LIBER O VEL MANUS ET SAGITTAE PDF

Earth: the god Set fighting. Air: The god Shu supporting the sky. Water: the goddess Auramoth. Fire: the goddess Thoum-aesh-neith. Spirit: the rending and closing of the veil.

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This book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. In this book it is spoken of the Sephiroth and the Paths; of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist.

It is immaterial whether these exist or not. By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. The advantages to be gained from them are chiefly these: "a" A widening of the horizon of the mind. It is essential that he remain the master of all that he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness.

Before entering upon any of these practices, the student should be in good health, and have attained a fair mastery of Asana, Pranayama and Dharana. There is little danger that any student, however idle or stupid, will fail to get some result; but there is great danger that he will be led astray, obsessed and overwhelmed by his results, even though it be by those which it is necessary that he should attain.

Too often, moreover, he mistaketh the first resting-place for the goal, and taketh off his armour as if he were a victor ere the fight is well begun. It is desirable that the student should never attach to any result the importance which it at first seems to possess.

First, then, let us consider the Book "" and its use; the preparation of the Place; the use of the Magic Ceremonies; and finally the methods which follow in Chapter V. When these are committed to memory, he will begin to understand the nature of these correspondences. Cross references are given.

If we take an example, the use of the table will become clear. Let us suppose that you wish to obtain knowledge of some obscure science. In column xlv. You would then prepare your Place of Working accordingly. In an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. And so on. We cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the "Goetia" is perhaps the best example.

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

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

In other words, the whole magical apparatus and ritual is a complex system of mnemonics. As to the possibility of producing results external to the mind of the seer "objective," in the ordinary common sense acceptation of the term we are here silent. There are three important practices connected with all forms of ceremonial and the two Methods which later we shall describe.

These, at least, should be completely mastered before the dangerous Methods of Chapters V. III 1. The Magical Images of the Gods of Egypt should be made thoroughly familiar.

This can be done by studying them in any public museum, or in such books as may be accessible to the student. They should then be carefully painted by him, both from the model and from memory.

The student, seated in the "God" position, or in the characteristic attitude of the God desired, should then imagine His image as coinciding with his own body, or as enveloping it. This must be practised until mastery of the image is attained, and an identity with it and with the God experienced. It is a matter for very great regret that no simple and certain test of success in this practice exists.

The Vibration of God-names. As a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some God, let him act thus: 4. All this must be done with all the force of which you are capable. It is a sign that the student is performing this correctly when a single "Vibration" entirely exhausts his physical strength. It should cause him to grow hot all over, or to perspire violently, and it should so weaken him that he will find it difficult to remain standing.

It is a sign of success, though only by the student himself is it perceived, when he hears the name of the God vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that Great Voice proceeded from the Universe, and not from himself. In both the above practices all consciousness of anything but the God-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better.

Say "i. Pronounce: Ye-ho-wau, Adonai, Eheieh, Agla. The Pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. The Grade of the "Portal" is particularly attributed to the element of Spirit; it refers to the Sun; the Paths of Samekh, Nun and Ayin, are attributed to this degree.

For other attributions "see" "" lines 7 and The Pentagrams of Water. For other attributions "see" "", lines 8 and For other attributions "see" "" lines 9 and The Lesser Ritual of the Hexagram. This ritual is to be performed after the "Lesser Ritual of the Pentagram". Then face East and say: ii I.

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Liber O vel Manus et Sagittae sub figurâ VI

This book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. In this book it is spoken of the Sephiroth and the Paths; of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist. It is immaterial whether these exist or not. By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them.

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