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I.

1. This book is very easy to misunderstand; readers areasked to use the
most minute critical care in the study of it, even aswe have done in the
preparation.
2. In this book it is spoken of the Sephiroth, and thePaths, of Spirits
and Conjurations; of Gods, Spheres, Planes, and manyother things which may
or may not exist.It is immaterial whether they existor not. By doing certain things
certain results follow; students are most earnestly warnedagainst
attributing objective reality or philosophic validityto any of them.
3. The advantages to be gained from them are chieflythese:
(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 followingpractices,
will find himself confronted by things (ideas or beings)too glorious or too
dreadful to be described. It is essential that he remainthe master of all
that he beholds, hears or conceives; otherwise he willbe the slave of
illusion and the prey of madness. Before entering uponany of these practices the student must be in good health, and have attaineda fair mastery of Asana, Pranayama and Dharana.
5. There is little danger that any student, however idleor stupid, will
fail to get some result; but there is a great dangerthat he will be led
astray, even though it be by those which it is necessarythat he should
attain. Too often, moreover, he mistaketh the first resting-placefor the
goal, and taketh off his armour as if he were a victorere the fight is
well begun. It is desirable that the student should neverattach to any result the
importance which it at first seems to possess.
6. First, the, let us consider the Book 777 and its use;the preparation
of the Place; the use of the Magic Ceremonies; and finallythe methods
which follow in Chapter V. "Viator in Regnis Arboris"andin Chapter VI "Sagitta
trans Lunam." (In another book will be treated of theExpansion and Contraction of
Consciousness; progress by slaying the Chakkrams; progressby slaying the
Pairs of Opposites; the methods of Sabhapaty Swami, etc.,etc.)
 
 

II.

1. The student must first obtain a thorough knowledgeof Book 777,
especially of the columns printed elsewhere in this Book.When these are committed to memory, he will begin to understand the
nature of these correspondences. (See Illustrations in"The Temple of Solomon the
King" in Equinox No. 2. Cross references are given.)
2. If we take an example, the use of the tables willbecome clear.
Let us suppose that you wish to obtain knowledge of someobscure
science. In column XLV {Note 1}, line 12, you will find"Knowledge of Sciences."
By now looking up line 12 in the other columns, you willfind that the
Planet corresponding is Mercury, its number eight, itslineal 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 theSphere of the Sephira
Hod, 8) Yellow, Purple, Grey and Indigo rayed with Violet;its Magical
Weapon the Wand or Caduceus, its Perfumes Mastic andothers, its sacred plants
Vervain and others, its jewel the Opal or Agate; itssacred animal the
Snake, etc., etc.

----------------
1. Reference to the First Edition.

3. You would then prepare your Place of Working accordingly.In an
orange circle you would draw an eight-pointed star ofyellow, at whose points you
would place eight lamps. The Sigil of the Spirit (whichis to be found in
Cornelius Agrippa and other books) you would draw inthe four colours with
such other devices as your experience may suggest.
4. And so on. We cannot here enter at length into allthe necessary
preparations; and the student will find them fully setforth in the proper
books, of which the Goetia is perhaps the best example.
These rituals need not be slavishly imitated; on thecontrary, the
student should no nothing the object of which he doesnot understand; also, if he
have any capacity whatever, he will find his own cruderituals 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 materialobjects, if it be
his wish to master one particular idea, he must makeevery material object
about him directly suggest that idea. Thus, in the ritualquoted, if his glance
fall upon the lights, their number suggests Mercury;he smells the
perfumes, and again Mercury is brought to his mind. Inother words the whole magical apparatus and ritual is a complex systemof mnemonics.
(The importance of these lies principally in the factthat particular
sets of images that the student may meet in his wanderingscorrespond to
particular lineal figures, divine names, etc. and arecontrolled by them.
As to the possibility of producing results external tothe mind of the seer
(objective in the ordinary common sense acceptation ofthe term) we are
here silent.)
6. There are three important practices connected withall forms of
ceremonial (and the two Methods which later we shalldescribe).
These are:
(1) Assumption of God-forms.
(2) Vibration of Divine Names.
(3) Rituals of "Banishing" and "Invoking".
These, at least, should be completely mastered beforethe dangerous
Methods of Chapter V and VI are attempted.
 

III

1. The Magical Images of the Gods of Egypt should be madethoroughly
familiar. thiis can be done by studying them in any publicmuseum, or in
such books as may be accessible to the student. Theyshould then be
carefully painted by him, both from the model and frommemory.
2. The student, seated in the "God" position, or in thecharacteristic
attitude of the God desired, should then imagine Hisimage as coinciding
with his own body, or as enveloping it. This must bepractised until mastery
of the image is attained, and an identity with it andwith the God
experienced. It is a matter for very great regret thatno simple and certain tests
of success in this practice exist.
3. The Vibration of God-names. As a further means ofidentifying the
human consciousness with that pure portion of it whichman calls by the
name of some God, let him act thus:
4. (a) Stand with arms outstretched {Note 1}. (See illustration,in
Equinox No. 2, p. 13).
(b) Breathe in deeply through the nostrils, imaginingthe name of the
God desired entering with the breath.
(c) Let that name descend slowly from the lungs to theheart, the solar
plexus, the navel, the generative organs, and so to thefeet.
(d) The moment that it appears to touch the feet, quicklyadvance the
left foot about 12 inches, throw forward the body, andlet the hands (drawn back
to the side of the eyes) shoot out, so that you are standingin the typical
position of the God Horus, and at the same time imaginethe Name as rushing
up and through the nostrils with the air which has beentill then retained
in the lungs. All this must be done with all the forceof which you are
capable.
(e) Then withdraw the left foot, and place the rightforefinger {Note
2}

----------------
1. This injunction does not apply to gods like Phthahor Harpocrates
whose natures do not accord with this gesture.
2. Or the thumb, the fingers being closed. The thumbsymbolises
spirit, the forefinger the element of water.
 

upon the lips, so that you are in the characteristic positionof the God
Harpocrates.
(f) It is a sign that the student is performing thiscorrectly 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 studenthimself is it
perceived, when he hears the name of the God vehementlyroared forth, as
if by the concourse of ten thousand thunders; and itshould appear to him as
if that Great Voice proceeded from the Universe, andnot from himself.
In both the above practices all consciousness of anythingbut the
God-form
and name should be absolutely blotted out'; and the longerit takes for
normal perception to return, the better.
 

IV.
 
 

I. The Rituals of the Pentagram and Hexagram must be committedto
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 (andthe Might),
iv. Touching the left shoulder, say ve-Gedulah (and theGlory),
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)HVHY.
vii. Turning to the South, the same, but say YNDA.
viii. Turning to the West, the same, but say HYHA.
ix. Turning to the North, the same, but say ALGA (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.
 

The Greater Ritual of the Pentagram

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

The Pentagrams of Spirit.

The Signs of the Portal (See illustrations): Extend thehands in front
of you, palms outwards, separate them as if in the actof rending asunder a
veil or curtain (actives), and then bring them togetheras if closing it up
again and let them fall to the side (passives). (TheGrade of the "Portal" is particularly attributed to the element of Spirit;it refers to the Sun; the Paths of s, R and z are attributed to this degree.See 777 lines 6 and 31 bis).

The Pentagrams of Fire.

The signs of 4= = 7). Raise the arms above the head andjoin 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 theelement Fire;
it refers to the Planet Venus; the paths of Q, z andP 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 arm till the elbows areon a level with
the shoulders, bring the hands across the chest, touchingthe thumbs and
tips of fingers so as to form a triangle apex downwards.(See illustration).
(The Grade of 3= = 8) is particularly attributed to theelement of
water; it refers to the planet Mercury; the paths ofR and S are attributed to
this degree. For other attributions see 777, lines 8and 23).

The Pentagrams of Air.

The signs of 2= = 9). Stretch both arms upwards and outwards,the
elbows bent at right angles, the hand bent back, thepalms upwards as if
supporting a weight. (See illustration). (The Grade of2= = 9) is particularly attributed to the element Air; it refers to theMoon, the path of T is attributed to this degree. For other attributionssee 777 lines 9 and 11).
 

The Pentagrams of Earth

The Sign of 1= = 10). Advance the right foot, stretchout the right
hand upwards and forwards, the left hand downwards andbackwards, the palms
open. (The Grade of 1= = 10) is particularly attributedto 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 Ritualof the
Pentagram".
(I). Stand upright, feet together, left arm at side,right across body,
holding 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, IAW.
(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 theelbow square,
and lower the left arm to point downwards, keeping theelbow square, while
turning the head over the left shoulder looking downso that the eyes
follow the left forearm, and say, "The Sign of the Mourningof Isis". (See
illustration).
(V). Raise the arms at an angle of sixty degrees to eachother above the
head, which is thrown back, and say, "The Sign of Apophisand Typhon."
(See illustration).
(VI). Cross the arms on the breast, and bow the headand say, "The Sign
of Osiris Risen". (See illustration).
(VII). Extend the arms again as in (III) and cross themagain as in (vi)
saying: "L.V.X., Lux, the Light of the Cross".

(VIII). With the magical weapon trace the Hexagram ofFire in the East, saying,
"ARARITA" (ATYRARA). This Word consists of the initialsof a sentence which means "One is His beginning: One is His Individuality:His Permutation is One."

This hexagram consists of two equilateral triangles, bothapices pointed
upwards. Begin at the top of the upper triangle and traceit in dextro-
rotary direction. The top of the lower triangle and traceit in dextro-
rotary direction. The top of the lower should coincidewith 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 trianglescoincide, 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 directionof the
Hexagrams must be reversed.
 
 
 

The Greater Ritual of the Hexagram.

INVOKING BANISHING

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 planetyou are dealing
with. (See 777 col. lxxxiii). Thus to invoke Jupiterbegin 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 centreof your hexagram. For the Zodiac use the hexagram of the planet which rulesthe sign you require (777, col. xxxviii) but draw the astrological sigilof the sign, instead of that of the planet.

For Caput and Cauda Draconis use the lunar hexagram, withthe sigil of
{Cauda Draconis} or {Caput Draconis}. To banish, reversethe hexagram.

In all cases use a conjuration first with Ararita, andnext with the name
of the god corresponding to the planet or sign you aredealing with.
The Hexagrams pertaining to the planets are as in plateon preceding
page.
2. These rituals should be practised until the figuresdrawn appear in
flame, in flame so near to physical flame that it wouldperhaps be visible
to the eyes of a bystander, were one present. It is allegedthat some persons
have attained the power of actually kindling fire bythese 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 figureor being shall
instantly obey the will of the student, when he usesthe appropriate
figure. In obstinate cases, the form of the appropriateGod may be assumed.
4. The banishing rituals should be used at the commencementof any
ceremony whatever. Next, the student should use a generalinvocation, such
as the "Preliminary Invocation" in the Goetia as wellas a special
invocation to suit the nature of his working.
5. Success in these verbal invocations is so subtle amatter, and its
grades so delicately shaded, that it must be left tothe good sense of the
student to decide whether or not he should be satisfiedwith his result.
 

V.

1. Let the student be at rest in one of his prescribedpositions, having
bathed and robed with the proper decorum. Let the placeof working be free
from all disturbance, and let the preliminary purifications,banishings and
invocations be duly accomplished, and, lastly, let theincense be kindled.
2. Let him imagine his own figure (preferably robed inthe 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 consciousnessto that imagined
figure; so that it may seem to him that he is seeingwith its eyes, and
hearing with its ears. This will usually be the greatdifficulty of the operation.
4. Let him then cause that imagined figure to rise inthe air to a great
height above the earth.
5. Let him then stop and look about him. (It is sometimesdifficult to
open the eyes.)
6. Probably he will see figures approaching him, or becomeconscious of
a landscape. Let him speak to such figures, and insistupon being answered, using the proper pentagrams and signs, as previouslytaught.
7. Let him travel at will, either with or without guidancefrom such
figure or figures.
8. Let him further employ such special invocations aswill cause to
appear the particular places he may wish to visit.
9. Let him beware of the thousand subtle attacks anddeceptions that he
will experience, carefully testing the truth of all withwhom he speaks.
Thus a hostile being may appear clothed with glory; theappropriate
pentagram will in such a case cause him to shrivel ordecay.
10. Practice will make the student infinitely wary insuch matters.
11. It is usually quite easy to return to the body, butshould any
difficulty arise, practice (again) will make the imaginationfertile. For
example, one may create in thought a chariot of firewith 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 bodyin which he
supposes himself to have been travelling to coincidewith the physical, tightening
his muscles, drawing in his breath, and putting his forefingerto his lips.
Then let him "awake" by a well-defined act of will, andsoberly and accurately
record his experiences. It may be added that this apparentlycomplicated experiment is perfectly easy to perform. It is best to learnby "travelling" with a person already
experienced in the matter. Two or three experiments shouldsuffice to
render the student confident and even expert. See also"The Seer", pp. 295-333,
Equinox I, 2.
 
 

VI.

1. The previous experiment has little value, and leadsto few results
of importance. But it is susceptible of a developmentwhich merges into a
form of Dharana --- concentration --- and as such maylead to the very highest
ends. The principal use of the practice in the last chapteris to
familiarise the student with every kind of obstacle andevery kind of
delusion, so that he may be perfect master of every ideathat may arise in
his brain, to dismiss it, to transmute it to cause itinstantly to obey his
will.
2. Let him then being exactly as before, but with themost intense
solemnity and determination.
3. Let him be very careful to cause his imaginary bodyto rise
in a line exactly perpendicular to the earth's tangentat 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 untilfatigue almost
overcomes him. If he should find that he has stoppedwithout willing to
do so, and that figures appear, let him at all costsrise above them.
Yea, thought his very life tremble on his lips, let himforce his way
upward and onward!
5. Let him continue in this so long as the breath oflife is in him.
Whatever threatens, whatever allures, though it wereTyphon and all his
hosts loosed from the pit and leagued against him, thoughit were from the very
Throne of God Himself that a voice issues bidding himstay and be content,
let him struggle on, ever on.
6. At last there must come a moment when his whole beingis swallowed
up in fatigue, overwhelmed by its own inertia.{Note 1}Let him sink (when no
longer can he strive, though his tongue by bitten throughwith the effort
and the blood gush from his nostrils) into the blacknessof unconsciousness,
and then, on coming to himself, let him write down soberlyand accurately a
record of all that hath occurred, yea a record of allthat hath occurred.

EXPLICIT

----------------
1. This in case of failure. The results of success areso many and
wonderful that no effort is here made to describe them.They are
classified, tentatively, in the Herb Dangerious, PartII, Equinox I, 2.