vel Liber BERYLLI
sub figura CLXXV
sub figura CLXXV
Publication in Class B.
N. Fra A∴A∴
0. This is the Book of Uniting Himself to a particular Deity by devotion.
- Considerations before the Threshold. First concerning the choice
of a particular Deity. This matter is of no import, sobeit that thou choose
one suited to thine own highest nature. Howsoever, this method is not so suitable
for gods austere as Saturn, or intellectual as Thoth. But for such deities
as in themselves partake in anywise of love it is a perfect mode.
- Concerning the prime method of this Magick Art. Let the devotee
consider well that although Christ and Osiris be one, yet the former is to
be worshipped with Christian, and the latter with Egyptian rites. And this
although the rites themselves are ceremonially equivalent. There should, however,
be one symbol declaring the transcending of such limitations; and
with regard to the Deity also, there should be some one affirmation
of his identity both with all other similar gods of other nations, and with
the Supreme of whom all are but partial reflections.
- Concerning the chief place of devotion. This is the Heart of the
Devotee, and should be symbolically represented by that room or spot which
he loves best. And the dearest spot therein shall be the shrine of his temple.
It is most convenient if this shrine and altar should be sequestered in woods,
or in a private grove, or garden. But let it be protected from the profane.
- Concerning the Image of the Deity. Let there be an image of the
Deity; first because in meditation there is mindfulness induced thereby; and
second because a certain power enters and inhabits it by virtue of the ceremonies;
or so it is said, and We deny it not. Let this image be the most beautiful
and perfect which the devotee is able to procure; or if he be able to paint
or to carve the same, it is all the better. As for Deities with whose nature
no Image is compatible, let them be worshipped in an empty shrine. Such are
Brahma, and Allah. Also some postcaptivity conceptions of Jehovah.
- Further concerning the shrine. Let this shrine be furnished approÿriately
as to its ornaments, according to the book 777. With ivy and pine-cones, that
is to say, for Bacchus, and let lay before him both grapes and wine. So also
for Ceres let there be corn, and cakes; or for Diana moon-wort and pale herbs,
and pure water. Further it is well to support the shrine with talismans of
the planets, signs and elements appropriate. But these should be made according
to the right Ingenium of the Philosophus by the light of the Book 777 during
the course of his Devotion. It is also well, nevertheless, if a magick circle
with the right signs and names be made beforehand.
- Concerning the Ceremonies. Let the Philosophus prepare a powerful
Invocation of the particular Deity according to his Ingenium. But let it consist
of these several parts:
First, an Imprecation, as of a slave unto his Lord.
Second, an Oath, as of a vassal to his Liege.
Third, a Memorial, as of a child to his Parent.
Fourth, an Orison, as of a Priest unto his God.
Fifth, a Colloquy, as of a Brother with his Brother.
Sixth, a Conjuration, as to a Friend with his Friend.
Seventh, a Madrigal, as of a Lover to his Mistress.
And mark well that the first should be of awe, the second of fealty, the third
of dependence, the fourth of adoration, the fifth of confidence, the sixth
of comradeship, the seventh of passion.
- Further concerning the ceremonies. Let then this Invocation be
the principal part of an ordered ceremony. And in this ceremony let the
in no wise neglect the service of a menial. Let him sweep and garnish the
place, sprinkling it with water or with wine as is appropriate to the particular
Deity, and consecrating it with oil, and with such ritual as may seem him
best. And let all be done with intensity and minuteness.
- Concerning the period of devotion, and the hours thereof. Let a
fixed period be set for the worship; and it is said that the least time is
nine days by seven, and the greatest seven years by nine. And concerning the
hours, let the Ceremony be performed every day thrice, or at least once, and
let the sleep of the Philosophus be broken for some purpose of devotion at
least once in every night.
Now to some it may seem best to appoint fixed hours for the ceremony, to others
it may seem that the ceremony should be performed as the spirit moves them
so to do: for this there is no rule.
- Concerning the Robes and Instruments. The Wand and Cup are to be
chosen for this Art; never the Sword or Dagger, never the Pantacle, unless
that Pantacle chance to be of a nature harmonious. But even so it is best
to keep the Wand and Cup, and if one must choose, the Cup.
For the Robes, that of a Philosophus, or that of an Adept Within is most
or, the robe best fitted for the service of the particular Deity, as a bassara
for Bacchus, a white robe for Vesta. So also, for Vesta, one might use for
instrument the Lamp; or the sickle, for Chronos.
- Concerning the Incense and Libations. The incense should follow
the nature of the particular Deity; as, mastic for Mercury, dittany for Persephone.
Also the libations, as, a decoction of nightshade for Melancholia, or of Indian
hemp for Uranus.
- Concerning the harmony of the ceremonies. Let all these things
be rightly considered, and at length, in language of the utmost beauty at
the command of the Philosophus, accompanied, if he has skill, by music, and
interwoven, if the particular Deity be jocund, with dancing. And all being
carefully prepared and rehearsed, let it be practised daily until it be wholly
rhythmical with his aspiration, and as it were, a part of his being.
- Concerning the variety of the ceremonies. Now, seeing that every
man differeth essentially from every other man, albeit in essence he is identical,
let also these ceremonies assert their identity by their diversity. For this
reason do We leave much herein to the right Ingenium of the Philosophus.
- Concerning the life of the devotee. First, let his way of life
be such as is pleasing to the particular Deity. Thus to invoke Neptune, let
him go a-fishing; but if Hades, let him not approach the water that is hateful
- Further, concerning the life of the devotee. Let him cut away from
his life any act, word, or thought, that is hateful to the particular Deity;
as, unchastity in the case of Artemis, evasions in the case of Ares. Besides
this, he should avoid all harshness or unkindness of any kind in thought,
word, or deed, seeing that above the particular Deity is One in whom all is
One. Yet also he may deliberately practise cruelties, where the particular
Deity manifests His Love in that manner, as in the case of Kali, and of Pan.
And therefore, before the beginning of his period of devotion, let him practise
according to the rules of Liber Jugorum.
- Further concerning the life of the devotee. Now, as many are fully
occupied with their affairs, let it be known that this method is adaptable
to the necessities of all.
And We bear witness that this which followeth is the Crux and Quintessence
of the whole Method.
First, if he have no Image, let him take anything soever, and consecrate it
as an Image of his God. Likewise with his robes and instruments, his suffumigations
and libations: for his Robe hath he not a nightdress; for his instrument a
walking stick; for his suffumigation a burning match; for his libation a glass
But let him consecrate each thing that he useth to the service of that particular
Deity, and not profane the same to any other use.
- Continuation. Next, concerning his time, if it be short. Let him
labour mentally upon his Invocation, concentrating it, and let him perform
this Invocation in his heart whenever he hath the leisure. And let him seize
eagerly upon every opportunity for this.
- Continuation. Third, even if he have leisure and preparation, let
him seek ever to bring inward the symbols, so that even in his well ordered
shrine the whole ceremony revolve inwardly in his heart, that is to say in
the temple of his body, of which the outer temple is but an image. For in
the brain is the shrine, and there is no Image therein; and the breath of
man is the incense and the libation.
- Continuation. Further concerning occupation. Let the devotee transmute
within the alembic of his heart every thought, or word, or act into the spiritual
gold of his devotion.
As thus: eating. Let him say: "I eat this food in gratitude to my Deity
that hath sent it to me, in order to gain strength for my devotion to Him."
Or: sleeping. Let him say: "I lie down to sleep, giving thanks for this
blessing from my Deity, in order that I may be refreshed for new devotion
Or: reading. Let him say: "I read this book that I may study the nature
of my Deity, that further knowledge of Him may inspire me with deeper devotion
Or: working. Let him say: "I drive my spade into the earth that fresh
flowers (fruit, or what not) may spring up to His glory, and that I, purified
by toil, may give better devotion to Him."
Or: whatever it may be that he is doing, let him reason it out in his own
mind, drawing it through circumstance and circumstance to that one end and
conclusion of the matter. And let him not perform the act until he hath done
As it is written:
Liber VII, cap. v. ---
22. Every breath, every word, every thought is an
act of love with thee.
23. The beat of my heart is the pendulum of love.
24. The songs of me are the soft sighs:
25. The thoughts of me are very rapture:
26. And my deeds are the myriads of Thy Children,
the stars and the atoms.
And Remember Well, that if thou wert in truth a lover, all this wouldst
thou do of thine own nature without the slightest flaw or failure in the
minutest part thereof.
- Concerning the Lections. Let the Philosophus read solely in his
copies of the holy books of Θελημα, during the whole period of his devotion.
But if he weary, then let him read books which have no part whatever in love,
as for recreation.
But let him copy out each verse of Θελημα which bears upon this matter, and
ponder them, and comment thereupon. For therein is a wisdom and a magic too
deep to utter in any other wise.
- Concerning the Meditations. Herein is the most potent method of
attaining unto the End, for him who is thoroughly prepared, being purified
by the practice of the Transmutation of deed into devotion, and consecrated
by the right performance of the holy ceremonies. Yet herein is danger, for
that the Mind is fluid as quicksilver, and bordereth upon the Abyss, and is
beset by many sirens and devils that seduce and attack it to destroy it. Therefore
let the devotee beware, and precise accurately his meditations, even as a
man should build a canal from sea to sea.
- Continuation. Let then the Philosophus meditate upon all love that
hath ever stirred him. There is the love of David and of Jonathan, and the
love of Abraham and Isaac, and the love of Lear and Cordelia, and the love
of Damon and Pythias, and the love of Sappho and Atthis, and the love of Romeo
and Juliet, and the love of Dante and Beatrice, and the love of Paolo and
Francesca, and the love of Caesar and Lucrezia Borgia, and the love of Aucassin
and Nicolette, and the love of Daphnis and Chloe, and the love of Cornelia
and Caius Gracchus, and the love of Bacchus and Ariadne, and the love of Cupid
and Psyche, and the love of Endymion and Artemis, and the love of Demeter
and Persephone, and the love of Venus and Adonis, and the love of Lakshmi
and Vishnu, and the love of Siva and Bhavani, and the love of Buddha and Ananda,
and the love of Jesus and John, and many more.
Also there is the love of many saints for their particular deity, as of St.
Francis of Assisi for Christ, of Sri Sabhapaty Swami for Maheswara, of Abdullah
Haji Shirazi for Allah, of St Ignatius Loyola for Mary, and many more.
Now do thou take one such story every night, and enact it in thy mind, grasping
each identity with infinite care and zest, and do thou figure thyself as one
of the lovers and thy Deity as the other. Thus do thou pass through all adventures
of love, not omitting one; and to each do thou conclude: How pale a reflection
is this of my love for this Deity!
Yet from each shalt thou draw some knowledge of love, some intimacy with love,
that shall aid thee to perfect thy love. Thus learn the humility of love from
one, its obedience from another, its intensity from a third, its purity from
a fourth, its peace from yet a fifth.
So then thy love being made perfect, it shall be worthy of that perfect love
- Further concerning meditation. Moreover let the Philosophus imagine
to himself that he hath indeed succeeded in his devotion, and that his Lord
hath appeared to him, and that they converse as may be fitting.
- Concerning the Mysterious Triangle. Now then as three cords separately
may be broken by a child, while those same cords duly twisted may bind a giant,
let the Philosophus learn to entwine these three methods of Magic into a Spell.
To this end let him understand that as they are One, because the end is one,
so are they One because the method is One, even the method of turning the
mind toward the particular Deity by love in every act.
And lest thy twine slip, here is a little cord that wrappeth tightly round
and round all, even the Mantram or Continuous Prayer.
- Concerning the Mantram or Continuous Prayer. Let the Philosophus
weave the Name of the Particular Deity into a sentence short and rhythmical,
as, for Artemis: ΕΠΕΛΘΝ, ΕΠΕΛΘΟΝ,
ΑΡΤΕΜΙΣ; or, for Shiva: Namo Shivaya namaha Aum;
or, for Mary: Ave Maria; or for Pan, ΧΑΙΡΕ ΣΩΤΗΡ
ΚΟΣΜΟΥ, ΙΩ ΠΑΝ, ΙΩ
ΠΑΝ; or, for Allah: Hua Allahu alazi lailaha illa Hua.
Let him repeat this day and night without cessation mechanically in his brain,
which is thus made ready for the advent of that Lord, and armed against all
- Concerning the Active and the Passive. Let the Philosophus change
from the active love of his particular Deity to a state of passive waiting,
even almost a repulsion, the repulsion not of distaste, but of sublime modesty.
As it is written, Liber LXV.ii.59. I have called unto Thee, and I have journeyed
unto Thee, and it availed me not. 60. I waited patiently, and Thou wast with
me from the beginning.
Then let him change back to the Active, until a veritable rhythm is established
between the states, as it were the swinging of a Pendulum. But let him reflect
that a vast intelligence is required for this; for he must stand as it were
almost without himself to watch those phases of himself, And to do this is
a high Art, and pertaineth not altogether to the grade of Philosoÿhus. Neither
is it of itself helpful, but rather the reverse, in this especial practice.
- Concerning silence. Now there may come a time in the course of
this practice when the outward symbols of devotion cease, when the soul is
as it were dumb in the presence of its God. Mark that this is not a cessation,
but a transmutation of the barren seed of prayer into the green shoot of yearning.
This yearning is spontaneous, and it shall be left to grow, whether it be
sweet or bitter. For often times it is as the torment of hell in which the
soul burns and writhes unceasingly. Yet it ends, and at its end continue openly
- Concerning Dryness. Another state wherein at times the soul may
fall is this dark night. And this is indeed purifying in such depths that
the soul cannot fathom it. It is less like pain than like death. But it is
the necessary death that comes before the rising of a body glorified.
This state must be endured with fortitude; and no means of alleviating it
may be employed. It may be broken up by the breaking up of the whole Method,
and a return to the world without. This cowardice not only destroys the value
of all that has gone before, but destroys the value of the Oath of Fealty
that thou hast sworn, and makes thy Will a mockery to men and gods.
- Concerning the Deceptions of the Devil. Note well that in this
state of dryness a thousand seductions will lure thee away; also a thousand
means of breaking thine oath in spirit without breaking it in letter. Against
this thou mayst repeat the words of thine oath aloud again and again until
the temptation be overcome.
Also the devil will represent to thee that it were much better for this operation
that thou do thus and thus, and seek to affright thee by fears for thy health
or thy reason.
Or he may send against thee visions worse than madness.
Against all this there is but one remedy, the Discipline of thine Oath. So
then thou shalt go through ceremonies meaningless and hideous to thee, and
blaspheme shalt thou against thy Deity and curse Him. And this mattereth little,
for it is not thou, so be that thou adhere to the Letter of thine Obligation.
For thy Spiritual Sight is closed, and to trust it is to be led unto the precipice,
and hurled therefrom.
- Further of this matter. Now also subtler than all these terrors
are the Illusions of Success. For one instant's
self-satisfaction or Expansion of thy Spirit, especially in this state of
dryness, and thou art lost. For thou mayst attain the False Union with the
Demon himself. Beware also of even the pride which rises from having resisted
But so many and so subtle are the wiles of Choronzon that the whole world
could not contain their enumeration.
The answer to one and all is the persistence in the literal fulfilment of
the routine. Beware, then, last, of that devil who shall whisper in thine
ear that the letter killeth, but the spirit giveth life, and answer: Except
a corn of wheat fall into the ground, and die, it abideth alone, but if it
die, it bringeth forth much fruit.
Yet shalt thou also beware of disputation with the devil, and pride in the
cleverness of thine answers to him. Therefore, if thou hast not lost the power
of silence, let it be first and last employed against him.
- Concerning the Enflaming of the Heart. Now learn that thy methods
are dry, one and all. Intellectual exercises, moral exercises, they are not
Love. Yet as a man, rubbing two dry sticks together for long, suddenly found
a spark, so also from time to time will true love leap unasked into thy mediation.
Yet this shall die and be reborn again and again. It may be that thou hast
no tinder near.
In the end shall come suddenly a great flame and a devouring, and burn thee
Now of these sparks, and of these splutterings of flame, and of these beginnings
of the Infinite Fire, thou shalt thus be aware. For the sparks thy heart shall
leap up, and thy ceremony or meditation or toil shall seem of a sudden to
go of its own will; and for the little flames this shall be increased in volume
and intensity; and for the beginnings of the Infinite Fire thy ceremony shall
be caught up unto ravishing song, and thy meditation shall be ecstasy, and
thy toil shall be a delight exceeding all pleasure thou hast ever known.
And of the Great Flame that answereth thee it may not be spoken; for therein
is the End of this Magick Art of Devotion.
- Considerations with regard to the use of symbols. It is to be noted
that persons of powerful imagination, will, and intelligence have no need
of these material symbols. There have been certain saints who are capable
of love for an idea as such without it being otherwise than degraded by "idolising"
it, to use this word in its true sense. Thus one may be impassioned of beauty,
without even the need of so small a concretion of it as "The beauty of
Apollo", the "beauty of roses", the "beauty of Attis".
Such persons are rare; it may be doubted whether Plato himself attained to
any vision of absolute beauty without attaching to it material objects in
the first place. A second class is able to contemplate ideals through this
veil; a third class need a double veil, and cannot think of the beauty of
a rose without a rose before them. For such is this Method of most use; yet
let them know that there is this danger therein, that they may mistake the
gross body of the symbol for the idea made concrete thereby.
- Considerations of further danger to those not purged of material thought.
Let it be remembered that in the nature of the love itself is danger. The
lust of the satyr for the nymph is indeed of the same nature as the affinity
of Quicklime for water on the one hand, and of love of Ab for Ama on the other;
so also is the triad Osiris, Isis, Horus like that of a horse, mare, foal,
and of red, blue, purple. And this is the foundation of Correspondences.
But it were false to say "Horus is a foal" or "Horus is purple".
One may say: "Horus resembles a foal in this respect, that he is the
offspring of two complementary beings".
- Further of this matter. So also many have said truly that all is
one, and falsely that since earth is That One, and ocean is That One, therefore
earth is ocean. Unto Him good is illusion, and evil is illusion; therefore
good is evil. By this fallacy of logic are many men destroyed.
Moreover, there are those who take the image for the God; as who should say,
my heart is in Tiphereth, and an Adeptus is in Tiphereth; I am therefore an
And in this practice the worst danger is this, that the love which is its
weapon should fail in one of two ways.
First, if the love lack any quality of love, so long is it not ideal love.
For it is written of the Perfected One: "There is no member of my body
which is not the member of some god." Therefore let not the Philosophus
despise any form of love, but harmonise all. As it is written: Liber LXV,
32. "So therefore Perfection abideth not in the Pinnacles or in the Foundation,
but in the harmony of One with all."
Second, if any part of this love exceed, there is disease therein. As, in
the love of Othello for Desdemona, love's jealousy overcame love's tenderness,
so may it be in this love of a particular Deity. And this is more likely,
since in this divine love no element may be omitted.
It is by virtue of this completeness that no human love may in any way attain
to more than to foreshadow a little part thereof.
- Concerning Mortifications. These are not necessary to this method.
On the contrary, they may destroy the concentration, as counter-irritants
to, and so alleviations of, the supreme mortification which is the Absence
of the Deity invoked.
Yet as in mortal love arises a distaste for food, or a pleasure in things
naturally painful, this perversion should be endured and allowed to take its
course. Yet not to the interference with natural bodily health, whereby the
instrument of the soul might be impaired.
And concerning sacrifices for love's sake, they are natural to this Method,
But concerning voluntary privations and tortures, without use save as against
the devotee, they are generally not natural to healthy natures, and wrong.
For they are selfish. To scourge one's self serves not one's master; yet to
deny one's self bread that one's child may have cake is the act of a true
- Further concerning Mortifications. If thy body, on which thou ridest,
be so disobedient a beast that by no means will he travel in the desired direction,
or if thy mind be baulkish and eloquent as Balaam's fabled Ass, then let the
practice be abandoned. Let the shrine be covered in sackcloth, and do thou
put on habits of lamentation, and abide alone. And do thou return most austerely
to the practice of
testing thyself by a standard
higher than that hitherto accomplished, and punishing effractions with a heavier
goad. Nor do thou return to thy devotion until that body and mind are tamed
and trained to all manner of peaceable going.
- Concerning minor methods adjuvant in the ceremonies. I. Rising on the
planes. By this method mayst thou assist the imagination at the time
of concluding thine Invocation. Act as taught in Liber O, by the light of
- Concerning minor methods adjuvant in the ceremonies. II. Talismanic
Magic. Having made by thine Ingenium a talisman or pantacle to represent
the particular Deity, and consecrated it with infinite love and care, do thou
burn it ceremonially before the shrine, as if thereby giving up the shadow
for the substance. But it is useless to do this unless thou do really in thine
heart value the talisman beyond all else that thou hast.
- Concerning minor methods adjuvant in the ceremonies. III. Rehearsal.
It may assist if the traditional history of the particular Deity be rehearsed
before him; perhaps this is best done in dramatic form. This method is the
main one recommended in the "Exercitios Espirituales" of St Ignatius,
whose work may be taken as a model. Let the Philosophus work out the legend
of his own particular Deity, and apportioning days to events, live that life
in imagination, exercising the five senses in turn, as occasion arises.
- Concerning minor matters adjuvant in the ceremonies. IV. Duresse.
This method consists in cursing a deity recalcitrant; as, threatening ceremonially
"to burn the blood of Osiris, and to grind down his bones to power."
This method is altogether contrary to the spirit of love unless the particular
Deity be himself savage and relentless; as Jehovah or Kali. In such a case
the desire to perform constraint and cursing may be the sign of the assimilation
of the spirit of the devotee with that of his God, and so an advance to the
Union with HIm.
- Concerning the value of this particular form of Union or Samadhi.
All Samadhi is defined as the ecstatic union of a subject and object in consciousness,
with the result that a third thing arises which partakes in no way of the
nature of the two.
It would seem at first sight that it is of no importance whatever to choose
an object of meditation. For example, the Samadhi called Atmadarshana might
arise from simple concentration of the thought on an imagined triangle, or
on the heart.
But as the union of two bodies in chemistry may be endothermic or exothermic,
the combination of Oxygen with Nitrogen is gentle, while that of Oxygen with
Hydrogen is explosive; and as it is found that the most heat is disengaged
as a rule by the union of bodies most opposite in character, and that the
compound resulting from such is most stable, so it seems reasonable to suggest
that the most important and enduring Samadhi results from the contemplation
of the Object most opposite to the devotee.
[On other planes, it has been
suggested that the most opposed types make the best marriages and produce
the healthiest children. The greatest pictures and operas are those in which
violent extremes are blended, and so generally in every field of activity.
Even in mathematics, the greatest parallelogram is formed if the lines composing
it are set at right angles. ED.]
- Conclusions from the foregoing. It may then be suggested to the
Philosophus, that although his work will be harder his reward will be greater
if he choose a Deity most remote from his own nature. This method is harder
and higher than that of Liber E.
For a simple object
as there suggested is of the same nature as the commonest things of life,
while even the meanest Deity is beyond uninitiated human understanding. On
the same plane, too, Venus is nearer to man than Aphrodite, Aphrodite than
Isis, Isis than Babalon, Babalon than Nuit.
Let him decide therefore according to his discretion on the one hand and his
aspiration on the other; and let not one outrun his fellow.
- Further concerning the value of this Method. Certain objections
arise. Firstly, in the nature of all human love is illusion, and a certain
blindness. Nor is there any true love below the Veil of the Abyss. For this
reason we give this method to the Philosophus, as the reflection of the
Adept, who reflects the Magister Templi and the Magus. Let then the Philosophus
attain this Method as a foundation of the higher Methods to be given to him
when he attains those higher grades.
Another objection lies in the partiality of this Method. This is equally a
defect characteristic of the Grade.
- Concerning a notable danger of Success. It may occur that owing
to the tremendous power of the Samadhi, overcoming all other memories as it
should and does do, that the mind of the devotee may be obsessed, so that
he declare his particular Deity to be sole God and Lord. This error has been
the foundation of all dogmatic religions, and so the cause of more misery
than all other errors combined.
The Philosophus is peculiarly liable to this because from the nature of the
Method he cannot remain sceptical; he must for the time believe in his particular
Deity. But let him (1) consider that this belief is only a weapon in his hands,
(2) affirm sufficiently that his Deity is but an emanation or reflection or
eidolon of a Being beyond him, as was said in Paragraph 2. For if he fail
herein, since man cannot remain permanently in Samadhi, the memorised Image
in his mind will be degraded, and replaced by the corresponding Demon, to
his utter ruin.
Therefore, after Success, let him not delight overmuch in his Deity, but rather
busy himself with his other work, not permitting that which is but a step
to become a goal. As it is written also, Liber CLXXXV.: "remembering
that Philosophy is the Equilibrium of him that is in the House of Love."
- Concerning the secrecy and the rites of Blood. During this practice
it is most wise that the Philosophus utter no word concerning his working,
as if it were a Forbidden Love that consumeth him. But let him answer fools
according to their folly; for since he cannot conceal his love from his fellows,
he must speak to them as they may understand.
And as many Deities demand sacrifice, one of men, another of cattle, a third
of doves, let these sacrifices be replaced by the true sacrifices in thine
own heart. Yet if thou must symbolise them outwardly for the hardness of thine
heart, let thine own blood, and not another's, be spilt before that altar.
[The exceptions to this rule pertain neither to this practice, nor to this
grade. N. Fra. A∴A∴]
Nevertheless, forget not that this practice is dangerous, and may cause the
manifestation of evil things, hostile and malicious, to thy great hurt.
- Concerning a further sacrifice. Of this it shall be understood
that nothing is to be spoken; nor need anything be spoken to him that hath
wisdom to comprehend the number of the paragraph. And this sacrifice is fatal
beyond all, unless it be a sacrifice indeed. Yet there are those who have
dared and achieved thereby.
- Concerning yet a further sacrifice. Here it is spoken of actual
mutilation. Such acts are abominable; and while they may bring success in
this Method, form an absolute bar to all further progress.
And they are in any case more likely to lead to madness than to Samadhi. He
indeed who purposeth them is already mad.
- Concerning human affection. During this practice thou shalt in
no wise withdraw thyself from human relations, only figuring to thyself that
thy father or thy brother or thy wife is as it were an image of thy particular
Deity. Thus shall they gain, and not lose, by thy working. Only in the case
of thy wife this is difficult, since she is more to thee than all others,
and in this case thou mayst act with temperance, lest her personality overcome
and destroy that of thy Deity.
- Concerning the Holy Guardian Angel. Do thou in no wise confuse
this invocation with that.
- The Benediction. And so may the love that passeth all Understanding
keep your hearts and minds through ΙΑΩ ΑΔΟΝΑΙ
ΣΑΒΑΩ and through BABALON of the City of the Pyramids,
and through Astarte, the Starry One green-girdled, in the name ARARITA. AMN.