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The Complete Aleister Crowley System of Magick 165 222
The Complete Aleister Crowley System of Magick 165 222
Practicus Curriculum
The Practicus will be examined in the following books:
The Book of the Law.
“An Essay on Number” or “Gematria”
Liber 777 Vel Prolegomena Symbolica Ad Systemam Sceptico-
Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicum
Sanctissimorum Scientiæ Summæ (“A Compilation of Symbols,
Towards a Systematization of the Skeptical-Mystical Way Set
Forth. A Hieroglyphic Foundation of the Most High Things of
Higher Knowledge”).
“Sepher Sephiroth” [The Book of Numbers].
“A Note on Genesis”.
“Liber Israfel” [The Book of the Burning One].
“Liber Βατραχοφρενοβοοκοσμομαχια” [The Battle of the Frog, the
Mind, the Roar and the Universe].
“The Sword of Song”.
“Liber Chanokh” [The Book of Enoch].
[Jnāna Yoga, by Swami Vivekananda]
[“De Natura Deorum” - “On the Nature of the Gods”.][105]
“Liber Trigrammaton” [“The Book of Trigrams”].
“Liber TAU vel Kabbalæ Trium Literarum” [The Book of Tau or the
Qabalah of Three Letters].
“Liber Arcanorum των ATU του TAHUTI QUAS VIDIT ASAR in
AMENNTI” [The Book of Secrets of the Atu of Djehuti, Whereby
Asar Makes His Way through Ammenti]/”Liber Carcerorum των
QLIPHOTH cum Suis Geniis” [The Book of the Prisons of the
Qliphoth, with Their Own Spirits]. “Adduntur Sigilla et Nomina
Eorum” [Added Seals and Their Names].
This course is specially adapted to the Task of this Grade, the attainment of
[Jnāna Yoga]. — A ∴ A ∴ Curriculum
The Robe of a Practicus
The Practicus robe is identical to that of the Zelator, but with the addition of
a silver hexagram of 48 rays surrounding the triangle on the hood.[106]
Yes!, the particular focus of the Practicus grade will be on the Qabalah. You
already began this with the exercise of attribute memorization from “Liber
O vel Manus et Sagittæ”, Chapter Two. This is where you will build on that
experience.
Note: the Practicus grade is very involved, and will cover a great many
other things as well.
To prosecute the Great Work: which is, to obtain control of the vacillations of my own
being.
First “Trust” was removed from this list. Now “Assiduity” is removed. Let
me again point out that it’s not that these things aren’t important, but that
our goals are narrowing to a fine point. This is desirable.
To Read:
Liber AL vel Legis [sub figurâ CCXX]. The Book of the Law, which is the foundation of
the whole work.
You have been at this long enough now, and this has been your constant
companion, right? (Right!!?!) Now is the time to start to dig deeper if you
haven’t already. Look up every vague or unfamiliar word and phrase, and
remember that the gods chose these specific words for a reason! Onward!
An article on the Qabalah in “The Temple of Solomon the King” in The Equinox I(5). Also
sometimes referred to as “Gematria” or “An Essay on Number”.
This is an article on the Qabalah in The Temple of Solomon the King.
Despite the name, this is really a general article on the Qabalah that covers
a great deal of information. Take this to heart, and take extensive notes.
This is an expansion of the item of the same name in the Students’ Reading
List. So you should be familiar with it. In fact, this has much additional
information not in the original. Crowley’s “Preface” is so much more than
just a preface. It is a wealth of information and enlightened opinion. In “The
Magical Alphabet” he addresses many terms and subjects that I wish all of
you would take seriously.
“Sepher Sephiroth” (Book of Emanations) [sub figurâ D]. A dictionary of Hebrew words
arranged according to their numerical value. This is an Encyclopædia of the Holy Qabalah,
which is a Map of the Universe, and enables man to attain Perfect Understanding.
This definition is sufficient. Read this Liber frequently and give it due
consideration. It points to the way your Qabalistic pursuits should develop.
“The Sword of Song” [sub figurâ LXVII]. A critical study of various philosophies. An
account of Buddhism. – parallel to Jnāna Yoga
As I wrote in regard to the Student grade: This is a combination of all
Crowley has studied up to this point in his life. The conclusions he would
draw from this comes later.
Much of this long poem reads like a list of complaints against the
conventional Christianity of his day. But unless you have the vocabulary of
a thesaurus or dictionary, you will not understand many of the things
Crowley discusses.
“Liber Turris vel Domus Dei” (The Book of the Tower of the House of God)[108] [sub
figurâ XVI]. An Instruction for attainment by the direct destruction of thoughts as they
arise in the mind.
1. First Point. The student should first discover for himself the apparent position of
the point in his brain where thoughts arise, if there be such a point.
If not, he should seek the position of the point where thoughts are judged.
2. Second Point. He must also develop in himself a Will of Destruction, even a Will
of Annihilation. It may be that this shall be discovered at an immeasurable distance from
his physical body. Nevertheless, this must he reach, with this must he identify himself
even to the loss of himself.
3. Third Point. Let this Will then watch vigilantly the point where thoughts arise, or
the point where they are judged, and let every thought be annihilated as it is perceived or
judged.
* * *
“Liber Chanokh” (The Book of Enoch)[109] [sub figurâ LXXXIV]. A brief abstraction of
the Symbolic representation of the Universe derived by Dr. John Dee through the Scrying
of Sir Edward Kelly.
The Enochian system of magick is very complex. You may hear some
people say “It is just like a grimoire”. No! It is like several grimoires. It will
take far more research than just reading “Liber Chanokh” for you to get a
full understanding of the system.
Although assigned to be read in the Practicus grade, I was told by a
well-known member of the Wolfe/Seckler lineage to not undertake
Enochian work until I had attained my Holy Guardian Angel.
“De Natura Deorum” (On the Nature of the Gods) [sub figurâ CCXXVIII]. Sexual magick.
* * *
“Liber Βατραχοφρενοβοοκοσμομαχια” (The Battle of the Frog, the Mind, the Roar and the
Universe)[112] [sub figurâ DXXXVI]. An instruction in expansion of the field of the mind.
* * *
Maya – the power, as of a god, to produce illusions; the production of an illusion; (in
Vedantic philosophy) the illusion of the reality of sensory experience and of the
experienced qualities and attributes of oneself. – dictionary.com
Maya and Freedom: The author next compares Maya to the battlefield of
life. When we finally die, feeling crippled and cheated, that is also Maya.
The struggle of life is Maya. When it is proved to ourselves that we are not
free, that we are slaves after a fashion, that is also Maya. He says that with
all that we are still advancing towards freedom. A figurative voice tells us
we are free, and we rush to that freedom. The desire for freedom resides
within ourselves.
The Absolute and Manifestation: How has the Infinite become finite?
When you limit the Absolute by the mind it becomes finite. The Swami
discusses Advaitists who believe in one higher power, one unity, and
duelists, who don’t. The book concludes this chapter with “What we want is
the harmony of Existence, Knowledge and Bliss Infinite.”
God in Everything: The author writes of the evils in everyday life, and
how there appears to be no escape from them. He seems to prefer the heart
over the head, but says that both are important. Look at the world as
something important. It is a gift from whatever you call divine. In fact, you
are to see traces of the divine in everything. To not realize this is Maya. Do
not desire things beyond the bare minimum you need to survive. This lack
of desire will bring you to peace of mind. Instead of having desires, enjoy
the things of life. Ignorance is evil. It is better to have an ideal, then you
won’t make so many mistakes. “Fill the mind with the highest thoughts.”
Hold onto your ideals. See the divine in everything. Misery comes through
ignorance. Separation comes through ignorance; there is still Unity. What I
have referred to as the Divine, and Swami Vivekananda calls God, can
generally be referred to as the “Essential Creator”.
Realization: The boy, Nachiketas, asks of the god, Yama, what comes
after death; but Yama does not want to answer. This is used to teach us the
value of renunciation. Reasoning is also advocated. Knowledge is based on
facts. As to religion, the Swami recommends taking the Sermon on the
Mount very seriously, and following it. The book says (and I agree) that
humans are not much more moral than animals. The author discusses
different people’s views of Heaven. Mine would be to rest in the loving
arms of Nuit forever, with no further incarnations. He explains that the
Ancient One (interesting choice of words) was never born and will never
die. The difference among people is only a matter of degrees. If the senses
are not controlled, and the mind is not well managed, destruction will occur.
Unity In Diversity: One should journey inward, not outward. Dualism is
absurd. Good and evil are one and the same thing. This world is a mixture
of optimism and pessimism. We are the makers of our own fortunes. Be an
optimist as you confront good and evil. Work your way through life boldly.
The Swami recounts a very interesting conversation between him and an
agnostic.
The Freedom of the Soul: The book argues that the Human Being is
itself divine. We have to search that out and bring it to the surface and BE
it! The author states that the human being is innately pure, but that
somewhere along the way we have lost that purity. Here he calls Maya the
“law of causation”. The Swami urges us to embrace Sat (Existence), Chit
(Knowledge), and Ananda (Bliss Absolute).
The Cosmos (The Macrocosm): This chapter discuses the wonder of the
world, the beauties of nature. The author talks about how everything
recycles itself. Flowers and trees produce seeds of one kind or another.
Animals have cubs (or whatever term you want to use). Broken glass still
has its component parts. This goes on with a grander scale everywhere. He
prefers to refer to the Cosmic Intelligence as God.
The Cosmos (The Microcosm): This chapter begins with the so-called
eternal question – or questions. The Swami goes on to discuss how the
organs are useless without the mind to receive all the impressions or data.
This chapter next maintains that the abilities of the mind come from the
soul. The author also suggests that intellectual attainment is based on the
experiences of our past lives. He suggests that both animals and humans
have Souls and that we both reincarnate.
Immortality: The Swami is speaking of the Soul and reincarnation here.
The book also speaks of involution. The author writes about how all things
come and go in a circle/cycle. He constantly uses examples to make his
points. The Swami brings up the topic of Ātman. The book states that all
our “stuff” comes ultimately from the Self.
The Ātman: The author begins by discussing the variety of religious
thought in India. He follows the Vedas. The Swami is neither Jainist nor
Buddhist. The book goes into detail on this. The author discusses the
philosophy of these different practices. True divinity seems to be the Self,
which is the uttermost best part (and I probably didn’t describe that
correctly) of each one of us.
The Ātman, Its Bondage and Freedom: He starts by stating that
Brahman is reality and Maya is ignorance. The Swami also repeats that the
Ātman is the Self, and gives the name Jiva to the Soul. This chapter
reinforces the fact of reincarnation. The author repeats, “Desire nothing,
give up all desires and become perfectly satisfied.”
The Real and the Apparent Man: Every manifestation of power is Prana
(Energy). Every material manifestation is Akasha (Matter). The author talks
about the origin of individual life. Where we start and where we go. He
goes on to show us how things are related – or, more accurately, how all
things are one. All life is a mirage, but we don’t realize it. The Swami ends
by describing a sort of Utopia, but I’m fine with that.
Again, my encapsulations are not meant to take the place of reading
these books, instructions, or doing the practices. You still need to follow the
complete Curriculum.
* * *
“Liber HHH”[113] [sub figurâ CCCXLI]. Gives three methods of attainment through a
willed series of thoughts.
The third and final practice of this Liber is assigned to this grade. It takes
little imagination to see that this is also a Rosy Cross document. See below:
0. The Horse is Action. Man, rule thine Action. How else shalt thou master the
Father, and answer the Fool at the Left Hand Gateway of the Crown?
1. Here are practices. Each may last for a week, or more.
(a) Avoid lifting the left arm above the waist.
(b) Avoid crossing the legs.
Of thine own ingenium devise others.
2. On each occasion that thou art betrayed into doing that thou art sworn to avoid, cut
thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a
disobedient dog. Feareth not the Horse the teeth of the Camel?
3. Thine arm then serveth thee both for a warning and for a record. Thou shalt write
down thy daily progress in these practices, until thou art perfectly vigilant at all times over
the least action that slippeth from the least of thy fingers.
Thus bind thyself, and thou shalt be for ever free.
Quite simply, do what you can to learn to control your Actions. That’s the
important part of these lessons.
* * *
Further, he casts the magic Cup/construct the magic Cup, according to the instruction in
Liber A.
“Liber A vel Armorum” (Book A or Arms)[116] [sub figurâ CDXII]. An instruction for the
preparation of the elemental Instruments.
Let the Practicus take a piece of Silver and fashion therefrom a cup. The height shall be 8
inches, and the diameter 3 inches.
Let him by his understanding and ingenium devise a Number to represent the
Universe.
Let his Philosophus approve thereof.
Let the Practicus engrave the same upon his cup with his own hand and instrument.
Let it when finished be consecrated as he hath skill to perform, and kept wrapped in
silk of azure blue.
So, as you work through these, you make your Pentacle, Dagger, Cup, etc.
Make them with great forethought and care. Do not make them
haphazardly. Go slow. Take your time. Do work you will be satisfied with.
“Liber Tau Vel Kabbalæ Trium Literarum” (Book Tau, or the Book of the Qabalah of
Three Letters)[118] [sub figurâ CD]. A graphic interpretation of the Tarot on the plane of
initiation.
“Liber Arcanorum τών Atu τού Tahuti Quas Vidit Asar In Amennti (The Book of Secrets
of the Atu of Djehuti, Whereby Asar Makes his Way through Ammenti)[119] / Liber
Carcerorum τών Qliphoth cum Suis Geniis (The Book of Prisons of the Qliphoth with
Their Own Spirits) / Adduntur Sigilla et Nomina Eorum” (Seals and Their Names Added)
[sub figurâ CCXXXI]. An account of the cosmic process so far as it is indicated by the
Tarot Trumps.
Examinations:
Instruction and Examination in the Qabalah, He shall pass examinations in Liber
DCCLXXVII [Liber 777], the Qabalah, and Sepher Sephiroth.
Examination in some one mode of divination: e.g., Geomancy, Astrology, the Tarot
[the I Ching, Gematria]. Theoretical.
He shall attain complete success in Liber III [Liber Jugorum], Cap. I. Instruction and
Examination in Control of Speech. Practical.
Examinations in the Ritual and meditation practice given in Liber XVI [Liber Turris
vel Domus Dei]
He shall pass in the meditation practice S.S.S., in Liber HHH.
Initiations
No ritual admits to the grade of Philosophus
Pathworking:
These are the same assignment, and was covered in this grade.
The emphasis here has been the Qabalah with documents such as “An
Essay on Number” (or “Gematria”), Liber 777, “Sepher Sephiroth”, “A
Note on Genesis”, etc. But this was not all.
“Liber Βατραχοφρενοβοοκοσμομαχια” focused on expansion of the
field of the mind. “Liber Israfel” is an instruction in a suitable method of
preaching. “Liber Turris vel Domus Dei” focused on Jnāna Yoga (showing
the influence, again, of Swami Vivekananda on the curriculum).
You were to read – but not practice – “Liber Chanokh”, return to “The
Sword of Song”, and to do a meditation-practice in the destruction of
thoughts.
You were again to attack one of the three parts of both “Liber HHH”
and “Liber Jugorum”. I strongly suspect that “Liber HHH”, Section SSS,
has Rosy Cross overtones.
You were also to cast the magic Cup, and study and absorb three of the
Holy Books.
The grade of Practicus lies at the Sephira of Hod, which is still in the
Qabalistic world Yetzirah. “In this position there is no weighing down of
the Will by stress. This is the error of being good-natured when good-nature
is disastrous. Here we find unexpected interference, and sheer unforeseen
bad luck. There is also here, lack of persistence in matters of the intellect
and contest. But the lesson of this position is: good fortune attends efforts.
But the Will is constantly thwarted by accidental interference.”[120]
Your pathworking was to be on the paths of Pé, A’ain and Mem.
The first thing I want to emphasize here is that the influence of Swami
Vivekananda on the Crowley Curriculum is great or extreme. You read Raja
Yoga in the Student grade. You have already, or soon will, read Jnāna Yoga
in the Practicus grade. There is a more to come. This is truly just the
beginning. A few more grades and he will seem like an old friend
I hope you take my remarks on the True Will to heart. After a good deal
of research this is the result I came to, and Crowley seems to agree with me
at least some of the time.
Perhaps another few words on Liber AL vel Legis (The Book of the
Law) are due. Don’t presume that it’s oblique and difficult and you will
never get it. That is simply not true. Like I said: start with my Crowley’s
Law to get the basics, but of course I want you to move on from there. Go
ahead and then read Magical and Philosophical Commentaries on The Book
of the Law (you should be able to find it online) and then The Law is For
All. Then you can move on from there with your own meditations on this
most holy book.
A word about you no longer being on the Middle Pillar. This is a big
deal. This is why you will have to be very careful as you work your way
through this grade. Things will be out-of-balance. You will have to try very
hard to keep your magical equilibrium. Do not take this advice lightly
As to the Magical Weapons? From the start I know you will start out
simple. That’s what most beginners do, and that’s okay; but as soon as
possible work on following the exact instructions. That should be your
eventual goal with these things.
And finally to the Qabalah. Return to Chapter Two of “Liber O vel
Manus et Sagittæ”. As I said before: memorize all the listed correlations to
Malkuth from “Liber O”, and then to Tau, and then to Shin, and then to
Qoph, and so forth. This will really aid your understanding of the Qabalah.
You will start to understand it on a much deeper level. Something in your
mind will just piece all the parts of the puzzle together.
Philosophus
Philosophus 4○=7□
Is expected to complete his moral training. He is tested in Devotion to the Order.
— One Star in Sight
Philosophus Curriculum
The Philosophus will be examined in the following:
The Book of the Law.
The Key of the Mysteries, by Eliphas Levi.
“Astarté vel Liber Berylli” [Astarté or the Book of Beryl].
“Liber Turris vel Domus Dei” [The Book of the Tower or the House
of God].
“The Chymical Jousting of Brother Perardua”.
“The Soldier and the Hunchback: ! and ?”
“Aha!”.
“The High History of Good Sir Palamedes”.
“Across the Gulf”.
“Adonis”.
[Bhakti-Yoga, by Swami Vivekananda]
[Mahasatipatthana Sutta, by Gotama Buddha]
[“De Nuptiis Secretis Deorum Cum Hominibus” - Of the Secret
Marriages of Gods with Men].[123]
“Liber ARARITA” [Book ARARITA].
This course is specially adapted to the task of this Grade, the Attainment of
Bhakti-Yoga [Union by Devotion]. — A ∴ A ∴ Curriculum
The Robe of a Philosophus
An eight-colored Calvary Cross is added to the breast of the Practicus robe,
to produce the robe of a Philosophus.
Moral Training may refer to “Devotion to the Order”, or it may refer to all
the philosophic documents this aspirant is required to read or re-read. If you
are a Solo Practitioner, show devotion to θέλημα instead of this
requirement.
“Trust”, “Assiduity” and now “Devotion” is removed from this list. I want
to again say that it’s not that these things aren’t important, but you are
focusing on very specific points now, and this will continue.
To Read:
Liber AL vel Legis [sub figurâ CCXX]. The Book of the Law, which is the foundation of
the whole work.
What can I say at this point? Review “The Book of the Law”. Accept only
common-sense interpretations of what it says. Don’t treat it as being all
High Falutin’! Remember “The Law is For All”! Never forget that. It is not
elitist. It is for the entire human race.
The Key of the Mysteries[125] [sub figurâ XLVI]. A Translation of La Clef des Grands
Mysteres, by Eliphas Levi. Specially adapted to the task of the Attainment of Bhakta-
Yoga.
“The Chymical Jousting of Brother Perardua” [126] [sub figurâ LV]. An account of the
Magical and Mystic Path in the language of Alchemy.
“The Soldier and the Hunchback: ! and ?”[127] [sub figurâ CXLVIII]. A general discussion
on philosophy.
Although “The Soldier and the Hunchback: ! and ?” was not on the original
Philosophus reading list, I’m sure you’ll agree it’s worthy of inclusion.
Crowley takes us through many intellectual puzzles in this one. The
Hunchback is visually a Question Mark, but Crowley also calls him a Lion.
The Soldier is an Exclamation Point, but Crowley also calls him a Unicorn.
After all the arguments forwards and backwards and sideways one ends up
wondering if there is a conclusion after all, or if there is no conclusion to
this little mental game.
“Aha!”[128] [sub figurâ CCXLII]. An exposition in poetic language of several of the ways
of attainment and the results obtained.
The long introduction (the Argumentation) lays out what this lengthy
dialogue will cover: Passive attention or waiting; resignation, constancy and
patience; equilibrium; egoism rebuked; the visions of Dhyana; duality of
consciousness is a blasphemy; the fatuity of speech; destruction of the ego;
the sheaths of the soul; unbinding of the fabric of the mind, etc.
“The High History of Good Sir Palamedes” (the Saracen Knight and of his following of
the Questing Beast)[129] [sub figurâ CXCVII]. A poetic account of the Great Work and
enumeration of many obstacles.
“Across the Gulf”[130] [sub figurâ LIX]. A fantastic account of a previous Incarnation. Its
principal interest lies in the fact that its story of the overthrowing of Isis by Osiris may
help the reader to understand the meaning of the overthrowing of Osiris by Horus in the
present Æon.
Although this is written in the first person, you are under no obligation to
assume it is autobiographical. In fact, it is just as fantastical as the
description says. This bit of fiction is as described above; it is no more and
no less.
Do not blame yourself if the torture and self-torture (and everything
else) of Chapter Seven seems a bit much.
The real Esarhaddon was a king of the Neo-Assyrian Empire. The real
Adonis is a good-looking teenager and a favorite of Aphrodite. The real
Astarte is a goddess of war and sexual love. The real Psyche is a goddess of
the soul, and a rival of Aphrodite. The real Hermes is a herald of the gods.
The real Hanuman is Hindu god and a divine companion of the god Rama.
These are other characters with the same names.
This seems an odd story. Adonis has amnesia and is going by the name
of Esarhaddon and has taken Astarte as a lover. Psyche is his true wife.
Hermes is a doctor who uses quackery to fool the gullible. Hanuman is a
servant of Hermes. The king of Babylon sets everything right.
“De Nuptiis Secretis Deorum Cum Hominibus” (Of the Secret Marriages of Gods with
Men) [sub figurâ XXIV]. Sexual magick.
Crowley first speaks out against chastity, using Biblical quotes so he can
condemn this practice. The topic then moves on to blood sacrifice. Many
old legends are repeated, but understood in a new way. We see that there are
basic truths underlaying all these legends.
In the Philosophus grade, the initiate is taught magical techniques
related to vaginal intercourse.
Considering that this grade also includes “Astarté vel Liber Beryll”, this
placement matches here very well indeed.
He is given a meditation-practice on the Senses, and the Sheaths of the Self, and the
Practice called Mahāsatipaṭṭhāna (mindfulness). [See “The Sword of Song” and “Science
and Buddhism”.]
Further, he shall apply himself to study and practice the meditations given in Liber V[133]
[“Science and Buddhism”]
Again we are returning to “Science and Buddhism”. You did already read it,
right? Here is the pertinent quote:
This meditation differs fundamentally from the usual Hindu methods by the fact that the
mind is not restrained to the contemplation of a single object, and there is no interference
with the natural functions of the body as there is e.g. in Pranayama. It is essentially an
observation-practice. which later assumes an analytic aspect in regard to the question.
“What is it that is really observed?”
The Ego-idea is resolutely excluded from the start. … The breathing, motions of
walking, &c. are merely observed and recorded: for instance. one may sit down quietly
and say: “There is an indrawing of the breath.” “There is an expiration,” &c. Or, walking,
“There is a raising of the right foot,” and so on, just as it happens. The thought is of course
not quick enough to note all the movements or their subtle causes. For example, we cannot
describe the complicated muscular contractions. &c.; but this is not necessary. Concentrate
on some series of simple movements.
When this through habit becomes intuitive so that the thought is really “There is a
raising.” as opposed to “I raise” … one may begin to analyze … and the second stage is
“There is a sensation (Vedana) of a raising, &c.” Sensations are further classed as pleasant
or unpleasant.
When this is the true intuitive instantaneous testimony of consciousness (so that
“There is a raising. &c.” is rejected as a palpable lie), we proceed to Safina, perception.
“There is a perception of a (pleasant or unpleasant) sensation of a raising. &c.”
When this has become intuitive – why! here’s a strange result! The emotions of pain
and pleasure have vanished. They are subincluded in the lesser skandha of Vedana, and
Safifia is free from them. And to him who can live in this third stage, and live so for ever,
there is no more pain: only an intense interest similar to that which has enabled men of
science to watch and note the progress of their own death-agony. Unfortunately the living
in such a state is conditional on sound mental health, and terminable by disease or death at
any moment. Were it not so, the First Noble Truth would be a lie.
The two further stages Sankhara and Viññanam pursue the analysis to its ultimation.
“There is a consciousness of a tendency to perceive the (pleasant or unpleasant) sensation
of a raising of a right foot” being the final form. And I suppose no psychologist of any
standing will quarrel with this … Reasoning in fact leads us to this analysis; the Buddhist
goes further only so far as he may be said to knock down the scaffolding of reasoning
processes, and to assimilate the actual truth of the matter.
It is the difference between the schoolboy who painfully construes “Balbus murum
aedificavit,”[134] and the Roman who announces that historic fact without a thought of his
grammar.
I have called this meditation the most famous of the Buddhist meditations, because it
is stated by the Buddha himself that if one practices it honestly and intelligently a result is
certain. And he says this of no other.
* * *
Take this as being very literal and fulfill this as instructed. A Solo Practitioner would define this as
“Devotion to θέλημα”.
“Astarté vel Liber Beryll” (The Book of Astarte or the Book of Beryl)[135] [sub figurâ
XLVI]. An instruction in attainment by the method of devotion, or Bhakta-Yogi [again,
Union by Devotion].
Pick a deity suitable to your nature. Pick a spot for your shrine that you
already have a good feeling for. Creating an image is also desirable.
Decorate your shrine in a manner that is harmonious with the deity’s nature.
Prepare your own invocation. The invocation shall consist of:
Liber A vel Armorum (Book A or Arms)[136] [sub figurâ CDXII]. An instruction for the
preparation of the elemental Instruments.
Let the Philosophus take a rod of copper, of length eight inches and
diameter half an inch.
Let him fashion about the top a triple flame of gold.
Let him by his understanding and ingenium devise a Deed to
represent the Universe.
Let his Dominus Liminis approve thereof.
Let the Philosophus perform the same in such a way that the
Baculum may be partaker therein.
Let it when finished be consecrated as he hath skill to perform,
and kept wrapped in silk of fiery scarlet.
Examinations:
You can expect your Mentor to be very strict about these. Prepare yourself
for them the best as you can.
If you are a Solo Practitioner, you are to focus extra hard on the topics
you would have been examined in. Do not shirk! Really, work extra hard on
these. If you don’t, your attainments will not be complete!
Again, if you did this work seriously and completely, it should have been an
aid to you.
Examination in Rising on the Planes [Liber O (Liber O vel Manus et Sagittae), caps. V,
VI]. Practical. He shall show some acquaintance with and experience of Liber O [Liber O
vel Manus et Sagittae], Caps. V, VI. Whereof his Record shall be witness.
You should have been working on this consistently from the time you were
first introduced to it. Let me repeat what I’ve said: You should be working
Liber E, Liber O, Star Ruby, and Liber Resh for the rest of your magical
career. They should be part of your daily – or at least weekly – magical
routine.
Work all of “Liber Jugorum” for the appropriate grades, but make sure you
won’t be guilty of self-abuse.
He shall pass examinations in Liber CLXXV [Astarte vel Liber Berylli] and in
Construction and Consecration of Talismans and in Evocation [Yes, I know this is
redundant]. Yet in this matter he shall be his own judge.
Initiations
No ritual admits to the grade of Dominus Liminis.
Pathworking:
First of all, you were asked to read a number of philosophical works: “The
Chymical Jousting of Brother Perardua”, “The Soldier and the Hunchback:
! and ?”, “Aha!”, “The High History of Good Sir Palamedes”, “Across the
Gulf” and “Adonis”.
Both Mahāsatipaṭṭhāna and Bhakti-Yoga (regardless of the spelling or
diacritical marks) were assigned to you. Bhakti-Yoga is addressed in the
pages of the instruction “Astarte vel Liber Berylli” and elsewhere.
In the disciplines of Western magick you were also assigned Evocations
and Talismans.
You will need to have improved your efficiency at Rising on the Planes.
If you haven’t already read Eliphas Levi’s The Key of the Mysteries,
you are to read it now. Even if you have read it before, you are to read it
again.
You will need to have exhibited devotion to the Order or Θέλημα and
making your magic wand.
Philosophus is at the Sephira Netzach, still in the world of Yetzirah.
“This is passive instead of active. The little energy that it possesses is no
more than dream-work. It is quite incapable of sustained labor. Yet Netzach
in Yetsirah represents victory rather than catastrophe. There is vacillation, a
wish to compromise, a certain toleration. This placement can lead to
appeasement and intellectual wreckage. Netzach in Yetsirah is quite
incapable of sustained labor which alone, can bring any endeavor to
fruition, bar miracles. We can expect violent uncompromising forces.”[138]
Your pathworking was to be on the paths of Pathworking: Nun and
Kaph.
There will be much more reading than the philosophical works mentioned
above: The Key of the Mysteries by Eliphas Levi, Bhakti-Yoga by Swami
Vivekananda (I told you we’d be returning to him again and again), The
Mahāsatipaṭṭhāna Sutta, by Gotama Buddha, How to Make and Use
Talismans by Israel Regardie, and because all of this is not enough I’ve
decided you need another look at Crowley’s “Two Fragments of Ritual”.
Really, Philosophus is a very special grade. It demands a lot out of you,
for you are approaching a very special threshold. So it is important that you
tackle all of these to get yourself ready.
“Liber Turris vel Domus Dei” is also a very important practice.
“Destruction of Thoughts” is no easy task. It will demand a lot from you,
but I know you can do it.
When I morphed “Devotion to the Order” to “Devotion to Θέλημα” (for
Solo Practitioners, and maybe for all of you) I was adamantly serious. For
those of you who’ve read the rest of my writings, you know I am convinced
that Θέλημα is destined to be a Major Worldwide Religion. You also know
that I’m concerned that we’re not there yet. I fear we are behind schedule,
and I express that by saying we are not at the proper “space-mark”. I am
dead serious about this! We have a long way to go, and we have a moral
obligation to make sure this happens. Got it?
“Astarte vel Liber Berylli” is also a major working. I’m afraid, that with
everything else going on, you won’t give this due consideration. I trust that
you will. For it is vitally important. This is a major working. Don’t take it
lightly.
Dominus Liminis
Dominus Liminis
Is expected to show mastery of Pratyahara and Dharana.
— One Star in Sight
* * *
This remains the same as in the previous grade. These are the final three of
these you are to work on in the sub-order of G.D.
To Read:
Liber AL vel Legis. [sub figurâ CCXX] The Book of the Law, which is the foundation of
the whole work.
Liber Agape vel Azoth [sub figurâ C]. The Book of Love or the Universal Medicine. The
Book of the Unveiling of the Sangraal wherein it is spoken of the Wine of the Sabbath of
the Adepts. Sexual magick.
Most of this piece gives what we can call a “Philosophical Background” to
the Rosy Cross and the creation of the Elixir of Life. Then finally beginning
in the chapter “Of the Preparation” things are finally explained – in part.
De Arte Magica (Of the Magic Art) [sub figurâ CDXIV]. The Magical Art of the Dominus
Liminis grade. The Epistle of Baphomet in the year of the World War. Sexual magick.
Diet, stimulants, mood and frequency of the operation are discussed; also
the goal of the operation is considered. Effects caused by Prana and upon
Akasa are also noted. Both partners should be focused on the same goal.
Chapter 17 suggest several such goals that can be the purpose of these
rituals.
Ecclesiæ Gnosticæ Catholicæ Canon Missæ [sub figurâ XV]. Represents the original and
true pre-Christian Christianity.
This document is expressly concerned with creating the Elixir of Life. The
health and intent of the participants is discussed. The use of Mantras is also
covered. This text reinforces what Crowley has said elsewhere: “[T]he
ceremony is to be forgotten altogether, and to be resumed with equal
suddenness” (at the climax of the endeavor)[145]. How to treat and utilize the
Elixir is spelt out in full. Crowley is less discreet than usual. You should be
able to figure the basics out from the instructions here.
More will be revealed later.
Raja Yoga - a form of yoga chiefly concerned with controlling and using the energy of the
mind by meditation. – dictionary.com
This should not be difficult. There is no subtle subtext. Meditate on this at
least weekly (more frequently is better). You cannot do this in a rush. You
really do need to spend some time on this, okay?
Liber NU (The Book of Nuit)[146] [sub figurâ XI]. An Instruction for attaining Nuit.
The note “For the Winners of the Ordeal X” lays out that this is also a Rosy
Cross instruction: “Nuit is the infinite expansion of the Rose; Hadit is the
infinite concentration of the Rood.” The quotes tell us as much about the
persona of Nuit as possible. If you insert the actual quotes from The Book of
the Law into the text of “Liber Nu” it will aid in your understanding.
Liber HAD (The Book of Hadit)[147] [sub figurâ DLV]. An instruction for attaining Hadit.
This Liber also has the same notification: “For the Winners of the Ordeal
X”. The quotes tell us as much about the persona of Hadit as possible.
I would like to suggest this methodology: begin by comparing both of
the “000” verses from each document. Then compare both “00” verses.
Follow the instructions in both “0” verses.
Then move on to the instructions in both “1” verses, then “2” verses,
then “3’ verses; and work through both documents to the very end this way.
Most of these can be done as meditations, not just reading assignments.
This will add to the benefit you get from these Libri.
He shall meditate on the diverse knowledge and Power that he has acquired, and
harmonize it perfectly. And in this matter shall he be judged by the Præmonstrator of the
A∴A∴
Magical Practices:
Liber Yod (The Book of Yod)[148] [sub figurâ DCCCXXXI]. An instruction giving three
methods of reducing the manifold consciousness to the Unity. Adapted to facilitate the task
of the Attainment of Raja-Yoga [yet again, Union by Will] and of the Knowledge and
Conversation of the Holy Guardian Angel.
Further, he lights the Magic Lamp. Furthermore, he shall construct the magic Lamp,
according to instruction in Liber A [Liber A vel Armorum]
“Liber A vel Armorum” (Book A or Arms)[149] [sub figurâ CDXII]. An instruction for the
preparation of the elemental Instruments.
Let the Dominus Liminis take pure lead, tin, and quicksilver, with platinum, and, if need
be, glass.
Let him by his understanding and ingenium devise a Magick Lamp that shall burn
without wick or oil, being fed by the Æthyr.
This shall he accomplish secretly and apart, without asking the advice or approval of
his Adeptus Minor.
Let the Dominus Liminis keep it when consecrated in the secret chamber of Art.
This then is that which is written: “Being furnished with complete armour and armed,
he is similar to the goddess.”
And again, “I am armed, I am armed.”
If you are an Order member, the thing you are to memorize is your part in
the Initiations. If you are a Solo Practitioner, you have no obligation to
memorize a part of an A ∴ A ∴ initiation – unless you really want to – I
would suggest turning your attention to this Holy Book.
Examinations:
To Order members: be sure to prepare for these!
To the Solo Practitioner: You have worked through all these. Have you done
them completely? Really? Maybe do them all just one more time.
He shall meditate on the diverse knowledge and Power that he has acquired, and
harmonize it perfectly. And in this matter shall he be judged by the Præmonstrator of the
A∴A∴.
Also to the Solo Practitioner: Yes!, I’m repeating myself. But this time do
this as an examination. Prove to yourself, but not to me, that you have done
this completely and thoroughly.
Initiations:
The Dominus Liminis shall proceed to the Grade of Adeptus Minor [without] at any time
that authority confers it.
Pathworking:
None
Concluding Remarks to the
Dominus Liminis Grade
By removing all references to the HGA working and inserting them into the
Adeptus Minor (without) grade, it may seem that there aren’t many
practices left, but there still are.
To attain mastery of Pratyahara and Dharana is a big deal. It will help if
you’ve been working on these all along.
By referencing Liber NU and Liber HAD to Ordeal X, Crowley makes it
clear that these are Rosy Cross workings. It behooves the Aspirant to treat
them this way.
Liber Yod is also a major working. I wish you luck.
I believe I got good advice on the Magick Lamp and I am happy to pass
that information on to you.
Unless you are part of the A ∴ A ∴ and are required to memorize parts
of rituals, please pay special attention to “Liber A’ASH vel Capricorni
Pneumatici”.
The word Paroketh ( )פרכתrefers to the Four Elements: Peh (Water), Resh
(Air), Kaph (Fire), and Tau (Earth). In the Qabalistic Tree of Life, the Veil
of Paroketh lies between the middle branches of consciousness and the
lowest branches of our physical reality.
In other words, the Veil of Paroketh lies between the Upper Realm of
Consciousness and the Lower Realm of Consciousness. It is a symbolic
portal through which the consciousness must traverse when traveling
upward through the Tree of Life to reach a conscious Union with our most
ideal self.
Below the Veil, the Ego believes itself to be the individual’s sole
identity. Paroketh is called the Veil of Illusion because everything below the
Veil is an illusion.
True Reality is on the other side, where our ideal self resides.
The Ego has great inertia and as the traveler approaches the Veil, s/he
sees reflected back all of the unresolved fears and desires, projected into
forms that seem real. The traveler may believe that they have passed
through the Veil when in fact they are still lost in an illusion made up of
their own preconceptions.[151]
This grade will feel quite strange, for it is not on the Tree of Life. You
might say the same is true of Student and Probationer, but they have no
placement behind them that they have worked their way through. I
guarantee that this will be a very unique feeling. I won’t say that you will
feel lost, but you may feel out of place.
You may feel that the placement of the Gnostic Mass here will also feel
strange, but I am very serious about this. It IS a symbolic reenactment of
the secret of this grade. Watch the performance of this I have recommended
while constantly keeping in mind that it is a symbolic performance of the
Rosy Cross secrets. That will explain a lot to you.
“When at last he hath attained the grade of Adeptus Minor, let him
humble himself exceedingly.” Why this statement? Because in the grade of
Adeptus Minor (without) you will tackle the Knowledge and Conversation
of the Holy Guardian Angel. That is no small thing. You humble yourself
because you cannot attack the task with arrogance. That will just not work.
As to “Liber A’ASH vel Capricorni Pneumatici”? All of the Holy
Books assigned to the upper grades are concerned with the Rosy Cross.
Yes!, Really!