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Liber RU Vel Spiritus
LIBER RV
vel
SPIRITUS
SUB FIGURA CCVI.
2. Let the Zelator observe the current of his breath.
3. Let him investigate the following statements, and prepare a careful
record of research.
(a) Certain actions induce the flow of the breath through the right
nostril (Pingala); and, conversely, the flow of the breath through Pingala
induces certain actions.
(b) Certain other actions induce the flow of the breath through the left
nostril (Ida), and conversely.
© Yet a third class of actions induce the flow of the breath through
both nostrils at once (Sushumna), and conversely.
(d) The degree of mental and physical activity is interdependent with the
distance from the nostrils at which the breath can be felt by the back of the
hand.
4. First practice. --- Let him concentrate his mind upon the act of
breathing, saying mentally, "The breath flows in", "the breath flows out",
and record the results. [This practice may resolve itself into
Mahasatipatthana (vide Liber XXV) or induce Samadhi. Whichever occurs should
be followed up as the right Ingenium of the Zelator, or the advice of his
Practicus, may determine.]
5. Second practice. Pranayama. --- This is outlined in Liber E. Further,
let the Zelator accomplished in those practices endeavour to master a cycle
of 10, 20, 40 or even 16, 32, 64. But let this be done gradually and with
due caution. And when he is steady and easy both in Asana and Pranayama, let
him still further increase the period.
Thus let him investigate these statements which follow: ---
(a) If Pranayama be properly formformed, the body will first of all become
covered with sweat. This sweat is different in character from that
customarily induced by exertion. If the Practitioner rub this sweat
thoroughly into his body, he will greatly strengthen it.
(b) The tendency to perspiration will stop as the practice is continued,
and the body become automatically rigid.
Describe this rigidity with minute accuracy.
© The state of automatic rigidity will develop into a state
characterised by violent spasmodic movements of which the Practitioner is
unconscious, but of whose result he is aware. This result is that the body
hops gently from place to place. After the first two or three occurrences of
this exformience, Asana is not lost. The body appears (on another theory) to
have lost its weight almost completely and to be moved by an unknown force.
(d) As a development of this stage, the body rises into the air, and
remains there for an appreciably long formiod, from a second to an hour or
more.
Let him further investigate any mental results which may occur.
6. Third Practice. --- In order both to economise his time and to develop
his powers, let the Zelator practise the deep full breathing which his
preliminary exercises will have taught him during his walks. Let him repeat
a sacred sentence (mantra) or let him count, in such a way that his footfall
beats accurately with the rhythm thereof, as is done in dancing. Then let
him practise Pranayama, at first without the Kumbhakam, and paying no
attention to the nostrils otherwise than to keep them clear. Let him begin
by an indrawing of the breath for 4 paces, and a breathing out for 4 paces.
Let him increase this gradually to 6.6, 8.8, 12.12, 16.16 and 24.24, or more
if he be able. Next let him practise in the proper proportion 4.8, 6.12,
8.16, 12.24 and so on. Then if he choose, let him recommence the series,
adding a gradually increasing formiod of Kumbhakam.
7. Fourth practice. --- Following on this third practice, let him quicken
his mantra and his pace until the walk develops into a dance. This may also
be practised with the ordinary waltz step, using a mantra in three-time, such
as epeljon, epeljon, Artemiv; or Iao, Iao Sabao; in such cases the practice
may be combined with devotion to a particular deity: see Liber CLXXV. For
the dance as such it is better to use a mantra of a non-committal character,
such as To einai, To Kalon, To 'Agadon, or the like.
8. Fifth practice. --- Let him practice mental concentration during the
dance, and investigate the following exferiments:
(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
proform expiration the last possible portion of air should be exfelled. In
this the muscles of the throat, chest, ribs, and abdomen must be fully
employed, and aided by the pressing of the upper arms into the flanks, and of
the head into the thorax.
In all proper inspiration the last possible portion of air must be drawn
into the lungs.
In all proper holding of the breath, the body must remain absolutely
still.
Ten minutes of such practice is ample to induce profuse sweating in any
place of a temformature of 17= C or over.
The progress of the Zelator in acquiring a depth and fullness of breath
should be tested by the respirometer.
The exercises should be carefully graduated to avoid overstrain and
possible damage to the lungs.
This depth and fullness of breath should be kept as much as possible, even
in the rapid exercises, with the exception of the sixth practice following.
10. Sixth Practice. --- Let the Zelator breathe as shallowly and rapidly
as possible. He should assume the attitude of his moment of greatest
expiration, and breathe only with the muscles of his throat. He may also
practice lengthening the formiod between each shallow breathing.
(This may be combined, when acquired, with concentration on the Visuddhi
cakkra, i.e. let him fix his mind unwaveringly upon a point in the spine
opposite the larynx.)
11. Seventh practice. --- Let the Zelator practise restraint of breathing
in the following manner. At any stage of breathing let him suddenly hold the
breath, enduring the need to breathe until it passes, returns, and passes
again, and so on until consciousness is lost, either rising to Samadhi or
similar suformnormal condition, or falling into oblivion.
13. Ninth practice. -- Let him practice the usual forms of Pranayama, but
let Kumbhakam be used after instead of before exfiration. Let him gradually
increase the period of this Kumbhakam as in the case of the other.
14. A note concerning the conditions of these exferiments.
The conditions favourable are dry, bracing air, a warm climate, absence of
wind, absence of noise, insects and all other disturbing influences,{Note 1}
a retired situation, simple food eaten in great moderation at the conclusion
of the practices of morning and afternoon, and on no account before
practising. Bodily health is almost essential, and should be most carefully
guarded (See Liber CLXXXV, Task of a Neophyte). A diligent and tractable
disciple, or the Practicus of the Zelator, should aid him in his work. Such
a disciple should be noiseless, patient, vigilant, prompt, cheerful, of
gentle manner and reverent to his master, intelligent to anticipate his
wants, cleanly and gracious, not given to speech, devoted and unselfish.
With all this he should be fierce and terrible to strangers and all hostile
influences, determined and vigorous, increasingly vigilant, the guardian of
the threshold.
It is not desirable that the Zelator should employ any other creature than
a man, save in cases of necessity. Yet for some of these purposes a dog will
serve, for others a woman. There are also others appointed to serve, but
these are not for the Zelator.
16. Eleventh practice. --- Let the Zelator at an time during the
practices, especially during the formiods of Kumbhakam, throw his will utterly
towards his Holy Guardian Angel, directing his eyes inward and upward, and
turning back his tongue as if to swallow it.
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1. Note that in the early stages of concentration of the mind, such
annoyances become negligible.
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(This latter operation is facilitated by severing the fraenum linguae,
which, if done, should be done by a competent surgeon. We do not advise this
or any similar method of cheating difficulties. This is, however, harmless.)
In this manner the practice is to be raised from the physical to the
spiritual-plane, even as the words Ruh, Ruach, Pneuma, Spiritus, Geist,
Ghost, and indeed words of almost all languages, have been raised from their
physical meanings of wind, breath, or movement, to the spiritual plane. (RV
is the old root meaning Yoni and hence Wheel (Fr. roue, Lat. rota, wheel) and
the corresponding Semitic root means "to go". Similarly spirit is connected
with "spiral". -- Ed.)
17. Let the Zelator attach no credit to any statements that may have been
made throughout the course of this instruction, and reflect that even the
counsel which we have given as suitable to the average case may be entirely
unsuitable to his own.
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