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MTP, Part 4
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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LIBER XV
O.T.O.
ECCLESIAE GNOSTICAE CATHOLICAE
CANON MISSAE.
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}
II.
Of the Officers of the Mass.
The PRIEST. Bears the Sacred Lance, and is clothed at first in a plain white robe.
The PRIESTESS. Should be actually Virgo Intacta or specially dedicated to the service of the 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.
III.
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.
IV.
Of the Ceremony of the opening of the Veil.
The PRIEST. Thee therefore whom we adore we also invoke. By the power of the lifted Lance!
"He raises the Lance. All repeat Hailing Sign.
A phrase of triumphant music.
The "PRIEST "takes the "PRIESTESS "by her right hand with his left, keeping the Lance raised."
I, PRIEST and KING, take thee, Virgin pure without spot; I upraise thee; I lead thee to the East;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}
V.
Of the Office of the
Collects which are Eleven in Number
(THE SUN)
The DEACON. Lord visible an sensible of whom this earth is but a frozen spark turning about 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 LORD)
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 MOON)
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 LADY)
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 SAINTS)
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 EARTH)
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 PRINCIPLES)
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.
(BIRTH)
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.
(MARRIAGE)
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.
(DEATH)
" (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 END)
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.)"
VI.
Of the Consecration of the Elements.
"The "PRIEST "makes five croses. "+3+1+2 "on paten and cup; "+4 "on paten alone; "+5 "on cup 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.)"
VII.
Of the Office of the Anthem.
The PRIEST. Thou who art I, beyond all I am,
Who hast no nature, and no name,
Who art, when all but thou are gone, {357}
Thou, centre and secret of the Sun,
Thou, hidden spring of all things known
And unknown, Thou aloof, alone,
Thou, the true fire within the reed
Brooding and breeding, source and seed
Of life, love, liberty and light,
Thou beyond speech and beyond sight,
Thee I invoke, my faint fresh fire
Kindling as mine intents aspire.
Thee I invoke, abiding one,
Thee, centre and secret of the Sun,
And that most holy mystery
Of which the vehicle am I.
Appear, most awful and most mild,
As it is lawful, in thy child!<<WEH NOTE: This is an uncertain.
Other extant versions give "to thy child!" The preposition is very
significant to the meaning. "to thy child" would indicate that the
Priest etc. are taken to be children of the deity or perhaps the god
Horus. "in thy child" would refer to the IX Degree secret of O.T.O., of
the technique of which this Mass is a very exact and detailed hyperbole.
"to thy child" is the text in Crowley's mystery play "The Ship", found
in EQUINOX I, 9. Although it is possible that the version found here
is a simple error for that earlier text, Crowley may have deliberately
changed this late version in the Mass to reflect the IX Degree idea.
Other versions of the Mass are found in the "International" (first
publication) and in the EQUINOX III, 1 (the "Blue Equinox", published
a few years before this text).>>
The CHORUS: For of the Father and the Son
The Holy Spirit is the norm;
Male-female, quintessential, one,
Man-being veiled in woman-form.
Glory and worship in the highest,
Thou Dove, mankind that deifiest,
Being that race, most royally run,
To spring sunshine through winter storm.
Glory and worship be to Thee,
Sap of the world-ash, wonder-tree!
FIRST SEMICHORUS: MEN. Glory to thee from
Gilded Tomb.
SECOND SEMICHORUS: WOMEN. Glory to thee from
Waiting Womb.
MEN. Glory to Thee from earth unploughed!
WOMEN. Glory to thee from virgin vowed!
MEN. Glory to thee, true Unity
Of the Eternal Trinity!
WOMEN. Glory to thee, thou sire and dam
And Self of I am that I am! {358}
MEN. Glory to thee, eternal Sun,
Thou One in Three, Thou Three in One!
CHORUS. Glory and worship unto Thee,
Sap of the world-ash, wonder-tree!
"These words are to form the substance of the anthem; but the whole
or any part thereof shall be set to music, which may be as
elaborate as art can. But even should other anthems be
authorised by the Father of the Church, this shall hold its
place as the first of its kind, the father of all others.)"
VIII.
Of the Mystic Marriage and Consummation of the Elements.
"(The" PRIEST "takes the Paten between the index and medius
of the right hand. The "PRIESTESS "clasps the Cup in her
right hand.)"
The PRIEST. Lord most secret, bless this spiritual food unto our bodies, bestowing upon {us} 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."
{361}
APPENDIX VII.
A FEW OF THE PRINCIPAL INSTRUCTIONS
AUTHORISED BY THE A.'. A.'.
LIBER HHH
SUB FIGURA CCCXLI.
CONTINET CAPITULA TRIA: MMM, AAA, ET SSS.
I.
MMM.
"I remember a certain holy day in the dusk of the Year, in the dusk of the Equinox of Osiris, 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}
II
AAA
"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.)
III
SSS
"Thou art a beautiful thing, whiter than a woman in the column of this vibration.
"I shoot up vertically like an arrow, and become that Above.
"But it is death, and the flame of the pyre.
"Ascend in the flame of the pyre, O my Soul!
"Thy God is like the cold emptiness of the utmost heaven, into which thou radiatest thy little 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!
{367}
LIBER E
vel
EXERCITIORUM
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.>>
I.
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}
II
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.
III
Asana --- Posture.
1. You must learn to sit perfectly still with every muscle tense for long periods.
2. You must wear no garments that interfere with the posture in any of these experiments.
3. The first position: (The God). Sit in a chair; head up, back straight, knees together, hands 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.
IV
Pranayama --- Regularisation of the Breathing
1. At rest in one of your positions, close the right nostril with the thumb of the right hand 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.
V
Dharana --- Control of Thought.
1. Constrain the mind to concentrate itself upon a single simple object imagined.
The five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver 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.
VI
Physical limitations.
1. It is desirable that you should discover for yourself your physical limitations.
2. To this end ascertain for how many hours you can subsist without food or drink before your 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.
VII
A Course of Reading
1. The object of most of the foregoing practices will not at first be clear to you; but at least 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}
LIBER O
vel
MANUS ET SAGITTAE
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.>>
I.
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)
II.
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}
III
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.
IV.
I. The Rituals of the Pentagram and Hexagram must be committed to memory; they are as follows --- "The Lesser Ritual of the Pentagram"
i. Touching the forehead say Ateh (Unto Thee),
ii. Touching the breast say Malkuth (The Kingdom),
iii. Touching the right shoulder, say ve-Geburah (and the Power)<<WEH NOTE: MT&P has an obvious 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 |
