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(This book was formerly called Vesta. It is referred tothe path of Virgo
and the letter Yod.)


1. This is the book of drawing all to a point.
2. Herein are described three methods whereby the consciousnessof the Many
may be melted to that of the One.



0. Let a magical circle be constructed, and within itan upright Tau drawn
upon the ground. Let this Tau be devised into 10 squares(See Liber CMLXIII., Illustration 1.)
1. Let the magician be armed with the Sword of Art.1
2. Let him wear the black robe of a Neophyte.
3. Let a single flame of camphor burn at the top of theTau, and let there
be no other light or ornament.{Note 1}
4. Let him "open" the Temple as in DCLXXI or in any otherconvenient
5. Standing at the appropriate quarters, at the edgeof the circle, let him
banish the 5 elements by the appropriate rituals.
6. Standing at the edge of the circle, let him banishthe 7 planets by the
appropriate rituals. Let him face the actual positionof each planet in the
heavens at the time of his working.
7. Let him further banish the twelve signs of the Zodiacby the appropriate
rituals, facing each sign in turn.
8. Let him at each of these 24 banishings make threecircumambulations widdershins, with the signs of Horus and Harpocratesin the East as he passes it.

1. In circumstances where this is inappropriate let himbe armed
with wand and lamp instead of as in text. --- N.

9. Let him advance to the square of Malkuth in the Tau,and perform a
ritual of banishing Malkuth. But here let him not leavethe square to
circumambulate the circle, but use the formula and God-formof Harpocrates.
10. Let him advance in turn to the squares Jesod, Hod,Netzach, Tiphereth,
Geburah, Chesed and banish each by appropriate rituals.
11. And let him know that such rituals include the pronunciationof the
appropriate names of God backwards, and also a curseagainst the Sephira in
respect of all that which it is, for that which distinguishesand separates
it from Kether.
12. Advancing to the squares of Binah and Chokmah inturn, let him banish
these also. And for that by now an awe and tremblingshall have taken hold
upon him, let him banish these by a supreme ritual ofinestimable puissance;
and let him beware exceedingly lest his will falter orhis courage fail.
13. Finally, let him, advancing to the square of Kether,banish that also
by what means he may. At the end whereof let him sethis foot upon the
light, extinguishing it1; and, as he falleth, let himfall within the circle.


1. Let the Hermit be seated in his Asana, robed, and lethim meditate in
turn upon every several part of his body until that partis so unreal to him
that he no longer includes it in his comprehension ofhimself . For example
if it be his right foot, let him touch that foot, andbe alarmed, thinking,
"A foot! ... foot! What is this foot? Surely I am notalone in the
And this practice should be carried out not only at thetime of meditation,
but during the day's work.
2. This meditation is to be assisted by reasoning; as"This foot is not I.
If I should lose my foot, I should still be I. This footis a mass of
changing and decaying flesh, bone, skin, blood,

1. If armed with wand and lamp let him extinguish thelight with
his hand. --- N.


lymph, etc. while I am the Unchanging and Immortal Spirit,uniform, not made,
unbegotten, formless, self-luminous," etc.
3. This practice being perfect for each part of the body,let him combine
his workings until the whole body is thus understoodas the non-Ego and as
4. Let then the Hermit, seated in his Asana, meditateupon the Muladhara
Cakkra and its correspondence as a power of the mind,and destroy it in the
same manner as aforesaid. Also by reasoning: "This emotion(memory,
imagination, intellect, will, as it may be) is not I.This emotion is transient: I am immovable. This emotion is passion. I ampeace", and so on. Let the other Cakkras in their turn be thus destroyed,each one with its mental or moral attribute.
5. In this let him be aided by his own psychologicalanalysis, so that no
part of his conscious being be thus left undestroyed.And on his
thoroughness in this matter may turn his success.
6. Lastly, having drawn all his being into the highestSahasrara Cakkra,
let him remain eternally fixed in meditation thereupon.
7. AUM.


1. Let the Hermit stimulate each of the senses in turn,concentrating upon
each until it ceases to stimulate.
(The senses of sight and touch are extremely difficultto conquer. In the
end the Hermit must be utterly unable by any effort tosee or feel the object
of those senses, O.M.)
2. This being perfected, let him combine them two ata time.
For example, let him chew ginger (taste and touch), andwatch a waterfall
(sight and hearing) and watch incense (sight and smell)and crush sugar in
his teeth (taste and hearing) and so on.
3. These twenty-five practices being accomplished, lethim combine them
three at a time, then four at a time.
4. Lastly, let him combine all the senses in a singleobject.
And herein may a sixth sense be included. He is thento withdraw himself
entirely from all the stimulations, perinde ac cadaver,in spite of his own
efforts to attach himself to them.
5. By this method it is said that the demons of the Ruach,that is,
thoughts and memories, are inhibited, and We deny itnot. But if so be that
they arise, let him build a wall between himself andthem according to the
6. Thus having stilled the voices of the Six, may heobtain in sense the
subtlety of the Seventh.
(We add the following, contributed by a friend at thattime without the A:
A: and its dependent orders. He worked out the methodhimself, and we think
it may prove useful to many. O.M.)
(1) The beginner must first practise breathing regularlythrough the nose,
at the same time trying hard to believe that the breathgoes to the Ajna and
not to the lungs.
The Pranayama exercises described in the Equinox Vol.I, No. 4, p. 101 must
next be practised, always with the idea that Ajna isbreathing.
Try to realise that power, not air, is being drawn intothe Ajna, is being
concentrated there during Kumbhakam, and is vivifyingthe Ajna during
expiration. Try rather to increase the force of concentrationin Ajna than
to increase so excessively the length of Kumbhakam asthis is dangerous if
rashly undertaken.
(2) Walk slowly in a quiet place; realise that the legsare moving, and
study their movements. Understand thoroughly that thesemovements are due to
nerve messages sent down from the brain, and that thecontrolling power lies
in the Ajna. The legs are automatic, like those of awooden monkey: the
power in Ajna is that which does the work, is that whichwalks. This is not
hard to realise, and should be grasped firmly, ignoringall other walking
Apply this method to every other muscular movement.
(3) Lie flat on the back with the feet under a heavypiece of furniture.
Keeping the spine straight and the arms in a line withthe body, rise slowly
to a sitting posture, by means of the force residingin the Ajna (i.e. try to
prevent the mind dwelling one any other exertion or sensation.)
Then let the body slowly down to its original position.Repeat
this two or three times, every night and morning, andslowly increase the
number of repetitions.
(4) Try to transfer all bodily sensations to the Ajna,e.g., "I am cold"
should mean "I feel cold", or better still, "I am awareof a sensation of
cold" --- transfer this to the Ajna, "the Ajna is aware",etc.
(5) Pain if very slight may easily be transferred tothe Ajna after a
little practice. The best method for beginner is to imaginehe has a pain in
the body and then imagine that it passes directly intothe Ajna. It does not
pass through the intervening structures, but goes direct.After continual
practice even severe pain may be transferred to the Ajna.
(6) Fix the mind on the base of the spine and then graduallymove the
thoughts upwards to the Ajna.
(In this meditation Ajna is a Holy of Holies, but itis dark and empty.)
Finally, strive hard to drive anger and other obsessingthoughts into the
Ajna. Try to develop a tendency to think hard of Ajnawhen these thoughts
attack the mind, and let Ajna conquer them.
Beware of thinking of "My Ajna". In these meditationsand practices, Ajna
does not belong to you; Ajna is the master and worker,you are the wooden

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