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Magick in Theory and Practice by Aleister Crowley
December 1988 e.v. key entry and proof reading with re-format and conversion
from XYWrite to 7-bit ASCII on 11/5/90 e.v.
done by Bill Heidrick, T.G. of O.T.O.
(further proof reading desirable)
Copyright (c) O.T.O. disk 4 of 4
O.T.O.
P.O.Box 430
Fairfax, CA 94930
USA
(415) 454-5176 ---- Messages only.
LIMITED LICENSE
Except for notations added to the history of modification, the text on this
diskette down to the next row of asterisks must accompany all copies made of
this file. In particular, this paragraph and the copyright notice are not to
be deleted or changed on any copies or print-outs of this file. With these
provisos, anyone may copy this file for personal use or research. Copies may
be made for others at reasonable cost of copying and mailing only, no additional
charges may be added.
*************************************************************************
Pages in the original are marked thus at the bottom: {page number}
Comments and notes not in the original are identified with the initials of the
source: AC note = Crowley note. WEH note = Bill Heidrick note, etc.
All footnotes have been moved up to the place in text indexed and set off in
double wedge brackets, viz. <<note...>>
************************************************************************
LIBER XV
O.T.O.
ECCLESIAE GNOSTICAE CATHOLICAE
CANON MISSAE.
I.<<WEH NOTE: Throughout, quotations from Liber
AL have been corrected against the text and enclosed in quotation marks.>>
Of the Furnishings of the Temple.
In the East, that is, in the direction of Boleskine, which is situated on the
south-eastern shore of Loch Ness in Scotland, two miles east of Foyers, is a
shrine or High Altar. Its dimensions should be 7 feet in length, 3 feet in
breadth, 44 inches in height. It should be covered with a crimson altar-cloth,
on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other
suitable emblem.
On each side of it should be a pillar or obelisk, with countercharges in
black and white.
Below it should be the dias of three steps, in black and white squares.
Above it is the super-altar, at whose top is the Stele of Revealing in
reproduction, with four candles on each side of it. Below the stele is a place
for the Book of the Law, with six candles on each side of it. Below this again
is the Holy Graal, with roses on each side of it. There is room in front of the
Cup for the Paten. On each side beyond the roses are two great candles.
All this is enclosed within a great veil.
Forming the apex of an equilateral triangle whose base is a line drawn
between the pillars, is a small black square altar, of two superimposed cubes.
Taking this altar as the middle of the base of a similar and equal triangle,
at the apex of this second triangle is a small circular font.
Repeating, the apex of a third triangle is an upright tomb. {345}
II.
Of the Officers of the Mass.
The PRIEST. Bears the Sacred Lance, and is clothed at first in a plain white
robe.
The PRIESTESS. Should be actually Virgo Intacta or specially dedicated to
the service of the Great Order. She is clothed in white, blue and gold. She
bears the sword from a red girdle, and the Paten and Hosts, or Cakes of Light.
The DEACON. He is clothed in white and yellow. He bears the Book of the
Law.
"Two Children." They are clothed in white and black. One bears a pitcher
of water and a cellar of salt, the other a censer of fire and a casket of
perfume.
III.
Of the ceremony of the Introit.
"The" DEACON, "opening the door of the Temple, admits the congregation and
takes his stand between the small altar and the font. (There should be a
door-keeper to attend to the admission.)"
"The" DEACON "advances and bows before the open shrine where the Graal is
exalted. He kisses the Book of the Law three times, opens it, and places it
upon the super-altar. He turns West."
The DEACON. Do what thou wilt shall be the whole of the Law. I proclaim the
Law of Light, Life, Love, and Liberty in the name of
GR:Iota-Alpha-Omega.
The CONGREGATION. Love is the law, love under will.
"The" DEACON "goes to his place between the altar of incense and the font,
faces East, and gives the step and sign of a Man and a Brother. All imitate
him."
The DEACON and all the PEOPLE. I believe in one secret and ineffable LORD;
and in one Star in the company of Stars of whose fire we are created, and to
which we shall return; and in one Father of Life, Mystery of Mystery, in His
name {346} CHAOS, the sole viceregent of the Sun upon Earth; and in one Air the
nourisher of all that breaths.
And I believe in one Earth, the Mother of us all, and in one Womb wherein all
men are begotten, and wherein they shall rest, Mystery of Mystery, in Her name
BABALON.
And I believe in the Serpent and the Lion, Mystery of Mystery, in his name
BAPHOMET.
And I believe in one Gnostic and Catholic Church of Light, Love and Liberty,
the Word of whose Law is GR:Theta-Epsilon-Lambda-Eta-Mu-Alpha.
And I believe in the communion of Saints.
And, forasmuch as meat and drink are transmuted in us daily into spiritual
substance, I believe in the Miracle of the Mass.
And I confess one Baptism of Wisdom whereby we accomplish the Miracle of
Incarnation.
And I confess my life one, individual, and eternal that was, and is, and is
to come.
GR:Alpha-Upsilon-Mu-Gamma-Nu, GR:Alpha-Upsilon-Mu-Gamma-Nu,
GR:Alpha-Upsilon-Mu-Gamma-Nu.
"Music is now played. The child enters with the ewer and the salt. The
"VIRGIN" enters with the Sword and the Paten, The child enters with the censer
and the perfume. They face the "DEACON "deploying into line from the space
between the two altars."
The VIRGIN. Greeting of Earth and Heaven!
"All give the hailing sign of a Magician, the "DEACON "leading.
The" PRIESTESS, "the negative child on her left, the positive child on her
right, ascends the steps of the High Altar. They await her below. She places
the Paten before the Graal. Having adored it, she descends, and with the
children following her, the positive next her, she moves in a serpentine manner
involving 3 1/2 circles of the Temple. (Deosil about altar, widdershins about
font, deosil about altar and font, widdershins about altar and so to the Tomb
in the west.) She draws her sword and pulls down the Veil therewith.)"
The PRIESTESS. By the power of + Iron, I say unto thee, {347} Arise. In the
name of our Lord + the Sun, and of our Lord + that thou mayst administer the
virtues to the Brethren.
"She sheathes the Sword."
"The "PRIEST, "issuing from the Tomb, holding the Lance erect with both
hands, right over left, against his breast, takes the first three regular steps.
He then gives the Lance to the "PRIESTESS "and gives the three penal signs.
He then kneels and worships the Lance with both hands.
Penitential music."
The PRIEST. I am a man among men.
"He takes again the Lance and lowers it. He rises."
The PRIEST. How should I be worthy to administer the virtues to the
Brethren?
"The "PRIESTESS "takes from the child the water and the salt, and mixes them
in the font."
The PRIESTESS. Let the salt of Earth admonish the Water to bear the virtue
of the Great Sea. "(Genuflects)." Mother, be thou adored!
"She returns to the West, + on "PRIEST "with open hand doth she make, over
his forehead, breast and body."
Be the PRIEST pure of body and soul!
"The "PRIESTESS "takes the censer from the child, and places it on the small
altar. She puts incense therein. "Let the Fire and the Air make sweet the
world! "Genuflects." Father, be thou adored!
"She returns West, and makes with the censer + before the "PRIEST, "thrice
as before."
Be the PRIEST fervent of body and soul!
"(The children resume their weapons as they are done with.)
The "DEACON "now takes the consecrated Robe from the High Altar and brings
it to her. She robes the "PRIEST "in his Robe of scarlet and gold."
Be the flame of the Sun thine ambiance, O thou PRIEST of the SUN!
"The "DEACON "brings the crown from the High Altar. (The" {348} "crown may
be of gold or platinum, or of electrum magicum; but with no other metals, save
the small proportions necessary to a proper alloy. It may be adorned with
divers jewels; at will. But it must have the Uraeus serpent twined about it,
and the cap of maintenance must match the scarlet of the robe. Its texture
should be velvet.)"
Be the Serpent thy crown, O thou PRIEST of the LORD!
"Kneeling she takes the Lance between her open hands, and runs them up and
down upon the shaft eleven times, very gently."
Be the LORD present among us!
"All give the Hailing Sign."
The PEOPLE: so mote it be.
IV.
Of the Ceremony of the opening of the Veil.
The PRIEST. Thee therefore whom we adore we also invoke. By the power of
the lifted Lance!
"He raises the Lance. All repeat Hailing Sign.
A phrase of triumphant music.
The "PRIEST "takes the "PRIESTESS "by her right hand with his left, keeping
the Lance raised."
I, PRIEST and KING, take thee, Virgin pure without spot; I upraise thee; I
lead thee to the East; I set thee upon the summit of the Earth.
"He thrones the "PRIESTESS "upon the altar. The "DEACON "and the children
follow, they in rank, behind him. The "PRIESTESS "takes the book of the Law,
resumes her seat, and holds it open on her breast with her two hands, making a
descending triangle with thumbs and forefingers.
The "PRIEST "gives the lance to the "DEACON "to hold; and takes the ewer from
the child, and sprinkles the "PRIESTESS, "making five crosses, forehead,
shoulders, and thighs.
The thumb of the "PRIEST "is always between his index and" {349} "medius,
whenever he is not holding the Lance. The "PRIEST "takes the censer from the
child, and makes five crosses as before.
The children replace their weapons on their respective altars.
The "PRIEST "kisses the Book of the Law three times. He kneels for a space
in adoration, with joined hands, knuckles closed, thumb in position as
aforesaid. He rises and draws the veil over the whole altar. All rise and
stand to order.
The "PRIEST "takes the lance from the "DEACON "and holds it as before, as
Osiris or Phthah. He circumambulates the Temple three times, followed by the
"DEACON "and the children as before. (These, when not using their hands, keep
their arms crossed upon their breasts.) At the last circumambulation they leave
him and go to the place between the font and the small altar, where they kneel
in adoration, their hands joined palm to palm, and raised above their heads.
All imitate this motion.
The "PRIEST "returns to the East and mounts the first step of the Altar."
The PRIEST. O circle of Stars whereof our Father is but the younger brother,
marvel beyond imagination, soul of infinite space, before whom Time is ashamed,
the mind bewildered, and the understanding dark, not unto Thee may we attain,
unless Thine image be Love. Therefore by seed and root and stem and bud and
leaf and flower and fruit we do invoke Thee.
"Then the priest answered & said unto the Queen of Space, kissing her lovely
brows, and the dew of her light bathing his whole body in a sweet-smelling
perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that
men speak not of Thee as One but as None; and let them speak not of thee at all,
since thou art continuous!"
"During this speech the "PRIESTESS "must have divested herself completely of
her robe, See CCXX.I.62."
The PRIESTESS. "But to love me is better than all things: if under the
night-stars in the desert thou presently burnest mine incense before me,
invoking me with a pure heart, and the Serpent flame therein, thou shalt come
a little to lie in my bosom. For one {350} kiss wilt thou then be willing to
give all; but whoso gives one particle of dust shall lose all in that hour. Ye
shall gather goods and store of women and spices; ye shall wear rich jewels; ye
shall exceed the nations of the earth in splendour & pride; but always in the
love of me, and so shall ye come to my joy. I charge you earnestly to come
before me in a single robe, and covered with a rich headdress. I love you! I
yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and
purple, and drunkenness of the innermost sense, desire you. Put on the wings,
and arouse the coiled splendour within you: come unto me!" To me! To me!
"Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels!
Drink to me, for I love you! I love you! I am the blue-lidded daughter of
Sunset; I am the naked brilliance of the voluptuous night-sky. To me! To me!"
"The "PRIEST "mounts the second step."
The PRIEST. O secret of secrets that art hidden in the being of all that
lives, not Thee do we adore, for that which adoreth is also Thou. Thou art
that, and That am I.
"I am the flame that burns in every heart of man, and in the core of every
star. I am Life, and the giver of Life, yet therefore is the knowledge of me
the knowledge of death." "I am alone: there is no God where I am."
"(The "DEACON "and all rise to their feet with Hailing Sign.)"
The DEACON. "But ye, o my people, rise up & awake! Let the rituals be
rightly performed with joy & beauty!"
"There are rituals of the elements and feasts of the times."
"A feast for the first night of the Prophet and his Bride!"
"A feast for the three days of the writing of the Book of the Law."
"A feast for Tahuti and the child of the Prophet-secret, O Prophet!"
"A feast for the Supreme Ritual, and a feast for the Equinox of the Gods."
"A feast for fire and a feast for water; a feast for life and a greater feast
for death!"
"A feast every day in your hearts in the joy of my rapture!" {351}
"A feast every night unto Nu, and the pleasure of uttermost delight!"
"(The "PRIEST "mounts the third step.)"
The PRIEST: Thou that art One, our Lord in the Universe, the Sun, our Lord
in ourselves whose name is Mystery of Mystery, uttermost being whose radiance,
enlightening the worlds, is also the breath that maketh every God even and Death
to tremble before thee --- by the Sign of Light appear thou glorious upon the
throne of the Sun.
Make open the path of creation and of intelligence between us and our minds.
Enlighten our understanding.
Encourage our hearts. Let thy light crystallize itself in our blood,
fulfilling us of Resurrection.
A ka dua
Tuf ur biu
Bi a'a chefu
Dudu nur af an nuteru!
The PRIESTESS. "There is no law beyond Do what thou wilt."
"(The "PRIEST "parts the veil with his Lance.)
(During the previous speeches the "PRIESTESS "has resumed her robe.)"
The PRIEST: GR:Iota-Omega GR:Iota-Omega GR:Iota-Omega GR:Iota-Alpha-Omega
GR:Sigma-Alpha-Beta-Alpha-Omicron GR:Kappa-Upsilon-Rho-Iota-Epsilon
GR:Alpha-Beta-Rho-Alpha-Sigma-Alpha-Chi GR:Kappa-Upsilon-Rho-Iota-Epsilon
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".>>
Take pure wax, or a plate of gold, silver-gilt or Electrum Magicum. The
diameter shall be eight inches, and the thickness half an inch.
Let the Neophyte by his understanding and ingenium devise a symbol to
represent the Universe.
Let his Zelator approve thereof.
Let the Neophyte engrave the same upon the plate with his own hand and
weapon.
Let it when finished be consecrated as he hath skill to perform, and kept
wrapped in silk of emerald green.
"The Dagger."
Let the Zelator take a piece of pure steel, and beat it, grind it, sharpen
it, and polish it, according to the art of the swordsmith.
Let him further take a piece of oak wood, and carve a hilt. The length shall
be eight inches.
Let him by his understanding and ingenium devise a Word to represent the
Universe.
Let his Practicus approve thereof.
Let the Zelator engrave the same upon his dagger with his own hand and
instruments.
Let him further gild the wood of his hilt.<<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}

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