signs of editing,
|
|||
|
|
including modernization of some usage.>>
|
|||
|
|
|
|||
|
|
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.<<This book
|
|||
|
|
tells how to enquire "Who am I?" "What is my relation with nature?">>
|
|||
|
|
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.<<One must destroy one's false notions
|
|||
|
|
about who and what one is before one can find the truth of the matter. One must
|
|||
|
|
therefore understand those false notions before giving them up. Unless this be
|
|||
|
|
done perfectly, one will get the True mixed up with the remains of the False.>>
|
|||
|
|
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
|
|||
|
|
life has hitherto been guided by those false notions. Therefore on giving them
|
|||
|
|
up, one has no standard of control of thought or action; and, until the truth
|
|||
|
|
is born, one can move only by virtue of one's momentum. It is jumping off.>>
|
|||
|
|
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<<Those in possession of Liber CLXXXV will note that in every grade
|
|||
|
|
but one the aspirant is pledged to serve his inferiors in the Order.>>, 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.<<Make the
|
|||
|
|
Adeptus Exemptus perfect as such before proceeding.>>
|
|||
|
|
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<<WEH NOTE: Normally this would be an exercise of Medieval privilege by a
|
|||
|
|
Royal or other nobility. Wars have been lost over such "Grace" being given in
|
|||
|
|
the qualification of officers!>> 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.<<The Magical
|
|||
|
|
Memory (i.e. of former incarnations) frees one from desire by shewing how futile
|
|||
|
|
and sorrow-breeding all earthly and even submagical attainment prove.>>
|
|||
|
|
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".<<The formula of the Great Work "Solve et Coagula" may
|
|||
|
|
be thus interpreted. "Solve," the dissolution of the self in the Infinite;
|
|||
|
|
"Coagula," the presentation of the Infinite, in a concrete form, to the outer.
|
|||
|
|
Both are necessary to the Task of a Master of the Temple. He may appear in any
|
|||
|
|
other Heaven, according to his general nature, in his magical mask of
|
|||
|
|
initiation.>> 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.<<Freudian forgetfulness tries to shield one from the shock of death.
|
|||
|
|
One has to brace oneself to face it in other ways, as by risking one's life
|
|||
|
|
habitually.>> 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.<<WEH
|
|||
|
|
NOTE: The EQUINOX has "...a climate tolerable at any rate for part 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,<<A brother known to me was repeatedly baffled in this meditation.
|
|||
|
|
But one day being thrown with his horse over a sheer cliff of forty feet, and
|
|||
|
|
escaping without a scratch or a bruse, he was reminded of his many narrow
|
|||
|
|
escapes from death. These proved to be the last factors in his problem, which,
|
|||
|
|
thus completed, solved itself in a moment. (O.M. Chinese Frontier 1905-6.)>> 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<<WEH NOTE: sic, EQUINOX I, 7
|
|||
|
|
has "Word".>> 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<<WEH NOTE: EQUINOX
|
|||
|
|
I, 6 has "all 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.<<WEH NOTE: EQUINOX I, 4 has a photo before
|
|||
|
|
this point showing the scabbed arms of one who tried the exercises.>>
|
|||
|
|
|
|||
|
|
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<<WEH NOTE: EQUINOX has
|
|||
|
|
"earth".>> 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.<<For instance, let A be a man of strong passions, skilled
|
|||
|
|
in the Holy Qabalah, a vegetarian, and a keen "reactionary" politician. Let B
|
|||
|
|
be a bloodless and ascetic thinker, occupied with business and family cares, an
|
|||
|
|
eater of meat, and a keen progressive politician. Let no thought proper to "A"
|
|||
|
|
arise when the ring is on the "B" finger, and vice versa.>>
|
|||
|
|
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<<WEH NOTE: EQUINOX I, 6 has "guardians".>> of the
|
|||
|
|
Abyss.
|
|||
|
|
6. And because there is no life therein, the guardian<<WEH NOTE: EQUINOX I,
|
|||
|
|
6 has "guardians".>> of the Abyss shall bid the angels of the winds pass by.
|
|||
|
|
And the angels thereof shall be no more.<<WEH NOTE: This sentence in EQUINOX
|
|||
|
|
I, 6 is different: "And the angels shall lay thy dust in the City of the
|
|||
|
|
Pyramids, and the name thereof shall be no more." It would appear that the
|
|||
|
|
deletion is a typo in M T & P.>>
|
|||
|
|
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<<WEH NOTE: EQUINOX I, 6 has "wanton".>> 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<<WEH NOTE: EQUINOX I, 6 has
|
|||
|
|
"...the might...">> 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<<WEH NOTE: EQUINOX I, 6 has "Now...">> 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.<<WEH NOTE: EQUINOX I, 6
|
|||
|
|
makes this sentence the first of the following paragraph.>>
|
|||
|
|
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.<<WEH NOTE: The citation
|
|||
|
|
has been corrected from both EQUINOX I, 4 and M T & P versions to the syntax of
|
|||
|
|
"Liber AL" (aka. "Liber L"). In addition, M T & P has the wrong verse cited,
|
|||
|
|
but EQUINOX has the correct one. M T & P gave II. 37.>>
|
|||
|
|
|
|||
|
|
"The Pantacle."<<WEH NOTE: EQUINOX I, 4 gives
|
|||
|
|
"Pentacle".>>
|
|||
|
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Take pure wax, or a plate of gold, silver-gilt or Electrum Magicum. The
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|
diameter shall be eight inches, and the thickness half an inch.
|
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|
Let the Neophyte by his understanding and ingenium devise a symbol to
|
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|
represent the Universe.
|
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|
Let his Zelator approve thereof.
|
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|
|
Let the Neophyte engrave the same upon the plate with his own hand and
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weapon.
|
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|
Let it when finished be consecrated as he hath skill to perform, and kept
|
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|
|
wrapped in silk of emerald green.
|
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|
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|
|
"The Dagger."
|
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|
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|
|
Let the Zelator take a piece of pure steel, and beat it, grind it, sharpen
|
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|
|
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.<<WEH NOTE: EQUINOX I, 4 has "the
|
|||
|
|
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}
|
|||
|
|
|