The Invisible Marvel of Liber Liberi vel Lapidis Lazuli

     Last night was read Liber Liberi vel Lapidis Lazuli Adumbratio Kabbalæ Ægyptiorumsub figurâ VII while under trance.

Liber Liberi vel Lapidis Lazuli Adumbratio Kabbalæ Ægyptiorum
sub figurâ VII

Being the Voluntary Emancipation of a certain Exempt Adept from his Adeptship. These are the Birth-Words of a Master of the Temple.

A∴A∴

Publication in Class A.

PROLOGUE OF THE UNBORN

1. Into my loneliness comes—
2. The sound of a flute in dim groves that haunt the uttermost hills.
3. Even from the brave river they reach to the edge of the wilderness.
4. And I behold Pan.
5. The snows are eternal above, above—
6. And their perfume smokes upward into the nostrils of the stars.
7. But what have I to do with these?
8. To me only the distant flute, the abiding vision of Pan.
9. On all sides Pan to the eye, to the ear;
10. The perfume of Pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech.
11. The embrace of him intense on every centre of pain and pleasure.
12. The sixth interior sense aflame with the inmost self of Him,
13. Myself flung down the precipice of being
14. Even to the abyss, annihilation.
15. An end to loneliness, as to all.
16. Pan! Pan! Io Pan! Io Pan!

I

1. My God, how I love Thee!
2. With the vehement appetite of a beast I hunt Thee through the Universe.
3. Thou art standing as it were upon a pinnacle at the edge of some fortified city. I am a white bird, and perch upon Thee.
4. Thou art My Lover: I see Thee as a nymph with her white limbs stretched by the spring.
5. She lies upon the moss; there is none other but she:
6. Art Thou not Pan?
7. I am He. Speak not, O my God! Let the work be accomplished in silence.
8. Let my cry of pain be crystallized into a little white fawn to run away into the forest!
9. Thou art a centaur, O my God, from the violet-blossoms that crown Thee to the hoofs of the horse.
10. Thou art harder than tempered steel; there is no diamond beside Thee.
11. Did I not yield this body and soul?
12. I woo thee with a dagger drawn across my throat.
13. Let the spout of blood quench Thy blood-thirst, O my God!
14. Thou art a little white rabbit in the burrow Night.
15. I am greater than the fox and the hole.
16. Give me Thy kisses, O Lord God!
17. The lightning came and licked up the little flock of sheep.
18. There is a tongue and a flame; I see that trident walking over the sea.
19. A phœnix hath it for its head; below are two prongs. They spear the wicked.
20. I will spear Thee, O Thou little grey god, unless Thou beware!
21. From the grey to the gold; from the gold to that which is beyond the gold of Ophir.
22. My God! but I love Thee!
23. Why hast Thou whispered so ambiguous things? Wast Thou afraid, O goat-hoofed One, O horned One, O pillar of lightning?
24. From the lightning fall pearls; from the pearls black specks of nothing.
25. I based all on one, one on naught.
26. Afloat in the æther, O my God, my God!
27. O Thou great hooded sun of glory, cut off these eyelids!
28. Nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from My destruction, O Thou open eye.
29. O ever-weeping One!
30. Not Isis my mother, nor Osiris my self; but the incestuous Horus given over to Typhon, so may I be!
31. There thought; and thought is evil.
32. Pan! Pan! Io Pan! it is enough.
33. Fall not into death, O my soul! Think that death is the bed into which you are falling!
34. O how I love Thee, O my God! Especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind.
35. I love Thee.
    I love Thee.
    I love Thee.
36. Thou art a beautiful thing whiter than a woman in the column of this vibration.
37. I shoot up vertically like an arrow, and become that Above.
38. But it is death, and the flame of the pyre.
39. Ascend in the flame of the pyre, O my soul! Thy God is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light.
40. When Thou shall know me, O empty God, my flame shall utterly expire in Thy great N. O. X.
41. What shalt Thou be, my God, when I have ceased to love Thee?
42. A worm, a nothing, a niddering knave!
43. But Oh! I love Thee.
44. I have thrown a million flowers from the basket of the Beyond at Thy feet, I have anointed Thee and Thy Staff with oil and blood and kisses.
45. I have kindled Thy marble into life—ay! into death.
46. I have been smitten with the reek of Thy mouth, that drinketh never wine but life.
47. How the dew of the Universe whitens the lips!
48. Ah! trickling flow of the stars of the mother Supernal, begone!
49. I Am She that should come, the Virgin of all men.
50. I am a boy before Thee, O Thou satyr God.
51. Thou wilt inflict the punishment of pleasure—Now! Now! Now!
52. Io Pan! Io Pan! I love Thee. I love Thee.
53. O my God, spare me!
54. Now!
      It is done! Death.
55. I cried aloud the word—and it was a mighty spell to bind the Invisible, an enchantment to unbind the bound; yea, to unbind the bound.

II

1. O my God! use Thou me again, alway. For ever! For ever!
2. That which came fire from Thee cometh water from me; let therefore Thy Spirit lay hold on me, so that my right hand loose the lightning.
3. Travelling through space, I saw the onrush of two galaxies, butting each other and goring like bulls upon earth. I was afraid.
4. Thus they ceased fight, and turned upon me, and I was sorely crushed and torn.
5. I had rather have been trampled by the World-Elephant.
6. O my God! Thou art my little pet tortoise!
7. Yet Thou sustainest the World-Elephant.
8. I creep under Thy carapace, like a lover into the bed of his beautiful; I creep in, and sit in Thine heart, as cubby and cosy as may be.
9. Thou shelterest me, that I hear not the trumpeting of that World-Elephant.
10. Thou art not worth an obol in the agora; yet Thou art not to be bought at the ransom of the whole Universe.
11. Thou art like a beautiful Nubian slave leaning her naked purple against the green pillars of marble that are above the bath.
12. Wine jets from her black nipples.
13. I drank wine awhile agone in the house of Pertinax. The cup-boy favoured me, and gave me of the right sweet Chian.
14. There was a Doric boy, skilled in feats of strength, an athlete. The full moon fled away angrily down the wrack.
      Ah! but we laughed.
15. I was pernicious drunk, O my God! Yet Pertinax brought me to the bridal.
16. I had a crown of thorns for all my dower.
17. Thou art like a goat's horn from Astor, O Thou God of mine, gnarl’d and crook’d and devilish strong.
18. Colder than all the ice of all the glaciers of the Naked Mountain was the wine it poured for me.
19. A wild country and a waning moon.
      Clouds scudding over the sky.
      A circuit of pines, and of tall yews beyond. Thou in the midst!
20. O all ye toads and cats, rejoice! Ye slimy things, come hither!
21. Dance, dance to the Lord our God!
22. He is he! He is he! He is he!
23. Why should I go on?
24. Why? Why? comes the sudden cackle of a million imps of hell.
25. And the laughter runs.
26. But sickens not the Universe; but shakes not the stars.
27. God! how I love Thee!
28. I am walking in an asylum; all the men and women about me are insane.
29. Oh madness! madness! madness! desirable art thou!
30. But I love Thee, O God!
31. These men and women rave and howl; they froth out folly.
32. I begin to be afraid. I have no check; I am alone. Alone. Alone.
33. Think, O God, how I am happy in Thy love.
34. O marble Pan! O false leering face! I love Thy dark kisses, bloody and stinking! O marble Pan! Thy kisses are like sunlight on the blue Ægean; their blood is the blood of the sunset over Athens; their stink is like a garden of Roses of Macedonia.
35. I dreamt of sunset and roses and vines; Thou wast there, O my God, Thou didst habit Thyself as an Athenian courtesan, and I loved Thee.
36. Thou art no dream, O Thou too beautiful alike for sleep and waking!
37. I disperse the insane folk of the earth; I walk alone with my little puppets in the garden.
38. I am Gargantuan great; yon galaxy is but the smoke-ring of mine incense.
39. Burn Thou strange herbs, O God!
40. Brew me a magic liquor, boys, with your glances!
41. The very soul is drunken.
42. Thou art drunken, O my God, upon my kisses.
43. The Universe reels; Thou hast looked upon it.
44. Twice, and all is done.
45. Come, O my God, and let us embrace!
46. Lazily, hungrily, ardently, patiently; so will I work.
47. There shall be an End.
48. O God! O God!
49. I am a fool to love Thee; Thou art cruel, Thou withholdest Thyself.
50. Come to me now! I love Thee! I love Thee!
51. O my darling, my darling—Kiss me! Kiss me! Ah! but again.
52. Sleep, take me! Death, take me! This life is too full; it pains, it slays, it suffices.
53. Let me go back into the world; yea, back into the world.

III

1. I was the priest of Ammon-Ra in the temple of Ammon-Ra at Thebai.
2. But Bacchus came singing with his troops of vine-clad girls, of girls in dark mantles; and Bacchus in the midst like a fawn!
3. God! how I ran out in my rage and scattered the chorus!
4. But in my temple stood Bacchus as the priest of Ammon-Ra.
5. Therefore I went wildly with the girls into Abyssinia; and there we abode and rejoiced.
6. Exceedingly; yea, in good sooth!
7. I will eat the ripe and the unripe fruit for the glory of Bacchus.
8. Terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite.
9. Within is a crystal shell, shaped like an oyster—O glory of Priapus! O beatitude of the Great Goddess!
10. Therein is a pearl.
11. O Pearl! thou hast come from the majesty of dread Ammon-Ra.
12. Then I the priest beheld a steady glitter in the heart of the pearl.
13. So bright we could not look! But behold! a blood-red rose upon a rood of glowing gold!
14. So I adored the God. Bacchus! thou art the lover of my God!
15. I who was priest of Ammon-Ra, who saw the Nile flow by for many moons, for many, many moons, am the young fawn of the grey land.
16. I will set up my dance in your conventicles, and my secret loves shall be sweet among you.
17. Thou shalt have a lover among the lords of the grey land.
18. This shall he bring unto thee, without which all is in vain; a man’s life spilt for thy love upon Mine Altars.
19. Amen.
20. Let it be soon, O God, my God! I ache for Thee, I wander very lonely among the mad folk, in the grey land of desolation.
21. Thou shalt set up the abominable lonely Thing of wickedness. Oh joy! to lay that corner-stone!
22. It shall stand erect upon the high mountain; only my God shall commune with it.
23. I will build it of a single ruby; it shall be seen from afar off.
24. Come! let us irritate the vessels of the earth: they shall distil strange wine.
25. It grows under my hand: it shall cover the whole heaven.
26. Thou art behind me: I scream with a mad joy.
27. Then said Ithuriel the strong; let Us also worship this invisible marvel!
28. So did they, and the archangels swept over the heaven.
29. Strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the North, so do I stand and invoke Thee!
30. Let them obscure not the sun with their wings and their clamour!
31. Take away form and its following!
32. I am still.
33. Thou art like an osprey among the rice, I am the great red pelican in the sunset waters.
34. I am like a black eunuch; and Thou art the scimitar. I smite off the head of the light one, the breaker of bread and salt.
35. Yea! I smite—and the blood makes as it were a sunset on the lapis lazuli of the King’s Bedchamber.
36. I smite! The whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak.
37. I know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of Hathor; let us offer the five jewels of the cow upon her altar!
38. Again the inhuman voice!
39. I rear my Titan bulk into the teeth of the gale, and I smite and prevail, and swing me out over the sea.
40. There is a strange pale God, a god of pain and deadly wickedness.
41. My own soul bites into itself, like a scorpion ringed with fire.
42. That pallid God with face averted, that God of subtlety and laughter, that young Doric God, him will I serve.
43. For the end thereof is torment unspeakable.
44. Better the loneliness of the great grey sea!
45. But ill befall the folk of the grey land, my God!
46. Let me smother them with my roses!
47. Oh Thou delicious God, smile sinister!
48. I pluck Thee, O my God, like a purple plum upon a sunny tree. How Thou dost melt in my mouth, Thou consecrated sugar of the Stars!
49. The world is all grey before mine eyes; it is like an old worn wine-skin.
50. All the wine of it is on these lips.
51. Thou hast begotten me upon a marble Statue, O my God!
52. The body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. How shall I come forth into the light?
53. Thou art He, O God! O my darling! my child! my plaything! Thou art like a cluster of maidens, like a multitude of swans upon the lake.
54. I feel the essence of softness.
55. I am hard and strong and male; but come Thou! I shall be soft and weak and feminine.
56. Thou shalt crush me in the wine-press of Thy love. My blood shall stain Thy fiery feet with litanies of Love in Anguish.
57. There shall be a new flower in the fields, a new vintage in the vineyards.
58. The bees shall gather a new honey; the poets shall sing a new song.
59. I shall gain the Pain of the Goat for my prize; and the God that sitteth upon the shoulders of Time shall drowse.
60. Then shall all this which is written be accomplished: yea, it shall be accomplished.

IV

1. I am like a maiden bathing in a clear pool of fresh water.
2. O my God! I see Thee dark and desirable, rising through the water as a golden smoke.
3. Thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips Thou art one rosy dream of gold.
4. Deep into Thine eyes that are golden my soul leaps, like an archangel menacing the sun.
5. My sword passes through and through Thee; crystalline moons ooze out of Thy beautiful body that is hidden behind the ovals of Thine eyes.
6. Deeper, ever deeper. I fall, even as the whole Universe falls down the abyss of Years.
7. For Eternity calls; the Overworld calls; the world of the Word is awaiting us.
8. Be done with speech, O God! Fasten the fangs of the hound Eternity in this my throat!
9. I am like a wounded bird flapping in circles.
10. Who knows where I shall fall?
11. O blesséd One! O God! O my devourer!
12. Let me fall, fall down, fall away, afar, alone!
13. Let me fall!
14. Nor is there any rest, Sweet Heart, save in the cradle of royal Bacchus, the thigh of the most Holy One.
15. There rest, under the canopy of night.
16. Uranus chid Eros; Marsyas chid Olympas; I chid my beautiful lover with his sunray mane; shall I not sing?
17. Shall not mine incantations bring around me the wonderful company of the wood-gods, their bodies glistening with the ointment of moonlight and honey and myrrh?
18. Worshipful are ye, O my lovers; let us forward to the dimmest hollow!
19. There we will feast upon mandrake and upon moly!
20. There the lovely One shall spread us His holy banquet. In the brown cakes of corn we shall taste the food of the world, and be strong.
21. In the ruddy and awful cup of death we shall drink the blood of the world, and be drunken!
22. Ohé! the song to Iao, the song to Iao!
23. Come, let us sing to thee, Iacchus invisible, Iacchus triumphant, Iacchus indicible!
24. Iacchus, O Iacchus, O Iacchus, be near us!
25. Then was the countenance of all time darkened, and the true light shone forth.
26. There was also a certain cry in an unknown tongue, whose stridency troubled the still waters of my soul, so that my mind and my body were healed of their disease, self-knowledge.
27. Yea, an angel troubled the waters.
28. This was the cry of Him: IIIOOShBTh-IO-IIIIAMAMThIBI-II.
29. Nor did I sing this for a thousand times a night for a thousand nights before Thou camest, O my flaming God, and pierced me with Thy spear. Thy scarlet robe unfolded the whole heavens, so that the Gods said: All is burning: it is the end.
30. Also Thou didst set Thy lips to the wound and suck out a million eggs. And Thy mother sat upon them, and lo! stars and stars and ultimate Things whereof stars are the atoms.
31. Then I perceived Thee, O my God, sitting like a white cat upon the trellis-work of the arbour; and the hum of the spinning worlds was but Thy pleasure.
32. O white cat, the sparks fly from Thy fur! Thou dost crackle with splitting the worlds.
33. I have seen more of Thee in the white cat than I saw in the Vision of Æons.
34. In the boat of Ra did I travel, but I never found upon the visible Universe any being like unto Thee!
35. Thou wast like a winged white horse, and I raced Thee through eternity against the Lord of the Gods.
36. So still we race!
37. Thou wast like a flake of snow falling in the pine-clad woods.
38. In a moment Thou wast lost in a wilderness of the like and the unlike.
39. But I beheld the beautiful God at the back of the blizzard—and Thou wast He!
40. Also I read in a great Book.
41. On ancient skin was written in letters of gold: Verbum fit Verbum.
42. Also Vitriol and the hierophant’s name
    V.V.V.V.V.
43. All this wheeled in fire, in star-fire, rare and far and utterly lonely—even as Thou and I, O desolate soul my God!
44. Yea, and the writing
    It is well.
    This is the voice which shook the earth.
45. Eight times he cried aloud, and by eight and by eight shall I count Thy favours, Oh Thou Elevenfold God 418!
46. Yea, and by many more; by the ten in the twenty-two directions; even as the perpendicular of the Pyramid—so shall Thy favours be.
47. If I number them, they are One.
48. Excellent is Thy love, Oh Lord! Thou art revealed by the darkness, and he who gropeth in the horror of the groves shall haply catch Thee, even as a snake that seizeth on a little singing-bird.
49. I have caught Thee, O my soft thrush; I am like a hawk of mother-of-emerald; I catch Thee by instinct, though my eyes fail from Thy glory.
50. Yet they are but foolish folk yonder. I see them on the yellow sand, all clad in Tyrian purple.
51. They draw their shining God unto the land in nets; they build a fire to the Lord of Fire, and cry unhallowed words, even the dreadful curse Amri maratza, maratza, atman deona lastadza maratza maritza—marán!
52. Then do they cook the shining god, and gulp him whole.
53. These are evil folk, O beautiful boy! let us pass on to the Otherworld.
54. Let us make ourselves into a pleasant bait, into a seductive shape!
55. I will be like a splendid naked woman with ivory breasts and golden nipples; my whole body shall be like the milk of the stars. I will be lustrous and Greek, a courtesan of Delos, of the unstable Isle.
56. Thou shalt be like a little red worm on a hook.
57. But thou and I will catch our fish alike.
58. Then wilt thou be a shining fish with golden back and silver belly: I will be like a violent beautiful man, stronger than two score bulls, a man of the West bearing a great sack of precious jewels upon a staff that is greater than the axis of the all.
59. And the fish shall be sacrificed to Thee and the strong man crucified for Me, and Thou and I will kiss, and atone for the wrong of the Beginning; yea, for the wrong of the beginning.

V

1. O my beautiful God! I swim in Thy heart like a trout in the mountain torrent.
2. I leap from pool to pool in my joy; I am goodly with brown and gold and silver.
3. Why, I am lovelier than the russet autumn woods at the first snowfall.
4. And the crystal cave of my thought is lovelier than I.
5. Only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. It is she that pours the bright dew over herself, and into the sand so that the river gushes forth.
6. There is a bird on yonder myrtle; only the song of that bird can draw me out of the pool of Thy heart, O my God!
7. Who is this Neapolitan boy that laughs in his happiness? His lover is the mighty crater of the Mountain of Fire. I saw his charred limbs borne down the slopes in a stealthy tongue of liquid stone.
8. And Oh! the chirp of the cicada!
9. I remember the days when I was cacique in Mexico.
10. O my God, wast Thou then as now my beautiful lover?
11. Was my boyhood then as now Thy toy, Thy joy?
12. Verily, I remember those iron days.
13. I remember how we drenched the bitter lakes with our torrent of gold; how we sank the treasurable image in the crater of Citlaltepetl.
14. How the good flame lifted us even unto the lowlands, setting us down in the impenetrable forest.
15. Yea, Thou wast a strange scarlet bird with a bill of gold. I was Thy mate in the forests of the lowland; and ever we heard from afar the shrill chant of mutilated priests and the insane clamour of the Sacrifice of Maidens.
16. There was a weird winged God that told us of his wisdom.
17. We attained to be starry grains of gold dust in the sands of a slow river.
18. Yea, and that river was the river of space and time also.
19. We parted thence; ever to the smaller, ever to the greater, until now, O sweet God, we are ourselves, the same.
20. O God of mine, Thou art like a little white goat with lightning in his horns!
21. I love Thee, I love Thee.
22. Every breath, every word, every thought, every deed 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.
27. Let there be nothing!
28. Let all things drop into this ocean of love!
29. Be this devotion a potent spell to exorcise the demons of the Five!
30. Ah God, all is gone! Thou dost consummate Thy rapture. Falútli! Falútli!
31. There is a solemnity of the silence. There is no more voice at all.
32. So shall it be unto the end. We who were dust shall never fall away into the dust.
33. So shall it be.
34. Then, O my God, the breath of the Garden of Spices. All these have a savour averse.
35. The cone is cut with an infinite ray; the curve of hyperbolic life springs into being.
36. Farther and farther we float; yet we are still. It is the chain of systems that is falling away from us.
37. First falls the silly world; the world of the old grey land.
38. Falls it unthinkably far, with its sorrowful bearded face presiding over it; it fades to silence and woe.
39. We to silence and bliss, and the face is the laughing face of Eros.
40. Smiling we greet him with the secret signs.
41. He leads us into the Inverted Palace.
42. There is the Heart of Blood, a pyramid reaching its apex down beyond the Wrong of the Beginning.
43. Bury me unto Thy Glory, O beloved, O princely lover of this harlot maiden, within the Secretest Chamber of the Palace!
44. It is done quickly; yea, the seal is set upon the vault.
45. There is one that shall avail to open it.
46. Nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail.
47. He shall await the sword of the Beloved and bare his throat for the stroke.
48. Then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky.

VI

1. Thou wast a priestess, O my God, among the Druids; and we knew the powers of the oak.
2. We made us a temple of stones in the shape of the Universe, even as thou didst wear openly and I concealed.
3. There we performed many wonderful things by midnight.
4. By the waning moon did we work.
5. Over the plain came the atrocious cry of wolves.
6. We answered; we hunted with the pack.
7. We came even unto the new Chapel and Thou didst bear away the Holy Graal beneath Thy Druid vestments.
8. Secretly and by stealth did we drink of the informing sacrament.
9. Then a terrible disease seized upon the folk of the grey land; and we rejoiced.
10. O my God, disguise Thy glory!
11. Come as a thief, and let us steal away the Sacraments!
12. In our groves, in our cloistral cells, in our honeycomb of happiness, let us drink, let us drink!
13. It is the wine that tinges everything with the true tincture of infallible gold.
14. There are deep secrets in these songs. It is not enough to hear the bird; to enjoy song he must be the bird.
15. I am the bird, and Thou art my song, O my glorious galloping God!
16. Thou reinest in the stars; thou drivest the constellations seven abreast through the circus of Nothingness.
17. Thou Gladiator God!
18. I play upon mine harp; Thou fightest the beasts and the flames.
19. Thou takest Thy joy in the music, and I in the fighting.
20. Thou and I are beloved of the Emperor.
21. See! he has summoned us to the Imperial dais.
      The night falls; it is a great orgy of worship and bliss.
22. The night falls like a spangled cloak from the shoulders of a prince upon a slave.
23. He rises a free man!
24. Cast thou, O prophet, the cloak upon these slaves!
25. A great night, and scarce fires therein; but freedom for the slave that its glory shall encompass.
26. So also I went down into the great sad city.
27. There dead Messalina bartered her crown for poison from the dead Locusta; there stood Caligula, and smote the seas of forgetfulness.
28. Who wast Thou, O Caesar, that Thou knewest God in an horse?
29. For lo! we beheld the White Horse of the Saxon engraven upon the earth; and we beheld the Horses of the Sea that flame about the old grey land, and the foam from their nostrils enlightens us!
30. Ah! but I love thee, God!
31. Thou art like a moon upon the ice-world.
32. Thou art like the dawn of the utmost snows upon the burnt-up flats of the tiger’s land.
33. By silence and by speech do I worship Thee.
34. But all is in vain.
35. Only Thy silence and Thy speech that worship me avail.
36. Wail, O ye folk of the grey land, for we have drunk your wine, and left ye but the bitter dregs.
37. Yet from these we will distil ye a liquor beyond the nectar of the Gods.
38. There is value in our tincture for a world of Spice and gold.
39. For our red powder of projection is beyond all possibilities.
40. There are few men; there are enough.
41. We shall be full of cup-bearers, and the wine is not stinted.
42. O dear my God! what a feast Thou hast provided.
43. Behold the lights and the flowers and the maidens!
44. Taste of the wines and the cates and the splendid meats!
45. Breathe in the perfumes and the clouds of little gods like wood-nymphs that inhabit the nostrils!
46. Feel with your whole body the glorious smoothness of the marble coolth and the generous warmth of the sun and the slaves!
47. Let the Invisible inform all the devouring Light of its disruptive vigour!
48. Yea! all the world is split apart, as an old grey tree by the lightning!
49. Come, O ye gods, and let us feast.
50. Thou, O my darling, O my ceaseless Sparrow-God, my delight, my desire, my deceiver, come Thou and chirp at my right hand!
51. This was the tale of the memory of Al A’in the priest; yea, of Al A’in the priest.

VII

1. By the burning of the incense was the Word revealed, and by the distant drug.
2. O meal and honey and oil! O beautiful flag of the moon, that she hangs out in the centre of bliss!
3. These loosen the swathings of the corpse; these unbind the feet of Osiris, so that the flaming God may rage through the firmament with his fantastic spear.
4. But of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind.
5. We understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden God.
6. We know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer Olalám! Imál! Tutúlu! as it is written in the ancient book.
7. Three words of that book are as life to a new æon; no god has read the whole.
8. But thou and I, O God, have written it page by page.
9. Ours is the elevenfold reading of the Elevenfold word.
10. These seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein.
11. Thou art the Word, O my darling, my lord, my master!
12. O come to me, mix the fire and the water, all shall dissolve.
13. I await Thee in sleeping, in waking. I invoke Thee no more; for Thou art in me, O Thou who hast made me a beautiful instrument tuned to Thy rapture.
14. Yet art Thou ever apart, even as I.
15. I remember a certain holy day in the dusk of the year, in the dusk of the Equinox of Osiris, when first I beheld Thee visibly; when first the dreadful issue was fought out; when the Ibis-headed One charmed away the strife.
16. I remember Thy first kiss, even as a maiden should. Nor in the dark byways was there another: Thy kisses abide.
17. There is none other beside Thee in the whole Universe of Love.
18. My God, I love Thee, O Thou goat with gilded horns!
19. Thou beautiful bull of Apis! Thou beautiful serpent of Apep! Thou beautiful child of the Pregnant Goddess!
20. Thou hast stirred in Thy sleep, O ancient sorrow of years! Thou hast raised Thine head to strike, and all is dissolved into the Abyss of Glory.
21. An end to the letters of the words! An end to the sevenfold speech.
22. Resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand.
23. Lonely is he, and abominable; yet hath he gained the crown.
24. Oh rejoice! rejoice!
25. My God! O my God! I am but a speck in the star-dust of ages; I am the Master of the Secret of Things.
26. I am the Revealer and the Preparer. Mine is the Sword—and the Mitre and the Wingèd Wand!
27. I am the Initiator and the Destroyer. Mine is the Globe—and the Bennu bird and the Lotus of Isis my daughter!
28. I am the One beyond these all; and I bear the symbols of the mighty darkness.
29. There shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all.
30. It shall swallow up that lesser darkness.
31. But in that profound who shall answer: What is?
32. Not I.
33. Not Thou, O God!
34. Come, let us no more reason together; let us enjoy! Let us be ourselves, silent, unique, apart.
35. O lonely woods of the world! In what recesses will ye hide our love?
36. The forest of the spears of the Most High is called Night, and Hades, and the Day of Wrath; but I am His captain, and I bear His cup.
37. Fear me not with my spearmen! They shall slay the demons with their petty prongs. Ye shall be free.
38. Ah, slaves! ye will not—ye know not how to will.
39. Yet the music of my spears shall be a song of freedom.
40. A great bird shall sweep from the Abyss of Joy, and bear ye away to be my cup-bearers.
41. Come, O my God, in one last rapture let us attain to the Union with the Many!
42. In the silence of Things, in the Night of Forces, beyond the accursèd domain of the Three, let us enjoy our love!
43. My darling! My darling! away, away beyond the Assembly and the Law and the Enlightenment unto an Anarchy of Solitude and Darkness!
44. For even thus must we veil the brilliance of our Self.
45. My darling! My darling!
46. O my God, but the love in Me bursts over the bonds of Space and Time; my love is spilt among them that love not love.
47. My wine is poured out for them that never tasted wine.
48. The fumes thereof shall intoxicate them and the vigour of my love shall breed mighty children from their maidens.
49. Yea! without draught, without embrace:—and the Voice answered Yea! these things shall be.
50. Then I sought a Word for Myself; nay, for myself.
51. And the Word came: O Thou! it is well. Heed naught! I love Thee! I love Thee!
52. Therefore had I faith unto the end of all; yea, unto the end of all.

 

Ritual Work with Liber O

     Yesterday we read Liber O vel Manus Sagittae sub figura VI, 'The instructions given in this book are too loose to find a place in the Class D publications. Instructions given for elementary study of the Qabalah, Assumption of God forms, Vibration of Divine Names, the Rituals of Pentagram and Hexagram, and their uses in protection and invocation, a method of attaining astral visions so-called, and an instruction in the practice called Rising on the Planes.'

Liber O vel Manus et Sagittae sub figurâ VI

A∴A∴
Publication in Class B.
Imprimatur: D.D.S.
Praemonstrator: O.S.V.
Imperator: N.S.F. Cancellarius

1. Earth: the god Set fighting.
2. Air: The god Shu supporting the sky.
3. Water: the goddess Auramoth.
4. Fire: the goddess Thoum-aesh-neith.
5, 6. Spirit: the rending and closing of the veil.

7-10. The L V X signs.
7. + Osiris slain — the cross.
8. L Isis mourning — the Svastica.
9. V Typhon — the Trident.
10. X Osiris risen — the Pentagram.

THE SIGNS OF THE GRADES

Liber O vel Manus et Sagittae sub figurâ VI I.

1. This book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation.

2. In this book it is spoken of the Sephiroth and the Paths; of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist.

It is immaterial whether these exist or not. By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them.

3. The advantages to be gained from them are chiefly these:
(a) A widening of the horizon of the mind.
(b) An improvement of the control of the mind.

4. The student, if he attains any success in the following practices, will find himself confronted by things (ideas or {13} beings) too glorious or too dreadful to be described. It is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness.

Before entering upon any of these practices, the student should be in good health, and have attained a fair mastery of Asana, Pranayama and Dharana.

5. There is little danger that any student, however idle or stupid, will fail to get some result; but there is great danger that he will be led astray, obsessed and overwhelmed by his results, even though it be by those which it is necessary that he should attain. Too often, moreover, he mistaketh the first resting-place for the goal, and taketh off his armour as if he were a victor ere the fight is well begun.

It is desirable that the student should never attach to any result the importance which it at first seems to possess.

6. First, then, let us consider the Book “777” and its use; the preparation of the Place; the use of the Magic Ceremonies; and finally the methods which follow in Chapter V. “Viator in Regnis Arboris,” and in Chapter VI. “Sagitta trans Lunam.”

(In another book will it be treated of the Expansion and Contraction of Consciousness; progress by slaying the Chakkrams; progress by slaying the Pairs of Opposites; the methods of Sabhapaty Swami, &c., &c.)

II.

1. The student must FIRST obtain a thorough knowledge of “Book 777”, especially of columns i., ii., iii., v., vi., vii., ix., xi., xii., xiv., xv., xvi., xvii., xviii., xix., xxxiv., xxxv., xxxviii., {14} xxxix., xl., xli., xlii., xlv., liv., lv., lix., lx., lxi., lxiii., lxx., lxxv., lxxvii., lxviii., lxxix., lxxx., lxxxi., lxxxiii., xcvii., xcviii., xcix., c., ci., cxvii., cxviii., cxxxvii., cxxxviii., cxxxix., clxxv., clxxvi., clxxvii., clxxxii.

When these are committed to memory, he will begin to understand the nature of these correspondences. (See Illustrations “The Temple of Solomon the King” in this number. Cross references are given.)

2. If we take an example, the use of the table will become clear.
Let us suppose that you wish to obtain knowledge of some obscure science.
In column xlv., line 12, you will find “Knowledge of Sciences.”

By now looking up line 12 in the other columns, you will find that the Planet corresponding is Mercury, its number eight, its lineal figures the octagon and octagram. The God who rules that planet Thoth, or in Hebrew symbolism Tetragrammaton Adonai and Elohim Tzabaoth, its Archangel Raphael, its Choir of Angels Beni Elohim, its Intelligence Tiriel, its Spirit Taphtatharath, its colours Orange (for Mercury is the Sphere of the Sephira Hod, 8), Yellow, Purple, Grey, and Indigo rayed with Violet; its Magical Weapon the Wand or Caduceus, its Perfumes Mastic and others, its sacred plants Vervain and others, its jewel the Opal or Agate; its sacred animal the Snake, &c., &c.

3. You would then prepare your Place of Working accordingly. In an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. The Sigil of the Spirit (which is to be found in Cornelius {15} Agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest.

4. And so on. We cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the “Goetia” is perhaps the best example.

These rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people.

The general purpose of all this preparation is as follows:
5. Since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. Thus in the ritual quoted, if his glance fall upon the lights, their number suggests Mercury; he smells the perfumes, and again Mercury is brought to his mind. In other words, the whole magical apparatus and ritual is a complex system of mnemonics.

[The importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, &c. and are controlled by them. As to the possibility of producing results external to the mind of the seer (“objective,” in the ordinary common sense acceptation of the term) we are here silent.]

6. There are three important practices connected with all forms of ceremonial (and the two Methods which later we shall describe). These are: {16}
(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 Chapters V. and VI. are attempted.

III

1. The Magical Images of the Gods of Egypt should be made thoroughly familiar. This can be done by studying them in any public museum, or in such books as may be accessible to the student. They should then be carefully painted by him, both from the model and from memory.

2. The student, seated in the “God” position, or in the characteristic attitude of the God desired, should then imagine His image as coinciding with his own body, or as enveloping it. This must be practised until mastery of the image is attained, and an identity with it and with the God experienced.

It is a matter for very great regret that no simple and certain test of success in this practice exists.

3. The Vibration of God-names. As a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some God, let him act thus:

4. (a) Stand with arms outstretched. (“See” illustration.)
(b) Breathe in deeply through the nostrils, imagining the name of the God desired entering with the breath.
(c) Let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet. {17}
(d) The moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the God Horus,[“See” Illustration in Vol. I. No. 1, “Blind Force.”] and at the same time imagine the Name as rushing up and through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. All this must be done with all the force of which you are capable.
(e) Then withdraw the left foot, and place the right forefinger upon the lips, so that you are in the characteristic position of the God Harpocrates[“See” Illustration in Vol. I. No. 1, “The Silent Watcher.”]

5. It is a sign that the student is performing this correctly when a single “Vibration” entirely exhausts his physical strength. It should cause him to grow hot all over, or to perspire violently, and it should so weaken him that he will find it difficult to remain standing.

6. It is a sign of success, though only by the student himself is it perceived, when he hears the name of the God vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that Great Voice proceeded from the Universe, and not from himself.

In both the above practices all consciousness of anything but the God-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. {18}

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).
(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) I H V H.
(vii) Turning to the South, the same, but say A D N I.
(viii) Turning to the West, the same, but say A H I H.
(ix) Turning to the North, the same, but say A G L A.

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;
(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. {19}

The Greater Ritual of the Pentagram.

The Pentagrams are traced in the air with the sword or other weapon, the name
spoken aloud, and the signs used, as illustrated.

THE PENTAGRAMS OF SPIRIT

The Signs of the Portal (“see” Illustrations): Extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives), and then bring them together as if closing it up again and let them fall to the side (passives).

(The Grade of the “Portal” is particularly attributed to the element of Spirit; it refers to the Sun; the Paths of Samekh, Nun and Ayin, are attributed to this degree. See “777” lines 6 and 31 bis).

THE PENTAGRAMS OF FIRE.

{20} The signs of 4○ = 7□: Raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (“See” illustration).

(The Grade of 4○ = 7□ is particularly attributed to the element Fire; it refers to the planet Venus; the paths of Qof, Tzaddi and Peh are attributed to this degree. For other attributions “see” “777” lines 7 and 31).

The Pentagrams of Water.

The signs of 3○ = 8□: Raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards. (“See” illustration).

(The Grade of 3○ = 8□ is particularly attributed to the element of Water; it refers to the planet Mercury; the paths of Resh and Shin are attributed to this degree. For other attributions “see” “777”, lines 8 and 23).

THE PENTAGRAMS OF AIR.

The signs of 2○ = 9□: Stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight. (“See” illustration). {21}

(The Grade of 2○ = 9□ is particularly attributed to the element Air; it refers to the Moon; the path of Taw is attributed to this degree. For other attributions “see” “777” lines 9 and 11).

THE PENTAGRAMS OF EARTH

The Sign of 1○ = 10□: Advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open.

(The Grade of 1○ = 10□ is particularly attributed to the element of Earth, “See” “777” lines 10 and 32 bis).

The Lesser Ritual of the Hexagram.

This ritual is to be performed after the “Lesser Ritual of the Pentagram”.

(i) Stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. Then face East and say:
(ii) I.N.R.I.
Yod. Nun. Resh. Yod.
Virgo, Isis, Mighty Mother.
Scorpio, Apophis, Destroyer.
Sol, Osiris, Slain and Risen.
Isis, Apophis, Osiris, IAO. {22}
(iii) Extend the arms in the form of a cross, and say: “The Sign of Osiris Slain.” (“See” Illustration).
(iv) Raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say, “The Sign of the Mourning of Isis.” (“See” Illustration).
(v) Raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say, “The Sign of Apophis and Typhon.” (“See” Illustration).
(vi) Cross the arms on the breast, and bow the head and say, “The Sign of Osiris Risen.” (“See” Illustration).
(vii) Extend the arms again as in (iii) and cross them again as in (vi) saying: “L.V.X., Lux, the Light of the Cross”.

(viii) With the magical weapon trace the Hexagram of Fire in the East, saying, “Ararita” (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 One.”

This hexagram consists of two equilateral triangles, both apices pointed upwards. Begin at the top of the upper {23} triangle and trace it in a dextro-rotary direction. The top of the lower triangle should coincide with the central point of the upper triangle.

(ix) Trace the Hexagram of Earth in the South, saying “ARARITA.” This Hexagram has the apex of the lower triangle pointing downwards, and it should be capable of inscription in a circle. (x) Trace the Hexagram of Air in the West, saying “ARARITA.” This Hexagram is like that of Earth; but the bases of the triangles coincide, forming a diamond. (xi) Trace the hexagram of Water in the North, saying “ARARITA.” This hexagram has the lower triangle placed above the upper, so that their apices coincide.

(xii) Repeat (i-vii)

The Banishing Ritual is identical, save that the direction of the Hexagrams must be reversed. {24}

The Greater Ritual of the Hexagram

To invoke or banish planets or zodiacal signs. The Hexagram of Earth alone is used. Draw the hexagram, beginning from the point which is attributed to the planet you are dealing with. (“See” “777” col. lxxxiii). Thus to invoke Jupiter begin from the right-hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete. Trace the astrological sigil of the planet in the centre of your hexagram. For the Zodiac use the hexagram of the planet which rules the {25) sign you require (“777”, col. cxxxviii); but draw the astrological sigil of the sign, instead of that of the planet.

For Caput and Cauda Draconis use the lunar hexagram, with the sigil of Caput Draconis or Cauda Draconis.

To banish, reverse the hexagram.

In all cases use a conjuration first with Ararita, and next with the name of the God corresponding to the planet or sign you are dealing with.

The Hexagrams pertaining to the planets are as in plate on preceding page.

2. These rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. It is alleged that some persons have attained the power of actually kindling fire by these means. Whether this be so or not, the power is not one to be aimed at.

3. Success in “banishing” is known by a “feeling of cleanliness” in the atmosphere; success in “invoking” by a “feeling of holiness.” It is unfortunate that these terms are so vague.

But at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. In obstinate cases, the form of the appropriate God may be assumed.

4. The banishing rituals should be used at the commencement of any ceremony whatever. Next, the student should use a general invocation, such as the “Preliminary Invocation” in the “Goetia” as well as a special invocation to suit the nature of his working.

5. Success in these verbal invocations is so subtle a {26} matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result.

V

1. Let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. Let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled.

2. Let him imagine his own figure (preferably robed in the proper magical garments and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him.

3. Let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears.

This will usually be the great difficulty of the operation.

4. Let him then cause that imagined figure to rise in the air to a great height above the earth.

5. Let him then stop and look about him. (It is sometimes difficult to open the eyes.)

6. Probably he will see figures approaching him, or become conscious of a landscape.

Let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught.

7. Let him travel about at will, either with or without guidance from such figure or figures. {27}

8. Let him further employ such special invocations as will cause to appear the particular places he may wish to visit.

9. Let him beware of the thousand subtle attacks and deceptions that he will experience, carefully testing the truth of all with whom he speaks.

Thus a hostile being may appear clothed with glory; the appropriate pentagram will in such a case cause him to shrivel or decay.

10. Practice will make the student infinitely wary in these matters.

11. It is usually quite easy to return to the body, but should any difficulty arise, practice (again) will make the imagination fertile. For example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards.

It might be dangerous to go too far, or to stay too long; for fatigue must be avoided.

The danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty.

12. Finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. Then let him “awake” by a well-defined act of will, and soberly and accurately record his experiences.

It may be added that this apparently complicated experiment is perfectly easy to perform. It is best to learn by “travelling” with a person already experienced in the matter. Two or three experiments will suffice to render the student confident and even expert. See also “The Seer”, pp. 295-333.

VI

1. The previous experiment has little value, and leads to few results of importance. But it is susceptible of a development which merges into a form of Dharana — concentration — and as such may lead to the very highest ends. The principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, so that he may be perfect master of every idea that may arise in his brain, to dismiss it, to transmute it, to cause it instantly to obey his will.

2. Let him then begin exactly as before, but with the most intense solemnity and determination.

3. Let him be very careful to cause his imaginary body to rise in a line exactly perpendicular to the earth's tangent at the point where his physical body is situated (or to put it more simply, straight upwards).

4. Instead of stopping, let him continue to rise until fatigue almost overcomes him. If he should find that he has stopped without willing to do so, and that figures appear, let him at all costs rise above them.

Yea, though his very life tremble on his lips, let him force his way upward and onward! 5. Let him continue in this so long as the breath of life is in him. Whatever threatens, whatever allures, though it were Typhon and all his hosts loosed from the pit and leagued against him, though it were from the very Throne of God Himself that a Voice issues bidding him stay and be content, let him struggle on, ever on.

6. At last there must come a moment when his whole {29} being is swallowed up in fatigue, overwhelmed by its own inertia.*

* This in case of failure. The results of success are so many and wonderful that no effort is here made to describe them. They are classified, tentatively, in the "Herb Dangerous," Part II., infra.

Let him sink (when no longer can he strive, though his tongue by bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness; and then, on coming to himself, let him write down soberly and accurately a record of all that hath occurred, yea a record of all that hath occurred.

EXPLICIT

[A book of Elementary Invocations is in preparation, and will be issued in Number 3.]

          I refrained from including the Great Rituals of the Pentagram and Hexagrams in video as they can be modified according to the preferred invocations but the Lesser Rituals are performed. As Crowley says, "These rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people."

     If you have kept up with this publication you will know that 666 is the force of Solar Energy which is both Within and Without, internal and external and the yoga or link between the two. We have already mentioned how 666 is THE CIRCLE which manifests throughout the fractal cosmos and signifies this yoga-yuga or unified aeon or SOUL CYCLE OF SAMSARA. This is formulated in the Microcosm by the Mage in the form of A CEREMONIAL CIRCLE. 666 is THE KEY OF THE RITUAL CIRCLE, and this Key unlocks all OCCULT RITUAL INITIATIONS - and THE RITUAL of the cosmic dance itself of which we are all participants. THE MAGICK RITUAL MOTIONS are to be designed as a microcosmic reflection or 'charge' which is to reorientate both the conscious and subconscious sides of the mind toward that of the Will.

     In the Pagan and Wiccan traditions the Magick Circle is of central importance and is used along with the Cone of Power.  The Cone is the union between the Circle and the Triangle in the Spiral. These essential elements can be modified in a limitless number of ways by the Mage, MASTER OF THE CIRCLE. 666 as O OF THE MAGUS is manifest on every level and represents the expansion of Malkuth, or Creation, from Kether - the Source. This is the hollow pillar which extends from the Unmanifest and loops back around like the Ourobouros. Thus, the actions are self-fulfilled in their act and in the Will that they work out, self-fulfilled in their Being in the UNIVERSAL ETERNITY that is the palace of God - THE SOUL WITHIN.