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Part 4

Created Saturday 05 January 2008

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 A on 11/5/90 e.v. done by Bill Heidrick, T.G. of O.T.O. (further proof reading desirable)

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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 = Cro 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, <<note...>>





I.<<WEH NOTE: Throughout, quotations from Liber AL have been correcagainst 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 shoreLoch Ness in Scotland, two miles east of Foyers, is a shrine or High Altar. Its dimensions shoul e7feet in length, 3 feet in breadth, 44 inches in height. It should be covered with a crimson ata-cot, 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 cas on each side of it. Below the stele is a place for the Book of the Law, with six candles on eahsd of it. Below this again is the Holy Graal, with roses on each side of it. There is room in rot f he 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 l 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 nd triangle is a small circular font. Repeating, the apex of a third triangle is an upright tomb. {345}


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 Grerder. She is clothed in white, blue and gold. She bears the sword from a red girdle, and the Pae n 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 alt, the other a censer of fire and a casket of perfume.


Of the ceremony of the Introit.

"The" DEACON, "opening the door of the Temple, admits the congregation and takes his stand betweee 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 thek 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,e, 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 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 thmpany of Stars of whose fire we are created, and to which we shall return; and in one Father of Lf,Mstery of Mystery, in His name {346} CHAOS, the sole viceregent of the Sun upon Earth; and in oe irth 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, aherein 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 La 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 ie 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 Swand the Paten, The child enters with the censer and the perfume. They face the "DEACON "deployigit 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 stef the High Altar. They await her below. She places the Paten before the Graal. Having adored i,sedescends, and with the children following her, the positive next her, she moves in a serpentin mnnr nvolving 3 1/2 circles of the Temple. (Deosil about altar, widdershins about font, deosil bou alar nd font, widdershins about altar and so to the Tomb in the west.) She draws her sword ad puls dwn te Veil therewith.)" The PRIESTESS. By the power of + Iron, I say unto thee, {347} Arise. In the name of our Lord + 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, ast his breast, takes the first three regular steps. He then gives the Lance to the "PRIESTESS "adgvs 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. "(flects)." Mother, be thou adored! "She returns to the West, + on "PRIEST "with open hand doth she make, over his forehead, breast aody." 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 inc 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 "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 platinur of electrum magicum; but with no other metals, save the small proportions necessary to a properaly It may be adorned with divers jewels; at will. But it must have the Uraeus serpent twined aou i, nd 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 el times, very gently." Be the LORD present among us! "All give the Hailing Sign." The PEOPLE: so mote it be.


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;et thee upon the summit of the Earth. "He thrones the "PRIESTESS "upon the altar. The "DEACON "and the children follow, they in rank, nd him. The "PRIESTESS "takes the book of the Law, resumes her seat, and holds it open on her bratwth 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 spris 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 holdthe 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 jo hands, knuckles closed, thumb in position as aforesaid. He rises and draws the veil over the whl lar. All rise and stand to order. The "PRIEST "takes the lance from the "DEACON "and holds it as before, as Osiris or Phthah. He cmambulates the Temple three times, followed by the "DEACON "and the children as before. (These, hnnt using their hands, keep their arms crossed upon their breasts.) At the last circumambulatio teyleve him and go to the place between the font and the small altar, where they kneel in adoraton,ther hnds 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 imagion, soul of infinite space, before whom Time is ashamed, the mind bewildered, and the understandigdr, not unto Thee may we attain, unless Thine image be Love. Therefore by seed and root and ste ad udand 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 or light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Hevn et it be ever thus; that men speak not of Thee as One but as None; and let them speak not of teeatal, since thou art continuous!" "During this speech the "PRIESTESS "must have divested herself completely of her robe, See CCXX.I" The PRIESTESS. "But to love me is better than all things: if under the night-stars in the desertu presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame hri, thou shalt come a little to lie in my bosom. For one {350} kiss wilt thou then be willing t gveal; but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods nd tor ofwomen and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth inspledour& prde; but always in the love of me, and so shall ye come to my joy. I charge you earnetly t comebefor me in a single robe, and covered with a rich headdress. I love you! I yearn to ou! Ple or urple,veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the nnermos sense,desire ou. Put on the wings, and arouse the coiled splendour within you: come untome!" Tome! To e! "Sin the rapturous love-song unto me! Burn to me perfumes! Wear to me jewel! Drink o me, forI love yo! I love you! I am the blue-lidded daughter of Sunset; I am the nake brillianc of the vouptuous niht-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 a, 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 giver of Life, yet therefore is the knowledge of me the knowledge of death." "I am alone: there sn od 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 jobeauty!" "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 nas Mystery of Mystery, uttermost being whose radiance, enlightening the worlds, is also the breathta aketh every God even and Death to tremble before thee --- by the Sign of Light appear thou gloios po the throne of the Sun. Make open the path of creation and of intelligence between us and our minds. Enlighten our underding. Encourage our hearts. Let thy light crystallize itself in our blood, fulfilling us of Resurrecti 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-Betpha-Omicron GR:Kappa-Upsilon-Rho-Iota-Epsilon GR:Alpha-Beta-Rho-Alpha-Sigma-Alpha-Chi GR:KappaUsln-Rho-Iota-Epsilon GR:Mu-Epsilon-Iota-Theta-Rho-Alpha-Sigma GR:Kappa-Upsilon-Rho-Iota-Epsilo R:hiAlpha-Lambda-Lambda-Epsilon. GR:Iota-Omega GR:Pi-Alpha-Nu, GR:Iota-Omega GR:Pi-Alpha-N G:PiAlpa-Nu GR:Iota-Omicron GR:Iota-Sigma-Chi-Upsilon-Rho-Omicron-Chi, GR:Iota-Omega GR:Alpa-Thta-Apha-u-Alpha-Tau-Omicron-Nu, GR:Iota-Omega GR:Alpha-Beta-Rho-Omicron-Tau-Omicron-Nu GR:ota-Oega R:Iot-Alpha-Omega GR:Kappa-Alpha-Iota-Rho-Epsilon GR:Phi-Alpha-Lambda-Lambda-Epsilon GR:Kapa-Alph-Iota-ho-Epsilon GR:Pi-Alpha-Mu-Phi-Alpha-Gamma-Epsilon GR:Kappa-Alpha-Iota-Rho-Epslon GRPi-Alph-Nu-Gama-Epsilon-Nu-Epsilon-Tau-Omicron-Rho. GR:Alpha-Gamma-Iota-Omicron-Sigma, R:Alpha-amma-Iot-OmicronSigma, GR:Alpha-Gamma-Iota-Omicron-Sigma GR:Iota-Alpha-Omega.<<WEH NOTE This Grek text vaies in splling 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 "PRIESTesents the Lance which she kisses eleven times. She then holds it to her breast while the "PRIES fling at her knees, kisses them, his arms stretched along her thighs. He remains in this adoratonwhlethe Deacon intones the collects. All stand to order, with the Dieu Garde, that is: feet sqare hads,with linked thumbs, held loosely. This is the universal position when standing, unless therdiretionis given.)" {352}


Of the Office of the Collects which are Eleven in Number


The DEACON. Lord visible an sensible of whom this earth is but a frozen spark turning about theeh annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten st ontinual labour and enjoyment; so that as we are constant partakers of thy bounty we may in ou prtcuar orbit give out light and life, sustenance and joy to them that revolve about us without imiutin o substance or effulgence for ever. The PEOPLE. So mote it be.


The DEACON. Lord secret and most holy, source of light, source of life, source of love, source iberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligeneltus ever labour with thee, that we may remain in thine abundant joy. The PEOPLE. So mote it be.


The DEACON. Lady of night, that turning ever about us art now visible and now invisible in thy sn, be thou favourable to hunters, and lovers, and to all men that toil upon the earth and to all aies upon the sea. The PEOPLE. So mote it be.


The DEACON. Giver and receiver of joy, gate of life and love, be thou ever ready, thou and thinedmaiden, in thine office of gladness. The PEOPLE. So mote it be.


The DEACON. Lord of Life and Joy, that art the might of man, that art the essence of every true that is upon the surface {353} of the Earth, continuing knowledge from generation unto generation huadored of us upon heaths and in woods, on mountains and in caves, openly in the market-places ndserely in the chambers of our houses, in temples of gold and ivory and marble as in these othertemlesof ur bodies, we worthily commemorate them worthy that did of old adore thee and manifest ty glry uto mn, "Lao-tze and Siddhartha" and Krishna and "Tahuti," Mosheh, "Dionysus, Mohammed andTo Mea Theion, ith these also," Hermes, "Pan," Priapus, Osiris, and Melchizedeck, Khem and Amoun and Metu, Heacles, Orpheus and Odysseus; with Vergilius, "Catullus," Martialis, "Rabelais, Swinbune and any an oly bar; Apollonius Tyanaeus," Simon Magus, Manes, "Pythagoras," Basilides, Valentius, "Baresanes ad Hippoltus, that transmitted the light of the Gnosis to us their successors and heir heir;" with Mrlin, Artur, Kamuret, Parzival, and many another, prophet, priest and king, tha bore the ance and Cp, the Swod and Disk, against the Heathen, "and these also," Carolus Magnus ad his paladns, with Wiliam of Schren, Frederick of Hohenstaufen, Roger Bacon, "Jacobus Burgundus olensis the artyr, Chrisian Rosencretz," Ulrich von Hutten, Paracelsus, Michael Maier, "Roderic Brgia Pope Aleander the Sixh," Jacob Boeme, Francis Bacon Lord Verulam, Andrea, Robertus de Fluctius, Johannes De, "Sir EdwardKelly," ThomasVaughan, Elias Ashmole, Molinos, Adam Weishaupt, Wolfgag von Goethe, Ldovicus Rex Bavriae, Richard Wgner, "Alphonse Louis Constant," Friedrich Nietzsche Hargrave Jennins, Carl Kellner,Forlong dux, SirRichard Burton, Sir Richard Payne Knight, Paul Gaguin, Docteur Gerrd Encausse, Doctr Theodor Reuss, and Sir Aleister Crowley." Oh Sons of the Lio and the Snake! Wth all thy saints e worthily commemoate them worthy that were and are and are t 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 DEACON. Mother of fertility on whose breast lieth water, whose cheek is caressed by air, andwhose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favourably th ryr of labour, and to pastors and husbandmen be thou propitious. The PEOPLE. So mote it be.


The DEACON. Mysterious energy triform, mysterious Matter, in fourfold and sevenfold division; thterplay of which things weave the dance of the Veil of Life upon the Face of the Spirit, let ther ehrmony and beauty in your mystic loves, that in us may be health and wealth and strength and diin peaure according to the Law of Liberty; let each pursue his Will as a strong man that rejoicet inhisway as the course of a Star that blazeth for ever among the joyous company of Heaven. The PEOPLE. So mote it be.


The DEACON. Be the hour auspicious, and the gate of life open in peace and in well being, so thae that beareth children may rejoice, and the babe catch life with both hands. The PEOPLE. So mote it be.


The DEACON. Upon all that this day unite with love under will let fall success; may strength andll unite to bring forth ecstasy, and beauty answer beauty. The PEOPLE. So mote it be.


" (All stand, Head erect, Eyes open.)" The DEACON. Term of all that liveth, whose name is inscrutable, be favourable unto us in thine h The PEOPLE. So mote it be.


The DEACON. Unto them from whose eyes the veil of life {355} hath fallen may there be granted thcomplishment of their true Wills; whether they will absorption in the Infinite, or to be united wt hir chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labou ad erism of incarnation on this planet or another, or in any Star, or aught else, unto them may her begrated the accomplishment of their Wills. GR:Alpha-Upsilon-Mu-Gamma-Nu, GR:Alpha-Upsilon-Mu-Gamma-Nu, GR:Alpha-Upsilo-Gamma-Nu. "(All sit.) (The" DEACON "and the children attend the "PRIEST "and "PRIESTESS, "ready to hold any appropriatepon as may be necessary.)"


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 alon The PRIEST. Life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourint 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 GRma-Omicron-Mu-Alpha GR:Mu-Omicron-Upsilon.

"He kneels, adores, rises, turns, shows Host to the PEOPLE, turns, replaces Host and adores. Mus He takes the Cup.)" Vehicle of the joy of Man upon Earth, solace of labour, inspiration of endeavour, thus be thou ecy 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-OmicTau-Eta-Rho-Iota-Omicron-Nu GR:Tau-Omicron-Upsilon GR:Alpha-Iota-Mu-Alpha-Tau-Omicron-Sigma GRM-mcron-Upsilon.

"(He kneels, adores, rises, turns, shows the Cup to the people, turns, replaces the Cup and adoreMusic.)" {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 theasts 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 travellethr the Heavens in his name ON. "(He closes his hands, kisses the "PRIESTESS "between the breasts and makes three great crosses othe 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 hhip, 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 Cn 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:Alphama-Iota-Omicron-Sigma, GR:Iota-Alpha-Omega! "He replaces the Host and the Cup and adores.)"


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.)"


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} heaand wealth and strength and joy and peace, and that fulfilment of will and of love under will tha sprpetual 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-Piilon-Rho-Mu-Alpha GR:Mu-Omicron-Upsilon. GR:Eta-Omicron GR:Pi-Alpha-Tau-Eta-Rho GR:Epsilon-SgaTu-Iota-Nu GR:Eta-Omicron GR:Eta GR:Upsilon-Iota-Omicron-Sigma -Delta-Iota-Alpha<<WEH NOTE: Thet here has been corrected from a typo: GR:Omicron-Iota-Alpha.>> GR:Tau-Omicron GR:Pi-Nu-EpsilonUsln-Mu-Alpha GR:Alpha-Gamma-Iota-Omicron-Nu. GR:Alpha-Upsilon-Mu-Gamma-Nu. GR:Alpha-Upsilon-Mu-Gamma-Nu. GR:Alpha-Upsilon-Muma-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, bghty among us. O Lion and O Serpent that destroy the destroyer, be mighty among us. O Lion and epnt that destroy the destroyer, be mighty among us. "(The "PRIEST "joins hands upon the breast of the "PRIESTESS, "and takes back his Lance. He turn 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 Go 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, 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 ofs Mass are taught to the "PRIEST "in his ordination."









"I remember a certain holy day in the dusk of the Year, in the dusk of the Equinox of Osiris, wherst I beheld thee visibly; when first the dreadful issue was fought out; when the Ibis-headed Onecamd away the strife. I remember thy first kiss, even as a maiden should. Nor in the dark byway ws hee 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 tea, 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. Itl disturb thy meditation twice or thrice, after which thou shouldst have conquered this distractin Bt 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,ch 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 shaldiate 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 thy into thine heart in the form of an upright Egg of blackness; and therein shalt thou abide for a pc. 5. When all this is perfectly and easily performed at will, let the aspirant figure to himself a ggle with the whole force of the Universe. In this he is only saved by his minuteness. But in teedhe 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 hody the poison thereof. And let each bite be healed by an eagle or hawk, spreading its wings aboehshead, and dropping thereupon a healing dew. But let the last bite be so terrible a pang at th npeofthe neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth o hs fet. 8. Let there be now placed within his egg a red cross, then a green cross, then a golden cross, ta silver cross; or those things which these shadow forth. Herein is silence; for he that hath rihl erformed the meditation will understand the inner meaning hereof, and it shall serve as a testofhisef 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 the Holy Guardian Angel. 11. The grace having been granted unto him, let him partake mystically of the Eucharist of the Fivements and let him proclaim Light in Extension; yea, let him proclaim Light in Extension. {363}



"These loosen the swathings of the corpse; these unbind the feet of Osiris, so that the flaming Gay 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 t Picture the process of death, applying always to thyself. (A useful preliminary practice is to read textbooks of Pathology, and to visit museums and dissec-rooms.) 2. Continue this practice until death is complete; follow the corpse through the stages of embalm 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 he 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 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.d 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 withouar, for that the blankness that will appear unto thee is a thing dreadful beyond all thy compreheso. And it shall come to pass that if thou hast well and properly {364} performed this meditation tha 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 try 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 shallse 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 Os upon his throne. 15. Then shalt thou repeat audibly the cry of triumph of the god re-arisen, as it shall have been n unto thee by thy Superior. 16. And this being accomplished, thou mayest enter again into the Vision, that thereby shall be peted in Thee. 17. After this shalt thou return into the Body, and give thanks unto the Most High God IAIDA, yea the Most High God IAIDA. 18. Mark well that this operation should be performed if it be possible in a place set apart and ccrated to the Works of the Magick of Light. Also that the Temple should be ceremonially open as huhst knowledge and skill to perform, and that at the end thereof the closing should be most careuly ccmplished. But in the preliminary practice it is enough to cleanse thyself by ablution, by obig, nd y the rituals of the Pentagram and Hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should alwbe 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 . And let this be continued until perfect success be attained therein. For this is a mighty medtto 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 Sai. This is to be feared and shunned, more than any other breaking of control, for that it is thems remendous of the forces which threaten to obsess. There is also some danger of acute deliriou mlachlia at point 1.)



"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 li "When Thou shalt know me, O empty God, my flame shall utterly expire in thy great N.O.X." Liber Lis 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 he 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 entityhis 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 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 nfinite. 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 col 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 thoagine the hunger of the one for the other; the emptiness of the brain, the ache of the spine, eve ste 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 iewhole body is bathed in sweat, or it may be in sweat of blood, and until a cry of intolerable agis i 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, strikas 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 gh it be accompanied with pain, resist. 10. This shalt thou continue until thou art exhausted, never relaxing the control. Until thou canerform this one section 9 during a whole hour, proceed not. And withdraw from the meditation by natof will, passing into a gentle Pranayama without Kumbhakham, and meditating on Harpocrates, th slet nd virginal God. 11. Then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heavenstars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it etkn 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 L? Yea, Blessed are the dead that die in the Lord!



SUB FIGURA IX<<WEH NOTE: There are quite a few differences in text betweeis version and that published in EQUINOX I, 1. Most of these appear to be typo's or to be minor hne, especially to modernize punctuation or usage.>>


1. It is absolutely necessary that all experiments should be recorded in detail during, or immediy after, their performance. 2. It is highly important to note the physical and mental condition of the experimenter or experiers. 3. The time and place of all experiments must be noted; also the state of the weather, and generaall conditions which might conceivably have any result upon the experiment either as adjuvants too ases 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 recd. 5. It is not necessary at this stage for us to declare fully the ultimate end of our researches; 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 peror persons, however distinguished, even among ourselves. 7. The written record should be intelligently<<WEH NOTE: EQUINOX I, 1 has "intelligibly".>> prepaso 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 kif record by a very advanced student. It is not as simply written as we could wish, but will showtemthod. 9. The more scientific the record is, the better. Yet the emotions should be noted, as being som the conditions. Let then the record be written with sincerity and care; thus with practice it will be found more more to approximate to the ideal. {368}


Physical clairvoyance.

1. Take a pack of (78) Tarot playing cards. Shuffle; cut. Draw one card. Without looking at ity 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 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 ede all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, o vnsmell. There was once a man whose fingertips were so sensitive that he could feel the shape and positionthe 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 thathout any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps eahtm. 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 of Swords ("The Lord of Ruin"). But to call the Lord of Love (2 Cups) for the Lord of Strife (5Wns 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 our and that very few indeed inharmonious errors occur, while in 78 experiments you are able to nm h 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 our passing you will be given more complex and difficult exercises.


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 nees, eyes closed. 4. The second position: (The Dragon). Kneel; buttocks resting on the heels, toes turned back, band head straight, hands on thighs. 5. The third position: (The Ibis). Stand, hold left ankle with right hand,<<WEH NOTE: The EQUINersion adds: "(and alternately practise right ankle in left hand, &c.)".>> free forefinger on lip. . The fourth position: (The Thunderbolt). Sit; left heel pressing up anus, right foot poised ontstos, 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 caref analysed and described. 8. Note down the duration of practice; the severity of the pain (if any) which accompanies it, thgree 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 poiseon the head does not spill one drop during a whole hour, and when you can no longer perceive the lgtst tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admittd orexmination; and, should you pass, you will be instructed in more complex and difficult practies.


Pranayama --- Regularisation of the Breathing

1. At rest in one of your positions, close the right nostril with the thumb of the right hand andathe out slowly and completely {370} through the left nostril, while your watch marks 20 seconds. rahe in through the same nostril for 10 seconds. Changing hands, repeat with the other nostril. Lt hi 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, hold the breath for 15 seconds. 4. When you can do this with perfect ease and comfort for a whole hour, practice breathing out fo and in for 20 seconds. 5. This being attained, practice breathing out for 20, in for 10, holding the breath for 30 secon When this has become perfectly easy to you, you may be admitted for examination, and should you p 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 prces very difficult. 7. Be very careful never to overstrain your powers; especially never get so short of breath that 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 cally analysed and recorded.


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 crescea 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 vn objects. 4. Proceed to combinations of moving objects, e.g. a piston {371} rising and falling while a pend 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 r thought must be allowed to intrude upon the consciousness. The moving systems must be regular n amonious. 6. Note carefully the duration of the experiments, the number and nature of the intruding thoughthe tendency of the object itself to depart from the course laid out for it, and any other phenomeawih 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, yelf. 8. In the intervals of these experiments you may try to imagine the objects of the other senses, to concentrate upon them. For example, try to imagine the taste of chocolate, the smell of roses, the feeling of velvet, thund 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 arisin your mind. When you feel you have attained some success in these practices, apply for examinato,ad should you pass, more complex and difficult practices will be prescribed for you.


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 wor 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, runningc. 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 wit be demanded of you.


A Course of Reading

1. The object of most of the foregoing practices will not at first be clear to you; but at least will deny it?) they have trained you in determination, accuracy, introspection, and many other qaiis which are valuable to all men in their ordinary avocations, so that in no case will your tim hveben wasted. 2. That you may gain some insight into the nature of the Great Work which lies beyond these elemey trifles, however, we should mention that an intelligent person may gather more than a hint of isntre from the following books, which are to be taken as serious and learned contributions to thestdyofNature, 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, andilitate communications with him. 4. The pupil should endeavour to discover the fundamental harmony of these very varied works; fors 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 attacmself to, a master, one competent to correct him and advise him. Nor should he be discouraged bytedfficulty of finding such a person. 7. Let him further remember that he must in no wise rely upon, or believe in, that master. He muely entirely upon himself, and credit nothing whatever but that which lies within his own knowledeadexperience. 8. As in the beginning, so at the end, we here insist upon the vital importance of the written re 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 lf, the A.'. A.'. should be at once informed of the circumstances.) {374}




SUB FIGURA VI.<<WEH note: There are differences in wording and punctuationm the earlier printing in EQUINOX I, 2. Some are minor, and some are major changes, additions ordltons of paragraphs. A number are quite serious typographical errors.>>


1. This book is very easy to misunderstand; readers are asked to use the most minute critical car 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 Godpheres, 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; stud are most earnestly warned against attributing objective reality or philosophic validity to any o hm 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 confronte things (ideas or beings) too glorious or too dreadful to be described. It is essential that he eanthe master of all that he beholds, hears or conceives; otherwise he will be the slave of illusonan te prey of madness. Before entering upon any of these practices the student must be in good health, and have attainedair mastery of Asana, Pranayama and Dharana. 5. There is little danger that any student, however idle or stupid, will fail to get some result; there is great danger that he will be led astray, even though it be by those which it is necessayta he should attain. Too often, moreover, he mistaketh the first resting-place for the goal, an tkeh ff 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 fireems to possess. 6. First, then, let us consider the Book "777" and its use; the preparation of the Place; the usethe Magic Ceremonies; and finally the methods which follow in Chapter V. "Viator in Regnis Arbors n in Chapter VI "Sagitta trans Lunam." (In another book will be treated of the Expansion and Contraction of Consciousness; progress by sng the Chakkrams; progress by slaying the Pairs of Opposites; the methods of Sabhapaty Swami, etc,ec)


1. The student must first obtain a thorough knowledge of "Book 777", especially of the columns prd elsewhere in this Book.<<WEH NOTE: In the EQUINOX version, these are listed as: "columns i., ii,ii, v., vi., vii., ix., xi., xii., xiv., xv., xvi., xvii., xviii., xix., xxxiv., xxxv., xxxviii. {4}xxix., xl., xli., xlii., xlv., liv., lv., lix., lx., lxi., lxiii., lxx., lxxv., lxxvii., lxvii.,lxxx.,lxxx., lxxxi., lxxxiii., xcvii., xcviii., xcix., c., ci., cxvii., cxviii., cxxxvii., cxxviii, cxxix. clxxv., clxxvi., clxxvii., clxxxii.">> When these are committed to memory, he will begin to understand the nature of these correspondenc (See Illustrations in "The Temple of Solomon the King" in Equinox No. 2. Cross references are gvn) 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 "Knowledg Sciences." By now looking up line 12 in the other columns, you will find that the Planet corresponding is Mey, its number eight, its lineal figures the octagon and octagram. The God who rules that planet ht,or in Hebrew symbolism Tetragrammaton Adonai and Elohim Tzabaoth, its Archangel Raphael, its coi o Agels Beni Elohim, its Intelligence Tiriel, its Spirit Taphtatharath, its colours Orange (fo Mecur isthe Sphere of the Sephira Hod, 8) Yellow, Purple, Grey and Indigo rayed with Violet; itsMagial Waponthe Wand or Caduceus, its Perfumes Mastic and others, its sacred plants Vervain and ohers,its jwel te 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 ight-pointed star of yellow, at whose points you would place eight lamps. The Sigil of the Spiri wih is to be found in Cornelius Agrippa and other books) you would draw in the four colours withsuh thr devices as your experience may suggest. 4. And so on. We cannot here enter at length into all the necessary preparations; and the studenll find them fully set forth in the proper books, of which the "Goetia" is perhaps the best exampe These rituals need not be slavishly imitated; on the contrary, the student should do nothing the ct of which he does not understand; also, if he have any capacity whatever, he will find his own rd ituals 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 parlar idea, he must make every material object about him directly suggest that idea. Thus, in the iulquoted, if his glance fall upon the lights, their number suggests Mercury; he smells the perfues ad gain Mercury is brought to his mind. In other words the whole magical apparatus and ritualis cople system of mnemonics. (The importance of these lies principally in the fact that particular sets of images that the stu may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are cnrled by them. As to the possibility of producing results external to the mind of the seer (objetie n he 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 Methodich 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 attempted<<WEH note: Not the chapters in the theory part, but the divisions in this Liber O --- sm eerence is made in the EQUINOX, I, 2.>>. {377}


1. The Magical Images of the Gods of Egypt should be made thoroughly familiar. This can be done tudying them in any public museum, or in such books as may be accessible to the student. They shudten 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 desirehould then imagine His image as coinciding with his own body, or as enveloping it. This must be rcied until mastery of the image is attained, and an identity with it and with the God experience. It is a matter for very great regret that no simple and certain tests of success in this practicest. 3. The Vibration of God-names. As a further means of identifying the human consciousness with thure 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 Harpocs whose natures do not accord with this gesture.>>. (See illustration, in Equinox No. 2, p. 13<<E OE: 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 treath. © Let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the getive organs, and so to the feet. (d) The moment that it appears to touch the feet, quickly advance the left foot about 12 inches, w forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that youaesanding in the typical position of the God Horus<<WEH NOTE: EQUINOX reference has "IllustrationinVo. . No. 1, 'Blind Force.'">>, and at the same time imagine the Name as rushing up and throughthebod, wile you breathe it out through the nostrils with the air which has been till then retaind inthe ungs 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 ed. 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} upoe 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 usts his physical strength. It should cause him to grow hot all over or to perspire violently, adi hould 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 thee of the God vehemently roared forth, as if by the concourse of ten thousand thunders; and it shol pear 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 absely blotted out; and the longer it takes for normal perception to return, the better.


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 tyere, corrected now from the EQUINOX version. The error made the end of line iii copy the end of iei.>>, 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 tigns 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, sete them as if in the act of rending asunder a veil or curtain (actives), and then bring them togehra 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 the Paths of HB:Samekh , HB:Nun and HB:Ayin are attributed to this degree.<<WEH Note: In EQUINXI , Crowley gives these Hebrew letters. MT&P has a typo here, giving the letters HB:Samekh , HBReh an 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 tof 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 thenet Venus; the paths of HB:Qof , HB:Tzaddi and HB:Peh are attributed to this degree. For otheratiutions 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 shouldersing the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle pxdwnwards. (See illustration). (The Grade of 3 Degree = 8Square is particularly attributed to the element of water; it refers to planet Mercury; the paths of HB:Resh and HB:Shin are attributed to this degree. For other attiuins 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 righgles, 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 , the path of HB:Taw is attributed to this degree. For other attributions see "777" lines 9 and1) {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 ards, 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" l 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 weaupright 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 illustra). (IV). Raise the right arm to point upwards, keeping the elbow square, and lower the left arm to p downwards, keeping the elbow square, while turning the head over the left shoulder looking down ota the eyes follow the left forearm, and say, "The Sign of the Mourning of Isis". (See illustraio). (V). Raise the arms at an angle of sixty degrees to each other above the head, which is thrown ba an 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 itration). {382}

(VII). Extend the arms again as in (III) and cross them again as in (vi) saying: "L.V.X., Lux, thght 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 tf the upper triangle and trace it in a dextro-rotary direction. The top of the lower triangle an rc it in dextro-rotary direction. The top of the lower should coincide with the central point o te ppr 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}


(XII). Repeat (I-VII).

The Banishing Ritual is identical, save that the direction of the Hexagrams must be reversed. {3 "The Greater Ritual of the Hexagram."


/\ # # /\ --------\- -/-------- 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 correctrom 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 hexag {385} beginning from the point which is attributed to the planet you are dealing with. (See "777 o.lxxxiii). Thus to invoke Jupiter begin from the right hand point of the lower triangle, dextr-rtay nd 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 Dris. To banish, reverse the hexagram. In all cases use a conjuration first with Ararita, and next with the name of the God correspondingthe 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 tosical flame that it would perhaps be visible to the eyes of a bystander, were one present. It isalgd that some persons have attained the power of actually kindling fire by these means. Whetherths e o 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 "iing" 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 he student, when he uses the appropriate figure. In obstinate cases, the form of the appropriateGdmy be assumed. {386} 4. The banishing rituals should be used at the commencement of any ceremony whatever. Next, the ent should use a general invocation, such as the "Preliminary Invocation" in the "Goetia" as wella pecial invocation to suit the nature of his working. 5. Success in these verbal invocations is so subtle a matter, and its grades so delicately shadedat it must be left to the good sense of the student to decide whether or not he should be satisfidwt his result.


1. Let the student be at rest in one of his prescribed positions, having bathed and robed with thoper decorum. Let the place of working be free from all disturbance, and let the preliminary purfctons, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled. 2.Le him imagine his own figure (preferably robed in the proper magical garments, and armed wit th prpermagical weapons) as enveloping his physical body, or standing near to and in front of hi. 3. Let him then transfer the seat of his consciousness to that imagined figure; so that it may seo 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 si 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 ay wish to visit. 9. Let him beware of the thousand subtle attacks and deceptions that he will experience, carefullsting 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 casese 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 (ag will make the imagination fertile. For example, one may create in thought a chariot of fire wit ht 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 fty. 12. Finally, let the student cause his imagined body in which he supposes himself to have been trling to coincide with the physical, tightening his muscles, drawing in his breath, and putting hi oeinger to his lips. Then let him "awake" by a well-defined act of will, and soberly and accurael rcod his experiences. It may be added that this apparently complicated experiment is perfectly easy to perform. It is to learn by "travelling" with a person already experienced in the matter. Two or three experimet huld suffice to render the student confident and even expert. See also "The Seer", pp. 295-333 EuioxI, 2.


1. The previous experiment has little value, and leads to few results of importance. But it is sptible of a development which merges into a form of Dharana --- concentration --- and as such mayla o the very highest ends. The principal use of the practice in the last chapter is to familiarseth sudent with every kind of obstacle and every kind of delusion, so that he may be perfect maser f eeryidea that may arise in his brain, to dismiss it, to transmute it, to cause it instantly o oby hi wil. 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 perpendicuto the earth's tangent at the point where his physical body is situated (or to put it more simply taght upwards). 4. Instead of stopping, let him continue to rise until fatigue almost overcomes him. If he shoulnd that he has stopped without willing to do so, and that figures appear, let him at all costs rieaoe 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, whatevelures, though it were Typhon and all his hosts loosed from the pit and leagued against him, thoug twre from the very Throne of God Himself that a voice issues bidding him stay and be content, le hm trggle on, ever on. 6. At last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed ts own inertia.<<This in case of failure. The results of success are so many and wonderful that oefrt is here made to describe them. They are classified, tentatively, in the "Herb Dangerious",Pat I,Equinox I, 2.>> Let him sink (when no longer can he strive, though his tongue by bitten thoug wih te effort and the blood gush from his nostrils) into the blackness of unconsciousness, an the, oncomig to himself, let him write down soberly and accurately a record of all that hath occrred,yea arecor of all that hath occurred. EXPLICIT



SUB FIGURA CLXXV.<<WEH NOTE: The version of this Liber published earlier inINOX I, 7 has a few differences. Internal evidence indicates that most of the differences here aepoably revisions of the Liber rather than typographical errors. There is, however, one change wic rveses meaning and one change which incorporates an editorial comment into the text. These vaiatonsarenoted 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. s matter is of no import, sobeit that thou choose one suited to thine own highest nature. Howsoee,tis method is not so suitable for gods austere as Saturn, or intellectual as Thoth. But for suh eiie 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 althoChrist and Osiris be one, yet the former is to be worshipped with Christian, and the latter with gpin, rites. And this, although the rites themselves are ceremonially equivalent. There should,hoevr,be "one" symbol declaring the transcending of such limitations; and with regard to the Deit alo, her should be some "one" affirmation of his identity both with all other similar gods of oter ntion, an 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 olically represented by that room or spot which he loves best. And the dearest spot therein shal ete shrine of his temple. It is most convenient if this shrine and altar should be sequestered n oos,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 tation there is mindfulness induced thereby; and second because a certain power enters and inhabisi y virtue of the ceremonies; or so it is said, and We deny it not. Let this image be the most eatiuland perfect which the devotee is able to procure; or if he be able to paint or to carve thesam, i isall the better. As for Deities with whose nature no Image is compatible, let them be woshiped i an 390} empty shrine. Such are Brahma, and Allah. Also some postcaptivity conceptions f Jehvah. 5. "Further concerning the shrine." --- Let this shrine be furnished appropriately as to its ornas, according to the book 777. With ivy and pine-cones, that is to say, for Bacchus, and let lay eoehim both grapes and wine. So also for Ceres let there be corn, and cakes; or for Diana moon-wrtan ple herbs, and pure water. Further it is well to support the shrine with talismans of the panes, ign and elements appropriate. But these should be made according to the right Ingenium of he Pilosphusby the light of the book 777 during the course of his Devotion. It is also well, nevrthelss, i a maick circle with the right signs and names be made beforehand. 6. "Concerning the Ceremonies:" --- Let the Philosophus prepare a powerful Invocation of the partar 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, therth 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 red ceremony. And in this ceremony let the Philosophus in no wise neglect the service of a menia. e him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to te ariclar Deity, and consecrating it with oil, and with such ritual as may seem him best. And le al bedon with intensity and minuteness. 8. "Concerning the period of devotion, and the hours thereof:" --- Let a fixed period be set for worship; and it is said that the least time is nine days by seven, and the greatest seven years ynn. And concerning the hours, let the Ceremony be performed {391} every day thrice, or at leastone,an let the sleep of the Philosophus be broken for some purpose of devotion at least once in eerynigt. Now to some it may seem best to appoint fixed hours for the ceremony. To others it may seem that 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; n the Sword or Dagger, never the Pantacle, unless that Pantacle chance to be of a nature harmoniou. u 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 beitted for the service of the particular Deity, as a bassara for Bacchus, a white robe for Vesta. S lo 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 partar Deity, as, mastic for Mercury, dittany for Persephone. Also the libations, as, a decoction ofngthade for Melancholia, or of Indian hemp for Uranus. 11. "Concerning the harmony of the ceremonies:" --- Let all these things be rightly considered, at length, in language of the utmost beauty at the command of the Philosophus, accompanied, if he a kll, by music, and interwoven, if the particular Deity be jocund, with dancing. And all being arfulyprepared and rehearsed let it be practised daily until it be wholly rhythmical with his aspratons an as it were, a part of his being. 12. "Concerning the variety of the ceremonies." --- Now, seeing that every man differeth essentiafrom every other man, albeit in essence he is identical, let also these ceremonies assert their iett by their diversity. For this reason do we leave much herein to the right Ingenium of the Phiosphs. 13. "Concerning the life of the devotee." --- First let his way of life be such as is pleasing to particular Deity. Thus to invoke Neptune, let him go a-fishing; but if Hades, let him not approc h water that is hateful to Him. {392} 14. "Further, concerning the life of the devotee:" --- Let him cut away from his life any act, wor thought, that is hateful to the particular Deity; as, unchastity in the case of Artemis, evasiosi he case of Ares. Besides this, he should avoid all harshness or unkindness of any kind in thogh, or, or deed, seeing that above the particular Deity is One in whom all is One. Yet also he my dlibratly practise cruelties, where the particular Deity manifests His Love in that manner, as n th cas of ali, and of Pan. And therefore, before the beginning of his periods of devotion, lethim pactis accoding to the rules of Liber Jugorum. 15. "Further concerning the life of the devotee:" --- Now, as many are fully occupied with their irs, 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 GoLikewise with his robes and instruments, his suffumigations and libations; for his Robe hath he ntanghtdress; for his instrument a walking stick; for his suffumigation a burning match; for his lbaio aglass of water? But let him consecrate each thing that he useth to the service of that particular Deity, and not ane the same to any other use. 16. "Continuation." --- Next, concerning his time if it be short. Let him labour mentally with hnvocation, concentrating it, and let him perform this Invocation in his heart whenever he hath th esre. 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 brinward the symbols, so that even in his well ordered shrine the whole ceremony revolve inwardly in i ert, 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 incennd the libation. 18. "Continuation." --- Further concerning occupation. Let the devotee transmute within the alemof 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,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, rder 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 furtheowledge 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 noay 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,as: "...in his own mind,...">>, drawing it through circumstance and circumstance to that one end n oclusion 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 natuithout 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 book Thelema, during the whole period of his devotion. But if he weary, then let him read books whic aeno 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 com 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, him who is thoroughly prepared, being purified by the practice of the Transmutation of {394} dee nodevotion, and consecrated by the right performance of the holy ceremonies. Yet herein is dangr,fo tat the Mind is fluid as quicksilver, and bordereth upon the Abyss, and is beset by many sirns nd evis that seduce and attack it to destroy it. Therefore let the devotee beware, and precis accratey hi 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 hiThere is the love of David and of Jonathan, and the love of Abraham and Isaac, and the love of LeradCordelia, and the love of Damon and Pythias, and the love of Sappho and Atthis, and the love o Rme ad Juliet, and the love of Dante and Beatrice, and the love of Paolo and Francesca, and the oveof aesr and Lucrezia Borgia, and the love of Aucassin and Nicolette, and the love of Daphnis ad Choe, nd te love of Cornelia and Caius Gracchus, and the love of Bacchus and Ariadne, and the lve ofCupidand Pyche, and the love of Endymion and Artemis, and the love of Demeter and Persephone and te loveof Vens and Adonis, and the love of Lakshmi and Vishnu, and the love of Siva and Bhavni and he loveof Budda 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 forist, of Sri Sabhapaty Swami for Maheswara, of Abdullah Haji Shirazi for Allah, of St Ignatius Looafr Mary, and many more. Now do thou take one such story every night, and enact it in thy mind, grasping each identity witfinite care and zest, and do thou figure thyself as one of the lovers and thy Deity as the other. hsdo thou pass through all adventures of love, not omitting one; and to each do thou conclude: Hw al areflection 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 the perfect thy love. Thus learn the humility of love from one, its obedience from another, its intniyfrom 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 indeed succeeded in his devotion, and that his Lord hath appeared to him, and that they conversea a be fitting. 23. "Concerning the Mysterious Triangle." --- Now as <<WEH NOTE: EQUINOX has: "Now then as ...">>e cords separately may be broken by a child, while those same cords duly twisted may bind a giant e he 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 becathe method is One, even the method of turning the mind toward the particular Deity by love in eveyat And lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even thntram or Continuous Prayer. 24. "Concerning the Mantram or Continuous Prayer." --- Let the Philosophus weave the Name of the icular Deity into a sentence short and rhythmical, as, for Artemis: GR:epsilon-pi-epsilon-lambdateaomicron-nu, GR:epsilon-pi-epsilon-lambda-theta-omicron-nu, GR:Alpha-rho-tau-epsilon-mu-iota-iga;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-upsiloGR:Iota-omega GR:Pi-alpha-nu, GR:Iota-omega GR:Pi-alpha-nu; or, for Allah, Hua Allahu alazi lalh lla Hua. Let him repeat this day and night without cessation mechanically in his brain, which is thus madedy 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 is particular deity to a state of passive waiting, even almost a repulsion, the repulsion not of itse, but of sublime modesty. As it is written, Liber LXV. ii. 59, "I have called unto thee, and I have journeyed with thee<<WETE: EQUINOX has: "...journeyed unto Thee,...">>, and it availed me not." 60. "I waited patiently,adTou wast with me from the beginning." Then let him change back to the Active, until a veritable rhythm is established between the states it were the swinging of a pendulum. But let him reflect that a vast intelligence is required frti; for he must stand as it were almost without himself to watch those phases of himself, And todoths s an high Art, and pertaineth not altogether to the grade of Philosophus. Neither is it ofitslf elpul, 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 ord symbols of devotion cease, when the soul is as it were dumb in the presence of its God. Mark httis is not a cessation but a transmutation of the barren seed of prayer into the green shoot ofyernng This yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter Fr otentimes it is as the torment of hell in which the soul burns and writhes unceasingly. Yetit eds, nd a its end continue openly thy Method. 27. "Concerning Dryness." --- Another state wherein at times the soul may fall is this dark nightnd this is indeed purifying, in such depths that the soul cannot fathom it. It is less like painta ike 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 ma broken up by the breaking up of the whole Method, and a return to the world without. This cowarient only destroys the value of all that has gone before, but destroys the value of the Oath of Faly ha 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 thousseductions will lure thee away; also a thousand means of breaking thine oath in spirit without braigit in letter. Against this thou mayst repeat the words of thine oath aloud again and again unilth tmptation be overcome. Also the devil will represent to thee that it were much better for this operation that thou do thnd 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 thh ceremonies meaningless and hideous to thee, and blaspheme shalt thou against thy Deity and curs i. And this mattereth little, for it is not thou, so be that thou adhere to the Letter of thine blgaio. For thy Spiritual Sight is closed, and to trust it is to be led into<<WEH NOTE: EQUINOX as unt">>the precipice, and hurled therefrom. 29. "Further of this matter." --- Now also subtler than all these {397} terrors are the IllusionsSuccess. But one instant's<<WEH NOTE: EQUINOX has "For one instant's ...">> self-satisfaction orEpnion of thy Spirit, especially in this state of dryness, and thou art lost. For thou mayst atai te alse Union with the Demon himself. Beware also of even the pride which rises from having rsised he emptations. But so many and so subtle are the wiles of Choronzon that the whole world could not contain theirmeration. The answer to one and all is the persistence in the literal fulfilment of the routine. Beware, t last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit givet ie and answer: Except a corn of wheat fall into the ground, and die, it abideth alone, but if itdi, t ringeth forth much fruit. Yet shalt thou also beware of disputation with the devil and pride in the cleverness of thine ans to him. Therefore, if thou hast not lost the power of silence, let it be first and last employe gist him. 30. "Concerning the Enflaming of the Heart." --- Now learn that thy methods are dry, one and all.tellectual exercises, moral exercises, they are not Love. Yet as a man, rubbing two dry sticks tgte for long, suddenly found a spark, so also from time to time will true Love leap unasked into hymeiaion. Yet this shall die and be reborn again and again. It may be that thou hast no tindernea. 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 , thou shalt thus be aware. For the sparks thy heart shall leap up, and thy ceremony or meditatino oil shall seem of a sudden to go of its own will; and for the little flames this shall be incrasd n olume and intensity; and for the beginnings of the Infinite Fire thy ceremony shall be caugt u uno rvishing song, and thy meditation shall be ecstasy, and thy toil shall be a delight exceeing ll peasue thou hast ever known. And of the Great Flame that answereth thee it may not be spoken; for therein is the End of this Mk Art of Devotion. 31. "Considerations with regard to the use of symbols." It is to {398} be noted that persons of rful imagination, will, and intelligence have no need of these material symbols. There have beencran saints who are capable of love for an idea as such without it being otherwise than degraded y idliing" it, to use this word in its true sense. Thus one may be impassioned of beauty, withou evn te ned of so small a concretion of it as "The beauty of Apollo", the "beauty of roses", the beauy ofAtti". Such persons are rare; it may be doubted whether Plato himself attained to any vison ofabsolte beuty without attaching to it material objects in the first place. A second class i able o contmplateideals through this veil; a third class need a double veil, and cannot think ofthe beaty of arose wihout a rose before them. For such, is this Method of most use; yet let themknow tha there i this dager therein, that they may mistake the gross body of the symbol for the iea made cncrete threby. 32. "Considerations of further danger to those not purged of material thought." --- Let it be remred that in the nature of the love itself is danger. The lust of the satyr for the nymph is indedo he same nature as the affinity of quicklime for water on the one hand, and of love of Ab for Aa n heother; so also is the triad Osiris, Isis, Horus like that of a horse, mare, foal, and of re, bue,purle. 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 al 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,<<WEHE: EQUINOX has: "So also many have said truly that all is one, and falsely that since earth is Ta n,...">> and ocean is that One, therefore earth is ocean. Unto Him good is illusion, and evil s llsin; 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 Tiphe, 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 of two ways. First, if the love lack any quality of love, so long is it not ideal love. For it is written of Perfected One: "There is no member of my body which is not the member of some god." Therefore {39 e not the Philosophus despise any form of love, but harmonise all. As it is written: Liber LXV 3. "S therefore Perfection abideth not in the Pinnacles or in the Foundation, but in the harmonyof ne ithall." Second, if any part of this love exceed, there is disease therein. As, in the love of Othello fosdemona, love's jealousy overcame love's tenderness, so may it be in this love of a particular Det. nd 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 fordow a little part thereof. 34. "Concerning Mortifications." --- These are not necessary to this method. On the contrary, thay destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortifcto 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, thisversion should be endured and allowed to take its course. Yet not to the interference with naturlbdly 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 generally not natural to healthy natures, and wrong. For they are selfish. To scourge one's sel evs not one's master; yet to deny one's self bread that one's child may have cake is the act of tuemoher. 35. "Further concerning Mortifications." --- If thy body, on which thou ridest, be so disobedienteast that by no means will he travel in the desired direction, or if thy mind be baulkish and eloun s Balaam's fabled Ass, then let the practice be abandoned. Let the shrine be covered in sackcot, nddo thou put on habits of lamentation, and abide alone. And do thou return most austerely t th prctie of Liber Jugorum, testing thyself by a standard higher than that hitherto accomplished andpunihingeffractions with a heavier goad. Nor do thou return to thy devotion until {400} thatbody nd mid aretamed and trained to all manner of peaceable going. 36. "Concerning minor adjuvant in the ceremonies." --- I. "Rising on the planes." --- By this metmayst thou assist the imagination at the time of concluding thine Invocation. Act as taught in LbrO by the light of Liber 777. 37. "Concerning minor methods adjuvant in the ceremonies." --- II. "Talismanic Magic." --- Havinge by thine Ingenium a talisman or pantacle to represent the particular Deity, and consecrated it ihifinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up heshdo for the substance. But it is useless to do this unless thou do really in thine heart valu th taismn beyond all else that thou hast. 38. "Concerning minor methods adjuvant in the ceremonies." --- III. "Rehearsal." --- It may assis the traditional history of the particular Deity be rehearsed before him; perhaps this is best doei ramatic form. This method is the main one recommended in the "Exercitios Espirituales" of St.Igatus whose work may be taken as a model. Let the Philosophus work out the legend of his own paticlarDeiy, and apportioning days to events, live that life in imagination, exercising the five snsesin trn, s occasion arises. 39. "Concerning minor matters adjuvant in the ceremonies." --- IV. "Duresse." --- This method cons in cursing a deity recalcitrant; as, threatening ceremonially "to burn the blood of Osiris, andt rnd down his bones to power." This method is altogether contrary to the spirit of love unless hepatiular Deity be himself savage and relentless; as Jehovah or Kali. In such a case the desireto erfrm onstraint and cursing may be the sign of the assimilation of the spirit of the devotee wth tat o hisGod, and so an advance to the Union with HIm. 40. "Concerning the value of this particular form of Union or Samadhi:" --- All Samadhi is define the ecstatic union of a subject and object in consciousness, with the result that a third thing rsswhich 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 meditati For example, the Samadhi {401} called Atmadarshana might arise from simple concentration of the huh 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 en with Nitrogen is gentle, while that of Oxygen with Hydrogen is explosive; and as it is found ta h most heat is disengaged as a rule by the union of bodies most opposite in character, and thatth cmpund resulting from such is most stable, so it seems reasonable to suggest that the most imprtat ad eduring 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 inserin the text.>>On other planes, it has been suggested that the most opposed types make the best marae and produce the healthiest children. The greatest pictures and operas are those in which vioen etrmes are blended, and so generally in every field of activity. Even in mathematics, the gretes paalllogram 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 althohis work will be harder his reward will be greater if he choose a Deity most remote from his own aue This method is harder and higher than that of Liber E. For a simple object as there suggestd s f he same nature as the commonest things of life, while even the meanest Deity is beyond unintiaed uma understanding. On the same plane, too, Venus is nearer to man than Aphrodite, Aphrodit tha Isi, Iss than Babalon, Babalon than Nuit. Let him decide therefore according to his discretion on the one hand and his aspiration on the ot 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 theure of all human love is illusion, and a certain blindness. Nor is there any true love below theVi f the Abyss. For this reason we give this method to the Philosophus, as the reflection of theExmp Aept, who reflects the Magister Templi and the Magus. Let then the Philosophus attain this ethd a a oundation 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 characteristicthe Grade. 43. "Concerning a notable danger of Success." --- It may occur that owing to the tremendous powerthe Samadhi, overcoming all other memories as it should and does do, that the mind of the devoteemyb obsessed, so that he declare his particular Deity to be sole God and Lord. This error has ben hefondation of all dogmatic religions, and so the cause of more misery than all other errors cobind. The Philosophus is peculiarly liable to this because from the nature of the Method he cannot remaceptical; he must for the time believe in his particular Deity. But let him (1) consider that thsblef is only a weapon in his hands, and (2) affirm sufficiently that his Deity is but an emanatin r efection or eidolon of a Being beyond him, as was said in Paragraph 2. For if he fail herein sice an annot remain permanently in Samadhi, the memorised Image in his mind will be degraded, ad relace by he corresponding Demon, to his utter ruin. Therefore, after Success, let him not delight overmuch in his Deity, but rather busy himself with other work, not permitting that which is but a step to become a goal. As it is written, Liber CXX:"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 thae Philosophus utter no word concerning his working, as if it were a Forbidden Love that consumethhm But let him answer fools according to their folly; for since he cannot conceal his love from hs elow, 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 ifices be replaced by the true sacrifices in thine own heart. Yet if thou must symbolise them ouwrl for the hardness of thine heart, let thine own blood and no other's be spilt before that alta.<Th eceptions to this rule pertain neither to this practice, nor to this grade. N. Fra. A.'. A...> {43} Nevertheless, forget not that this practice is dangerous, and may cause the manifestation of evilngs, hostile and malicious, to thy great hurt. 45. "Concerning a further sacrifice." --- Of this it shall be understood that nothing is to be sp; nor need anything be spoken to him that hath wisdom to comprehend the number of the paragraph. Adtis sacrifice is fatal beyond all, unless it be a "sacrificium" indeed.<<WEH NOTE: The EQUINOX as".. 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 abominable; and while they may bring success in this Method, form an absolute bar to all further rges. And they are in any case more likely to lead to madness than to Samadhi. He indeed who purposethm is already mad. 47. "Concerning human affection." --- During this practice thou shalt in no wise withdraw thyselfm human relations, only figuring to thyself that thy father or thy brother or thy wife is as it wr nimage of thy particular Deity. Thus shall they gain, and not lose, by thy working. Only in te as o thy wife this is difficult, since she is more to thee than all others, and in this case thu mystactwith 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 tha 49. "The Benediction." --- And so may the love that passeth all Understanding keep your hearts anids through GR:Iota-Alpha-Omega GR:Alpha-Delta-Omicron-Nu-Alpha-Iota GR:Sigma-Alpha-Beta-AlphaOea nd through BABALON of the City of the Pyramids, and through Astarte, the Starry One green-girle, n te name ARARITA. Amen. {404}


SUB FIGURA CCVI.<<WEH NOTE: The Liber omits sections 0 and 1 in earlier pcation in EQUINOX I, 7 as well as here. There are signs that this version has been edited, notabycages were made in punctuation and capitalization. The editing appears to be defective, with soe atril omitted inadvertently. There is one original footnote, and the others are mine. There ws aso phto 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, convey, 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 convey. © Yet a third class of actions induce the flow of the breath through both nostrils at once (Susa), and conversely. (d) The degree of mental and physical activity is interdependent with the distance from the nostrat 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,e breath flows in", "the breath flows out", and record the results. [This practice may resolve isl nto Mahasatipatthana (vide Liber XXV) or induce Samadhi. Whichever occurs should be followed p s heright 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 accomped in those practices endeavour to master a cycle of 10, 20, 40 or even 16, 32, 64. But let thisb oe gradually and with due caution. And when he is steady and easy both in Asana and Pranayama,le hm till 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. Thweat is different in character from that customarily induced by exertion. If the Practitioner ru hssweat 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 autocally rigid. Describe this rigidity with minute accuracy. © The state of automatic rigidity will develop into a state characterised by violent spasmodic ments of which the Practitioner is unconscious, but of whose result he is aware. This result is htte body hops gently from place to place. After the first two or three occurrences of this expeiece Aana is not lost. The body appears (on another theory) to have lost its weight almost compltel an tobe moved by an unknown force. (d) As a development of this stage, the body rises into the air, and remains there for an appreci 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 Zor practise the deep full breathing which his preliminary exercises will have taught him during hswls. Let him repeat a sacred sentence (mantra) or let him count, in such a way that his footfal bat acurately with the rhythm thereof, as is done in dancing. Then let him practise Pranayama, t frstwitout the Kumbhakam<<WEH NOTE: Equinox spells this "Kumbakham" in this spot only.>>, and pyingno atenton to the nostrils otherwise than to keep them clear. Let him begin by an indrawing f thebreat for paces, and a breathing out for 4 paces. Let him increase this gradually to 6.6, .8, 1212, 1616 and24.24, or more if he be able. Next let him practise in the proper proportion 48, 6.12 8.16, 2.24 an so on. Then if he choose, let him recommence the series, adding a graduall increasng perio of Kumbakam<<WEH NOTE: Equinox spells this "Kumbhakham".>>. 7. "Fourth practice." --- Following on this third practice, let him quicken his mantra and his pantil the walk develops into a dance. This may also be practised with the ordinary waltz step, usn antra in three-time, such as GR:epsilon-pi-epsilon-lambda-theta-omicron-nu, GR:epsilon-pi-epiln-amda-theta-omicron-nu, GR:Alpha-rho-tau-epsilon-mu-iota-sigma; or Iao, Iao Sabao; in such caes he racice may be combined with devotion to a particular deity: see Liber CLXXV. For the danceas sch i is etter to use a mantra of a non-committal character, such as GR:Tau-omicron GR:epsiln-iot-nu-apha-ita, GR:Tau-omicron GR:Kappa-alpha-lambda-omicron-nu, GR:Tau-omicron 'GR:Alpha-gmma-alha-dela-omicon-nu,<<WEH NOTE: The Equinox has this last word as:"' GR:gamma-alpha-theta-alpa-nu">>or the ike. {06} 8. "Fifth practice." --- Let him practice mental concentration during the dance, and investigate following experiments: (a) The dance becomes independent of the will. (b) Similar phenomena to those described in 5 (a), (b), ©, (d), occur. 9. A note concerning the depth and fullness of the breathing. In all proper expiration the last ible portion of air should be expelled. In this the muscles of the throat, chest, ribs, and abdoe ut be fully employed, and aided by the pressing of the upper arms into the flanks, and of the hadino he 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 ofDegree C or over. The progress of the Zelator in acquiring a depth and fullness of breath should be tested by the rrometer. 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 ihthe exception of the sixth practice following. 10. "Sixth Practice." --- Let the Zelator breathe as shallowly and rapidly as possible. He shoulsume the attitude of his moment of greatest expiration, and breathe only with the muscles of his hot 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 mind unwaveringly upon a point in the spine opposite the larynx.)<<WEH NOTE: In the Equinox thisprnhetic paragraph is identified as an editorial comment.>> <<WEH NOTE: from this point, the text in the Equinox diverges from this text. There is an additi step: "11. "Seventh practice." Let the Zelator breathe as deeply and rapidly as possible." Th tpnumbered here as "Seventh" is labeled "Eighth" in the Equinox.>> 11. "Seventh practice." --- Let the Zelator practise restraint of breathing in the following mann At any stage of breathing let him suddenly hold the breath, enduring the need to breathe until i ass, returns, and passes again, and so on until consciousness is lost, either rising to Samadhi r imla supernormal condition, or falling into oblivion. {407} 13. "Ninth practice." -- Let him practice the usual forms of Pranayama, but let Kumbhakam be useder instead of before expiration. Let him gradually increase the period of this Kumbhakam as in tecs 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 noisesects and all other disturbing influences,<<Note that in the early stages of concentration of themn,such annoyances become negligible.>> a retired situation, simple food eaten in great moderatio a te onclusion of the practices of morning and afternoon, and on no account before practising. odiy halt is almost essential, and should be most carefully guarded (See Liber CLXXXV, "Task of aNeopyte". Adiligent and tractable disciple, or the Practicus of the Zelator, should aid him in hs wor. Suh a dsciple should be noiseless, patient, vigilant, prompt, cheerful, of gentle manner nd revrent t his mster, intelligent to anticipate his wants, cleanly and gracious, not given to seech, dvoted ad unselish. With all this he should be fierce and terrible to strangers and all hotile infuences, etermine 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 ocessity. Yet for some of these purposes a dog will serve, for others a woman. There are also otesapointed to serve, but these are not for the Zelator. 15. "Tenth Practice." --- Let the Zelator experiment if he will with inhalations of oxygen, nitroxide, carbon dioxide, and other gases mixed in small proportion with his air during his practices Tee experiments are to be conducted with caution in the presence of a medical man of experience,an teyare only useful as facilitating a simulacrum of the results of the proper practices and theebyenhartning the Zelator. 16. "Eleventh practice." --- Let the Zelator at an time during the practices, especially during teriods of Kumbhakam, throw his will utterly towards his Holy Guardian Angel, directing his eyes iwr nd 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 by a competent surgeon. We do not advise this or any similar method of cheating difficulties. hsi, however, harmless.)<<WEH NOTE: Harmless, that is, if you don't mind the danger of choking todethinyour sleep!>> In this manner the practice is to be raised from the physical to the spiritual-plane, even as theds Ruh, Ruach, Pneuma, Spiritus, Geist, Ghost, and indeed words of almost all languages, have bee asd from their physical meanings of wind, <<WEH NOTE: The Equinox adds "air," to this list.>>breth o mvement, to the spiritual plane. (RV is the old root meaning Yoni and hence Wheel (Fr. roue La. rta,wheel) and the corresponding Semitic root means "to go". Similarly spirit is connected ith spirl". - Ed.) 17. Let the Zelator attach no credit to any statements that may have been made throughout the couof this instruction, and reflect that even the counsel which we have given as suitable to the aveaecse may be entirely unsuitable to his own. {409}


(This book was formerly called Vesta. It is referred to the path of Virgo and the letter Yod.)


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 thatthe One.



0. Let a magical circle be constructed, and within it an upright Tau drawn upon the ground. Let 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 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 oent.<<In circumstances where this is inappropriate let him be armed with wand and lamp instead ofa ntext. --- 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 elementsthe appropriate rituals. 6. Standing at the edge of the circle, let him banish the 7 planets by the appropriate rituals. 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 in turn. 8. Let him at each of these 24 banishings make three circumambulations widdershins, with the sign 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 Malkuthut here let him not leave the square to circumambulate the circle, but use the formula and God-fomo arpocrates. 10. Let him advance in turn to the squares Jesod, Hod, Netzach, Tiphereth, Geburah, Chesed and ba each by appropriate rituals. 11. And let him know that such rituals include the pronunciation of the appropriate names of God wards, and also a curse against the Sephira in respect of all that which it is, for that which ditnushes and separates it from Kether. 12. Advancing to the squares of Binah and Chokmah in turn, let him banish these also. And for thy now an awe and trembling shall have taken hold upon him, let him banish these by a supreme ritulo nestimable puissance; and let him beware exceedingly lest his will falter or his courage fail. 13 Fnally, let him, advancing to the square of Kether, banish that also by what means he may. t te ed wereof let him set his foot upon the light, extinguishing it<<If armed with wand and lamplet im etingish the light with his hand. --- N.>>; and, as he falleth, let him fall within the cicle.


1. Let the Hermit be seated in his Asana, robed, and let him meditate in turn upon every several of his body until that part is so unreal to him that he no longer includes it in his comprehensino imself. For example if it be his right foot, let him touch that foot, and be alarmed, thinkin, A oo! ... 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 . 2. This meditation is to be assisted by reasoning; as "This foot is not I. If I should lose my f I should still be I. This foot is a mass of changing and decaying flesh, bone, skin, blood, {41}lmh, etc. while I am the Unchanging and Immortal Spirit, uniform, not made, unbegotten, formless slfluinous," etc. 3. This practice being perfect for each part of the body, let him combine his workings until the e 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 correspone as a power of the mind, and destroy it in the same manner as aforesaid. Also by reasoning: "Thseoion (memory, imagination, intellect, will, as it may be) is not I. This emotion is transient:I m mmvable. 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 attribut 5. In this let him be aided by his own psychological analysis, so that no part of his conscious bgbe 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 eternallyed in meditation thereupon. 7. AUM.


1. Let the Hermit stimulate each of the senses in turn, concentrating upon each until it ceases timulate. (The senses of sight and touch are extremely difficult to conquer. In the end the Hermit must beerly 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) andch 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 fou 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 slations, "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 inted, and We deny it not. But if so be that they arise, let him build a wall between himself and hmacording 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 dependerders. 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 tryinrd 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, al with the idea that Ajna is breathing. Try to realise that "power," not air, is being drawn into the Ajna, is being concentrated there dg Kumbhakam, and is vivifying the Ajna during expiration. Try rather to increase the force of cocnrtion in Ajna than to increase so excessively the length of Kumbhakam as this is dangerous if rshy ndrtaken. (2) Walk slowly in a quiet place; realise that the legs are moving, and study their movements. Ustand thoroughly that these movements are due to nerve messages sent down from the brain, and tha h ontrolling power lies in the Ajna. The legs are automatic, like those of a wooden monkey: thepoerinAjna is that which does the work, is that which walks. This is not hard to realise, and shuldbe rased 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 straiand the arms in a line with the body, rise slowly to a sitting posture, by means of the force resdn n 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, evnight 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 coldr better still, "I am aware of a sensation of cold" --- transfer this to the Ajna, "the Ajna is aae,etc. (5) Pain if very slight may easily be transferred to the Ajna after a little practice. The best od for beginner is to imagine he has a pain in the body and then imagine that it passes directly note Ajna. It does not pass through the intervening structures, but goes direct. After continua pacic 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 Ajn (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 adency 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 youna 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: "LIBE:Taw-Yod-Shin-Aleph-Resh-Bet VIAE MEMORIAE SVB FIGVRA CMXIII". Most of the footnotes in M T & Pwr dded by Crowley after the EQUINOX publication of this work. This liber shows other signs of eitng icluding modernization of some usage.>>

000. May be. (00. It has not been possible to construct this book on a basis of pure Scepticism. This matterss, 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 defthe separate being of the Exempt Adept from the rest of the Universe, and discover his relation t h niverse.<<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 ature the plunge into the Abyss until he has accomplished this to his most perfect satisfaction.<<n ut destroy one's false notions about who and what one is before one can find the truth of the mttr. Oe must therefore understand those false notions before giving them up. Unless this be doneperecty, ne 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 Adept and his Karma. Two forces impel him: (1) the attraction of Binah, (2) the impulse of his Kra nd the ease and even the safety of his passage depend on the strength and direction of the later<<nes life has hitherto been guided by those false notions. Therefore on giving them up, one hs n stndad of control of thought or action; and, until the truth is born, one can move only by vitue f on's mmentum. It is jumping off.>> 3. Should one rashly dare the passage, and take the irrevocable Oath of the Abyss, he might be loherein through Aeons of incalculable agony; he might even be thrown back upon Chesed, with the terbeKarma of failure added to his original imperfection. 4. It is even said that in certain circumstances it is possible to {415} fall altogether from thee of Life and to attain the Towers of the Black Brothers. But We hold that this is not possible o n adept who has truly attained his grade, or even for any man who has really sought to help humniy ve for a single second<<Those in possession of Liber CLXXXV will note that in every grade butonetheasprant is pledged to serve his inferiors in the Order.>>, and that although his aspirationhavebeenimpue through vanity or any similar imperfections. 5. Let then the Adept who finds the result of these meditations unsatisfactory refuse the Oath of Abyss, and live so that his Karma gains strength and direction suitable to the task at some futueprod.<<Make the Adeptus Exemptus perfect as such before proceeding.>> 6. Memory is essential to the individual consciousness; otherwise the mind were but a blank sheetwhich shadows are cast. But we see that not only does the mind retain impressions, but that it i ocnstituted that its tendency is to retain some more excellently than others. Thus the great clssca sholar, Sir Richard Jebb, was unable to learn even the schoolboy mathematics required for th prlimnar examination at Cambridge University, and a special Grace<<WEH NOTE: Normally this wouldbe a execiseof Medieval privilege by a Royal or other nobility. Wars have been lost over such "Gace" eing iven n the qualification of officers!>> of the authorities was required in order to admt him. 7. he firt method to be described has been detailed in Bhikkhu Ananda Metteya's "Training of thMind" (quinox , 5, pp. 28-59, and especially pp. 48-57). We have little to alter or to add. Itsmst imporant resut as regards the Oath of the Abyss, is the freedom from all desire or clinging t aything whch it givs. Its second result is to aid the adept in the second method, by supplying im ith furthe data for is investigation.<<The Magical Memory (i.e. of former incarnations) frees ne fom desire b shewing ho futile and sorrow-breeding all earthly and even submagical attainment rove.> 8. The stimulation of memory useful in both practices is also achieved by simple meditation (Libe, in a certain stage of which old memories arise unbidden. The adept may then practise this, stopn t 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 como 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. Whe has passed the Abyss and becomes Nemo, the return of the current causes him "to appear in the Hae f Jupiter as a morning star or as an evening star".<<The formula of the Great Work "Solve et Cagla my be thus interpreted. "Solve," the dissolution of the self in the Infinite; "Coagula," th prsenatin of the Infinite, in a concrete form, to the outer. Both are necessary to the Task of Maser o theTemple. He may appear in any other Heaven, according to his general nature, in his mgicalmask f iniiation.>> In other words he should discover what may be the nature of his work. hus Moammed as a Bother reflected into Netzach, Buddha a Brother reflected into Hod, or, as some ay, Daah. Thepresentmanifestation of Frater P. to the outer is in Tiphereth, to the inner in thepath of eo. II. "First Method." Let the Exempt Adept first train himself to think backwards by external means set forth here following. --- (a) Let him learn to write backwards, with either hand. (b) Let him learn to walk backwards. © 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 windeavour to evade the difficulty by a trick. The brain will pretend to be working backwards when{1}it is merely normal. It is difficult to describe the nature of the trick, but it will be quit oviusto anyone who has done practices (a) and (b) for a day or two. They become quite easy, andhe illthik 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 Exemdept, seated in his Asana, think first of his present attitude, next of the act of being seated, eto his entering the room, next of his robing, etc. exactly as it happened. And let him most strnuusy ndeavour to think each act as happening backwards. It is not enough to think, "I am seatedher, ad bfore that I was standing, and before that I entered the room", etc. That series is the rickdeteted n the preliminary practices. The series must not run "ghi-def-abc" but "ihgfedcba": ot "hrse ais ths" but "esroh a si siht". To obtain this thoroughly well, practice © is very usful. he bran willbe found to struggle constantly to right itself, soon accustoming itself to accpt "esrh" as mrely anther 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 detin remembering actions; for the brain's habit of thinking forward will at first be insuperable. hnig of large and complex actions, then, will give a series which we may symbolically write "opqrtuhikln-abcdefg". If these be split into detail, we shall have "stu-pqr-o-mn-kl-hij-fg-cde-ab" wichis uchnearer to the ideal "utsrqponmlkjihgfedcba". 15. Capacities differ widely, but the Exempt Adept need have no reason to be discouraged if afteronth's continuous labour he find that now and again for a few seconds his brain really works backad. 16. The Exempt Adept should concentrate his efforts upon obtaining a perfect picture of five minubackwards rather than upon extending the time covered by his meditation. For this preliminary triigof 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 detion to cover an hour, a {418} day, a week, and so on. Difficulties vanish before him as he advne;the extension from a day to the course of his whole life will not prove so difficult as the pefetig f the five minutes. 18. This practice should be repeated at least four times daily, and progress is shown firstly by 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 tay in which effects spring from causes. This aids the mind to link its memories, and prepares th dp 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 eraged to endeavour to penetrate beyond that period.<<Freudian forgetfulness tries to shield one fo h shock of death. One has to brace oneself to face it in other ways, as by risking one's life abtull.>> If it be properly trained to run backwards, there will be little difficulty in doing tis,altoug 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 thi 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 famr. This may arise from a confusion of thought or a slipping of the memory, but it is conceivablyafc. If, then, the adept "remember" that he was in a previous life in some city, say Cracow, which he in this life never visited, let him describe from memory the appearance of Cracow, and of its inhbtns, setting down their names. Let him further enter into details of the city and its customs. An hvig done this with great minuteness, let him confirm the same by consultation with historiansandgeorapers, or by a personal visit, remembering (both to the credit of his memory and its discrdit)thathistrians, geographers, and himself are alike fallible. But let him not trust his memory to asert ts coclusions 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 chood and youth by reference to the memories and records of others, always reflecting upon the fallblt even of such safeguards. 24. All this being perfected, so that the memory reaches back into aeons incalculably distant, lee Exempt Adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, seeigthat which is transitory and worthless from that which is eternal. And it may be that he bein bt n xempt 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, enthe preliminary practice of the second method. 27. "Second Method." --- Preliminary Practices. Let him, seated in his Asana, consider any eventd trace it to its immediate causes. And let this be done very fully and minutely. Here, for exape s a body erect and motionless. Let the adept consider the many forces which maintain it; firsly te ttraction of the earth, of the sun, of the planets, of the farthest stars, nay of every mot ofdus inthe room, one of which (could it be annihilated) would cause that body to move, althoughso ipercptiby. Also the resistance of the floor, the pressure of the air, and all other externalcondiions. Secodly, the internal forces which sustain it, the vast and complex machinery of the seleton the mscles,the blood, the lymph, the marrow, all that makes up a man. Thirdly the moral ad intelectual orces ivolved, the mind, the will, the consciousness. Let him continue this with uremittin ardour,searchin Nature, leaving nothing out. 28. Next, let him take one of the immediate causes of his position, and trace out its equilibriumor 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 that in similar fashion; and let this process be continued for many days until the interdependenc fal 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 och event. And in this practice he may neglect to some extent the universal forces which at all tmsat on all, as for example, the attraction of masses, and let him concentrate his attention uponth pinipal and determining or effective causes. For instance, he is seated, perhaps, in a country place in Spain. Why? Because Spain is warm andtable for meditation, and because cities are noisy and crowded. Why is Spain warm? and why does ews to meditate? Why choose warm Spain rather than warm India? To the last question: Because Span s eaer to his home. Then why is his home near Spain? Because his parents were Germans. And wh di thy g 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 quest, not concerning his present situation, but also abstract questions. Thus let him connect the prvlne of water upon the surface of the globe with its necessity to such life as we know, with the peifc ravity and other physical properties of water, and let him perceive ultimately through all histhenecssity and concord of things, not concord as the schoolmen of old believed, making all thngs or mn's enefit or convenience, but the essential mechanical concord whose final law is "inerta." nd inthesemeditations let him avoid as if it were the plague any speculations sentimental orfantasic. 32. "Second Method." The Practice Proper. --- Having then perfected in his mind these conceptiolet 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 prto the Brothers of the A.'. A.'. if I cross the Abyss, and am admitted to the City of the Pyramid? 3. Now that he may clearly understand the nature of this question, and the method of solution, l hm tudy 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 wrec Undamaged among the cargo is a "Victoria". What is its use? The wheels speak of roads, their lmes of smooth roads, the brake of hilly roads. The shafts show that it was meant to be drawn byananma, their height and length suggest an animal of the size of a horse. That the carriage is oen uggstsa climate tolerable at any time of the year.<<WEH NOTE: The EQUINOX has "...a climate toerabe atany ate for part of the year.">> The height of the box suggest crowded streets, or the sirite charcter f the animal employed to draw it. The cushions indicate its use to convey men rater tha merchndise;its hood that rain sometimes falls, or that the sun is at times powerful. The prings ould imly consderable 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 ithe 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 o than he is; no useless moment in his past. Then what is his future? The "Victoria" is not a wao;i 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 elep slain in battle under Hamilcar. How do such memories help him? Until he have thoroughly masterdtereason for every incident in his past, and found a purpose for every item of his present equipen,<A rother known to me was repeatedly baffled in this meditation. But one day being thrown wit hi hose ver a sheer cliff of forty feet, and escaping without a scratch or a bruse, he was remined o hismanynarrow escapes from death. These proved to be the last factors in his problem, which thuscomplted, olved itself in a moment. (O.M. Chinese Frontier 1905-6.)>> he cannot truly answereven tose Thee Quetion what were first put to him, even the Three Questions of the Ritual of the yramid;he is nt readyto 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 he Abyss. {422}


00. One is the Magus: twain His forces; four His weapons. These are the seven Spirits of Unrightness; seven vultures of evil. Thus is the art and craft of the Magus but glamour. How shall He eto Himself? 0. Yet the Magus hath power upon the Mother both directly and through love. And the Magus is Lovnd 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 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 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 clearlnd the other Understandeth; yet the Word is falsehood, and the Understanding darkness. And this aigis 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. Befoe 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 writinet this be His method, that {423} the curse of His grade, and the burden of His attainment, be upitdfrom Him. 14. Let Him beware of abstinence from action. For the curse of His grade is that he must speak T, that the Falsehood thereof may enslave the souls of men. Let Him then utter that without Fear,ta he Law may be fulfilled. And according to His Original Nature will that law be shapen, so tha oe aydeclare gentleness and quietness, being an Hindu; and another fierceness and servility, beig aJew an yet another ardour and manliness, being an Arab. Yet this matter toucheth the mystery f Inarnaion,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 Mystof Change, and the grade of Ipsissimus the Mystery of Selflessness, which is called also the Mystr fPan. 16. Let the Magus then contemplate each in turn, raising it to the ultimate power of Infinity. Win Sorrow is Joy, and Change is Stability, and Selflessness is Self. For the interplay of the pat ah no action upon the whole. And this contemplation shall be performed not by simple meditatio -- owmuch less then by reason! --- but by the method which shall have been given unto Him in Hisiniiaton o the Grade. 17. Following which method, it shall be easy for Him to combine that trinity from its elements, aurther to combine Sat-Chit-Ananda, and Light, Love, Life, three by three into nine that are one, nwih meditation success shall be That which was first adumbrated to Him in the grade of Practicus(wic rflecteth Mercury into the lowest world) in "Liber XXVII," "Here is Nothing under its three orm." 18. And this is the Opening of the Grade of Ipsissimus, and by the Buddhists it is called the traNerodha-Samapatti. 19. And woe, woe, woe, yea woe, and again woe, woe, woe, unto seven times be His that preacheth nis law to men! 20. And woe also be unto Him that refuseth the curse of the grade of a Magus, and the burden of tttainment thereof. 21. And in the word CHAOS let the book be sealed, yea, let the Book be sealed. {424}


0. These are the adorations to be performed by aspirants<<WEH NOTE: EQUINOX I, 6 has "all aspiran>> 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 ud voice: Hail unto Thee who art Ra in Thy rising, even unto Thee who art Ra in Thy strength, who travelleser 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 in a loud voice: Hail unto Thee who art Ahathoor in Thy triumphing, even unto Thee who art Ahathoor in Thy beauty, 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 hiy in a loud voice: Hail unto Thee who art Tum in Thy setting, even unto Thee who art Tum in Thy joy, who travellest 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 lem say in a loud voice: Hail unto thee who art Khephra in Thy hiding, even unto Thee who art Khephra in Thy silence, who ellest 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 shperform the adoration that is taught thee by thy Superior. And then do thou compose Thyself to hl eitation. 6. Also it is better if in these adorations thou assume the God-form of Whom thou adorest, as if 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 tshalt thou be strengthened to pursue it unto the attainment of the Stone of the Wise, the Summum ou,True Wisdom and Perfect Happiness. {426}


0.<<WEH NOTE: EQUINOX I, 4 has a photo before this point showing thebbed 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 ploughedhe Yoke is heavy, but joineth together them that are separate --- Glory to Nuit and to Hadit, andt i 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 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.d 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 easibedient to the Man. 3. Nothing shall be said here of Cerberus, the great Beast of Hell that is every one of these and of these, even as Athanasius hath foreshadowed. For this matter<<(i.e. the matter of Cereberus)> snot of Tiphereth without, but Tiphereth within.


0. The Unicorn is speech. Man, rule thy Speech! How else shalt thou master the Son, and answer 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. © 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 ply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. Fearet o he 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 daprogress in these practices, until thou art perfectly vigilant at all times over the least word ta lppeth from thy tongue. Thus bind thyself, and thou shalt be for ever free.


0. The Horse is Action. Man, rule thine Action. How else shalt thou master the Father, and answhe 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 sly upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. Fearethntte 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 daprogress in these practices, until thou art perfectly vigilant at all times over the least actionta lippeth from the least of thy fingers. Thus bind thyself, and thou shalt be for ever free.


0. The Ox is Thought. Man, rule thy Thought! How else shalt thou master the Holy Spirit, and an 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 which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions o h onversation of others. {428} (b) By some device, such as the changing of thy ring from one finger to another, create in thyselo personalities, the thoughts of one being within entirely different limits from that of the othe,tecommon ground being the necessities of life.<<For instance, let A be a man of strong passions,sklld n the Holy Qabalah, a vegetarian, and a keen "reactionary" politician. Let B be a bloodles an aseti thinker, occupied with business and family cares, an eater of meat, and a keen progressve plitiian. Let no thought proper to "A" arise when the ring is on the "B" finger, and vice vers.>> Of thine own Ingenium devise others. 2. On each occasion that thou art betrayed into thinking that thou art sworn to avoid, cut thyselarply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. Feart o 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 daprogress in these practices, until thou art perfectly vigilant at all times over the least though htariseth in thy brain. Thus bind thyself, and thou shalt be for ever free. {429}



1. This is the secret of the Holy Graal, that is the sacred vessel of our Lady, the Scarlet Womanbalon 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; thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, andtybnes shall whiten in the sun. 5. Then shall the winds gather themselves together and bear thee up as it were a little heap of din a sheet that hath four corners, and they shall give it unto the guardian<<WEH NOTE: EQUINOX I,6hs"guardians".>> of the Abyss. 6. And because there is no life therein, the guardian<<WEH NOTE: EQUINOX I, 6 has "guardians".>> he Abyss shall bid the angels of the winds pass by. And the angels thereof shall be no more.<<WE OE This sentence in EQUINOX I, 6 is different: "And the angels shall lay thy dust in the City o te yrmids, and the name thereof shall be no more." It would appear that the deletion is a typo n MT &P.> 7. Now therefore that thou mayest achieve this ritual of the Holy Graal, do thou divest thyself ol 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 fleang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the Infinite, with typsion 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 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 thaou 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 into the abyss for ever; and thou shalt be the lonely one, the eater of dung, the afflicted in teDyof Be-With-Us. 13. Yea! verily this is the Truth, this is the Truth, this is the Truth. Unto thee shall be grantoy 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 wantons<<WEH NOTE: EQUINOX I, 6 has "wanton".>> in the market place, and the virgins shall fling oe pon thee, and the merchants bend their knees and bring thee gold and spices. Also young boys hal ou 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 ermes 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 tPath, 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 Love. 21. And the end thereof is known not even unto Our Lady, nor to the Beast whereon She rideth, nor the Virgin her daughter, nor unto Chaos her lawful Lord; but unto the Crowned Child is it known? ti 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 the Beginning. {431}



0. Gnarled Oak of God! In thy branches is the lightning nested! Above thee hangs the Eyeless Ha 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 st 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 dayBe-With-Us. 7. For two things are done and a third thing is begun. Isis and Osiris are given over to incest adultery. Horus leaps up thrice armed from the womb of his mother. Harpocrates his twin is hiddnwtin him. SET is his holy covenant, that he shall display in the great day of M.A.A.T., that isbenginerpreted 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 acarred 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 nextllen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sii fthe demon. Then let him sway the force of him to and fro like a satyr in silence, until the Wrdbustfrom his throat. 14. Then let him not fall exhausted, although he<<WEH NOTE: EQUINOX I, 6 has "...the might...">> m have been ten thousandfold the human; but that which floodeth him is {432} the infinite mercy ofteGnitor-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 asier to tell the live snake from the dead snake. 16. Also concerning vows. Be obstinate, and be not obstinate. Understand that the yielding of toni is one with the lengthening of the Lingam. Thou art both these; and thy vow is but the rustln fthe wind on Mount Meru. 17. How<<WEH NOTE: EQUINOX I, 6 has "Now...">> shalt thou adore me who am the Eye and the Tooth, Goat of the Spirit, the Lord of Creation. I am the Eye in the Triangle, the Silver Star that ye dr. 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 mthe woman and the child. 22. All corpses are sacred unto me; they shall not be touched save in mine eucharist. All lonelyces are sacred unto me; where one man gathereth himself together in my name, there will I leap fot nthe 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 tgh 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; anrily I shall rise again, {433} and my children about me, so that we shall uplift our forest in Etriy 31. Eternity is the storm that covereth me. 32. I am Existence, the Existence that existeth not save through its own Existence, that is beyone 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, whenmight 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 smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be butaPscha 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 triang--- ever in circles --- is not the symbol of the Beloved a circle? Therein is all progress base luin, for every circle is alike and every triangle alike! 37. But the progress is progress, and progress is rapture, constant, dazzling, showers of light, s of dew, flames of the hair of the Great Goddess, flowers of the roses that are about her neck, mn 38. Therefore lift up thyself as I am lifted up.<<WEH NOTE: EQUINOX I, 6 makes this sentence the t of the following paragraph.>> Hold thyself in as I am master to accomplish. At the end, be the end far distant as the stars thie in the navel of Nuit, do thou slay thyself as I at the end am slain, in the death that is life nte peace that is mother of war, in the darkness that holds light in his hand, as an harlot thatplck ajewel from her nostrils. 39. So therefore the beginning is delight, and the end is delight, and delight is in the midst, eas the Indus is water in the cavern of the glacier, and water among the greater hills and the lese ils and through the ramparts of the hills and through the plains, and water at the mouth thereo wenitleaps 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 applion, each to his Adeptus.) {434}





" ... the obeah and the wanga; the work of the wand and the work of the sword; these he shall leand teach." Liber L. I. 37.<<WEH NOTE: The citation has been corrected from both EQUINOX I, 4 andMT&P versions to the syntax of "Liber AL" (aka. "Liber L"). In addition, M T & P has the wrong vrs cte, 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 es, 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 emergreen.

"The Dagger."

Let the Zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it, accng 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 goldellow. {435}

"The Cup."

Let the Practicus take a piece of Silver and fashion therefrom a cup. The height shall be 8 inchand 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 azurue.

"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 fierarlet.

"The Lamp."

Let the Dominus Liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, gla let him by his understanding and ingenium devise a Magick Lamp that shall burn without wick or oieing fed by the Aethyr. This shall he accomplish secretly and apart, without asking the advice or approval of his Adeptusor. 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 simila the goddess." And again, "I am armed, I am armed." {436}

Backlinks: :Mirror:Magick in Theory and Practice by Aleister Crowley