Being the Ritual of the Mark of the Beast: an incantation proper to invoke the Energies of the Aeon of Horus, adapted for the daily use of the Magician of whatever grade. Let the Magician, robed and armed as he may deem to be fit, turn to face towards Boleskine, 1 that is the House of the Beast Let him strike the battery 1—3—3—3—1. Let him put the Thumb of his right hand between its index and medius, and make the gestures hereafter following. The Vertical Component of the Enchantment.
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Do what thou wilt shall be the whole of the Law. No supernatural energies are stirred by this ritual: as in the LBRP and Star Ruby, the mechanism and effects are purely psychological.
The processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be. If you intend to perform Liber V, I recommend a solid grounding in the standard pentagram rituals first and some significant experience with invoking. Read on for more.
Invocation Before examining Liber V in depth, we should say a few words about invocation. But what exactly does that metaphor mean? Have you ever decided to buy a car and then selected one you liked and started researching it?
You see it every day on the road. You see it in every single parking lot. And you start to wonder what the hell is happening. Have you summoned multiple references to this car into your life just by studying it? The answer, of course, is no. That car has always been common. For example, invoking earth tends to make one more aware of the physical world and the body. Invoking water tends to make one more aware of the emotions, etc.
Standard magical practice is to invoke a force associated with a goal that one has and then build up a large amount of energy say, by means of the middle pillar ritual. But remember that these rituals are symbolic representations of the process of discovering and carrying out the Will. But it is true that, for the most part, thinking that ceremonies like this will literally do anything more than be a cool piece of performance art is awfully silly. Performing these rituals is mostly just for fun.
It is traditional to banish after these workings or experiments. It might be useful to use the LBRP every day for a period of no less than three months and ideally at least six months before moving on to the LIRP same exact ritual with the exception of employing a generic invoking pentagram at the quarters [start from the top and go down to the left hip].
See how the LIRP makes you feel in contrast, and then banish to close. This will be important for Liber V. This ritual works — you guessed it — exactly like all the other pentagram rituals, except that at each quarter you draw an invoking pentagram of spirit active for air and fire, passive for earth and water before drawing the invoking pentagram of the element assigned to each quarter.
I would recommend practicing the SIRP for some time — or at least getting the standard pentagram rituals firmly impressed on your mind — before moving on to Reguli. Ideally, one would not be practicing Reguli until one has had a great deal of familiarity with using the standard pentagram rituals to invoke the four elements. Each of those words sums to 31, which makes the whole word equal 93, which associates it with Thelema and Agape Will and Love, the two key words of Thelema.
Zero becomes two. And like those deities, neither LA nor AL actually exist, per se. Nuit and Hadit are possibilities, the grounds for experience, and LA and AL represent the poles of possibility. The universe is not, in fact, nothingness, nor is it a static fixture of things.
It symbolizes the flux of existence, the marriage of matter and motion, of spirit and matter, of absolutely nothing and absolutely everything to produce something. As a palindrome, it also suggests the symmetry of existence and the endless recurrence. Nothing L becomes something A which undergoes experience ShT to become a new something A which eventually withdraws back into nothing L to begin the process over.
There is no fixed stopping point. The Son sets the Daughter on the throne of the Mother, awakening the Father to begin the process anew. This is a metaphor for the motion of the universe, and for the path of initiation. VIAOV is the sign of the initiated person — Pan made fully human, the individual realizing each event as the fulfillment of the True Will: the word dramatizes the True Self V clothing itself in the illusion of individuality so that it may grow from a seed I to an innocent person A to an enlightened person O, the devil , comprehending the balanced elements of existence I and O equilibrated by the pentagram A, much as Tipareth balances the points of the Qabalistic Cross.
Such a person also understands that at the end of the process, the True Self V remains the same, having merely gained the knowledge of experience by undergoing the process. In this manner, the individual at Tipareth opens himself or herself to nonexistence, the destruction of the false self: I the self becomes O zero by means of realization A or AH!
But the O also conceals NOX, the process of the next attainment, dying N even to the true self to realize a fuller zero O that is yet one with the flesh X, or the phallus. The individual is but a tiny part of this entire process. NOX symbolizes the individual dissolving back into the cosmos.
If these formulae seem to share many similarities, it may be because they are dramatizing the same thing as seen through different lenses. There is a topic here for readers to meditate on] According to a post by Bill Heidrick reproduced on Lashtal. In other words: "For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. Although the spelling is decidedly different from Jewish usage, the sound is close enough and the meaning is obviously the same.
It is also characterized as the formula of the Abyss, as indeed it is -- to pass the Abyss, one must be as a babe, without attachment, taking every impression as a direct communication of the divine with the soul. The Ritual Structure The structure of Liber V follows that of the standard pentagram rituals: drawing a cross, drawing and charging the pentagrams, calling the guardians, and repeating the cross.
The bottom line: face whichever direction you like. The Hierophantic Cross The ritual opens with the magician drawing the hierophantic cross over his or her body. This cross includes not just the middle pillar and path 19, but also paths 14 and Begin by knocking or, alternatively, ringing the bell eleven times in a set of If you have a physical altar, you can wrap your knuckles against it. If not, wrap them against your thigh. This series of knocks adds up to eleven, the number of magick and the Lust tarot card.
By flanking the set with two ones, the magician affirms that eleven is the scope of the ritual, and within magick itself exists the three the triads of the Tree of Life. Then place your thumb between your index and third fingers. The thumb is the finger attributed to the element of Spirit and is associated with magical powers there was once a rule in the Roman Catholic Church that a man without a thumb could not be ordained priest…I guess lacking a thumb interferes with the hocus pocus, eh?
Then trace the paths: Touch the forehead, mouth, and larynx. You associate this path with the Ajna and Vishuddha Chakras Forehead and throat and with the mouth, since Aiwass is the messenger of the New Aeon. On the Tree of Life, this would correspond with the Supernal Triad.
On the Tree of Life, this is the Actual Triad. On the Tree of Life, this is the Individual Triad. Notice that you draw the paths from the form sephirah to the motion sephirah of each triad on the Tree of Life. Between the poles of LAShTAL the vertical component are the energies of the paths of the Tree of Life the horizontal component that give rise to experience. Each of these words sums to Each of them is complicated enough to deserve its own essay. The letters depict the progression of the sun from dawn to noon to sunset to midnight, affirming that the sun is always shining — an eternal Amen, an eternal Yes — beneath this apparent process.
These words together sum to Knowledge and Conversation of the Holy Guardian Angel 65 expressed through the 4 elements, worlds. The magician then strikes the battery again, this time in a set of The pentagram 5 is contained in 33, the number of Baphomet a symbol of the union of opposites.
We might also say that the True Self buried beneath the elements in Tipareth is suspended between two symmetrical triads on the Tree of Life the Supernal and Individual triads. There are at least three reasons that have been proposed for this feature: One of the most common suggestions, popularized by Lon Duquette in his book The Magick of Thelema, is that Crowley intends the magician to be symbolically standing upside down at the location of the sun with Aquarius in the North and Taurus in the East.
Another possibility is that the ritual exists to break all the rules of the Old Aeon. This idea is an extension of the first: in the New Aeon, everything is turned on its head, and the old rules no longer apply.
A third possibility is that the averse pentagram is intended to valorize physical reality. The upright pentagram traditionally symbolizes the control of Spirit over the physical world. The upright and averse pentagram are, to a Thelemite, merely different ways of conceptualizing the relationship between Spirit and the four elements.
This is an important lesson: There is no spiritual act aside from physical acts. The enjoyment of physical reality is the ultimate spiritual sacrament. In fact, there are no other spiritual sacraments. This idea really does turn the Old Aeon on its head. The old way of conceiving of religion and spirituality was that it was sundered from your everyday existence. The pentagrams you draw affirm that Spirit underlies all of physical reality. Feel the rushing air around you, the rapid yet clear motion of thoughts.
You might hear the slow, clear sweeping motion of air, and you might imagine that you have brought into the circle a new energy that feels clear and crisp. Give the sign of Puella. The virgin eager for contact with man.
A pure mind ripe to know experience. Feel the roaring flames around you, the power of your True Will, which flashes like a flaming sword in your hand. Give the sign of Puer. The boy preparing to ravish the girl, to create experience through his Will and thus impregnate her. Feel the solid ground beneath your feet, the bountiful earth yielding a harvest that stretches so far your imaginative vision cannot take it all in.
This is the bounty of the physical world. You might get a delicious taste in your mouth as you perform this invocation. Give the sign of Vir. The boy has transformed into a Man, whose passionate union with the girl — and with reality itself — makes her into a woman.
Liber V vel Reguli
Do what thou wilt shall be the whole of the Law. No supernatural energies are stirred by this ritual: as in the LBRP and Star Ruby, the mechanism and effects are purely psychological. The processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be. If you intend to perform Liber V, I recommend a solid grounding in the standard pentagram rituals first and some significant experience with invoking. Read on for more.
Being the Ritual of the Mark of the Beast: an incantation proper to invoke the Energies of the Aeon of Horus, adapted for the daily use of the Magician of whatever grade. Regulus is also the name of the star which marks the beginning or 0 degree of the constellation Leo. The Animadversion towards the Aeon. Let the Magician, robed and armed as he may deem to be fit, turn his face towards Boleskine, that is the House of The Beast Longitude 4. However it does not necessarily have to be so. Since later the text specifies that the Magician must grasp his Wand, the "robed and armed as he may deem to be fit" is not as wide-ranging as it may sound.