The Complete Aleister Crowley System of Magick 165 222

Practicus 3○=8□
Is expected to complete his intellectual training, and in particular to study the

Qabalah. — One Star in Sight
The Syllabus of a Practicus

His duties are laid down in Paper D, Class D [Liber Collegii Sancti].
Instruction and Examination in the Qabalah and Liber DCCLXXVII
[Liber 777].
Instruction in Philosophical Meditation [Jnāna Yoga].
Examination in some one mode of divination: e.g., Geomancy,
Astrology, the Tarot. Theoretical. He is given a meditation-practice on
Expansion of Consciousness.
He is given a meditation-practice in the destruction of thoughts.
Instruction and Examination in Control of Speech. Practical.
Further, he casts the magic Cup.
No ritual admits to the grade of Philosophus, which is conferred by
authority when the Task of the Practicus is accomplished.
— Liber Graduum Montis Abiegni
The Task of a Practicus

Let any Zelator be appointed by authority to proceed to the grade of
Practicus.
Let him then read through this note of his office, and sign it.
Let him cause the necessary addition to be made to his Zelator’s robe.
Let him make an appointment with his Practicus at the pleasure of the
latter for the conferring of advancement.
The Practicus shall proceed to the grade of Philosophus at any time
authority confers it.
He shall pass examinations in Liber DCCLXXVII [Liber 777], the
Qabalah, and Sepher Sephiroth.
He shall attain complete success in Liber III [Liber Jugorum], Cap. I.
He shall further show some acquaintance with and experience of his
chosen method of divination. Yet he shall be his own judge in this matter.
He shall commit to memory Liber XXVII [Liber Trigrammaton] and
pass examinations in the Ritual and meditation practice given in Liber XVI
[Liber Turris vel Domus Dei]. Further, he shall pass in the meditation
practice S.S.S., in Liber HHH.
Besides all this, he shall apply himself to a way of life wholly suited to
the Path.
Let him remember that the word Practicus is no idle term, but that
Action is the equilibrium of him that is in the House of Mercury, who is the
Lord of Intelligence.
When authority confers the grade, he shall rejoice therein; but beware,
for that that is his second departure from the middle pillar of the Tree of
Life.
Let him not venture while a member of the grade of Practicus to attempt
to withdraw from his association with the A ∴ A ∴
He shall everywhere proclaim openly his connection with the A ∴ A ∴
and speak of It and Its principles (even so little as he understandeth) for that
mystery is the enemy of Truth.
Furthermore, he shall construct the magic Cup, according to the
instruction in Liber A [Liber A vel Armorum].
One month after his admission to the Grade he shall go to his Practicus,
pass the necessary tests, and repeat to him Liber XXVII [Liber
Trigrammaton].
He shall in every way establish perfect control of his wit according to
the advice of his Philosophus, for that the ordeal of advancement is no light
one.
Thus and not otherwise may he obtain to the great reward: YEA, MAY
HE OBTAIN THE GREAT REWARD! — Liber Collegii Sancti
Practicus Curriculum
The Practicus will be examined in the following books:
The Book of the Law.
“An Essay on Number” or “Gematria”
Liber 777 Vel Prolegomena Symbolica Ad Systemam Sceptico-
Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicum
Sanctissimorum Scientiæ Summæ (“A Compilation of Symbols,
Towards a Systematization of the Skeptical-Mystical Way Set
Forth. A Hieroglyphic Foundation of the Most High Things of
Higher Knowledge”).
“Sepher Sephiroth” [The Book of Numbers].
“A Note on Genesis”.
“Liber Israfel” [The Book of the Burning One].
“Liber Βατραχοφρενοβοοκοσμομαχια” [The Battle of the Frog, the
Mind, the Roar and the Universe].
“The Sword of Song”.
“Liber Chanokh” [The Book of Enoch].
[Jnāna Yoga, by Swami Vivekananda]
[“De Natura Deorum” - “On the Nature of the Gods”.][105]
“Liber Trigrammaton” [“The Book of Trigrams”].
“Liber TAU vel Kabbalæ Trium Literarum” [The Book of Tau or the
Qabalah of Three Letters].
“Liber Arcanorum των ATU του TAHUTI QUAS VIDIT ASAR in
AMENNTI” [The Book of Secrets of the Atu of Djehuti, Whereby
Asar Makes His Way through Ammenti]/”Liber Carcerorum των
QLIPHOTH cum Suis Geniis” [The Book of the Prisons of the
Qliphoth, with Their Own Spirits]. “Adduntur Sigilla et Nomina
Eorum” [Added Seals and Their Names].
This course is specially adapted to the Task of this Grade, the attainment of
[Jnāna Yoga]. — A ∴ A ∴ Curriculum
The Robe of a Practicus
The Practicus robe is identical to that of the Zelator, but with the addition of
a silver hexagram of 48 rays surrounding the triangle on the hood.[106]
The Oath of a Practicus

I, ______________________ (motto), being of sound mind and body, and
prepared, on this ___ day of ___________ (An ______ ☉ in __° of __) do
hereby resolve: in the Presence of _____________________ a Philosophus
of the A ∴ A ∴ : To prosecute the Great Work: which is, to obtain control of
the vacillations of my own being.
Further, I promise to observe zeal in service to the Zelatores under me,
and to deny myself utterly on their behalf.
May the A ∴ A ∴ crown the work, lend me of Its wisdom in the work,
enable me to understand the work!
Reverence, duty, sympathy, devotion do I bring to the A ∴ A ∴ and
right soon may I be admitted to the knowledge and conversation of the
A∴A∴! — Liber Collegii Sancti
* * *
Is expected to complete his intellectual training, and in particular to study the

Qabalah. — One Star in Sight
Yes!, the particular focus of the Practicus grade will be on the Qabalah. You
already began this with the exercise of attribute memorization from “Liber
O vel Manus et Sagittæ”, Chapter Two. This is where you will build on that
experience.
Note: the Practicus grade is very involved, and will cover a great many
other things as well.
To prosecute the Great Work: which is, to obtain control of the vacillations of my own
being.
Look at how this changes from the previous grade:

Zelator: to obtain control of the foundations of my own being.
Practicus: to obtain control of the vacillations of my own being.
The way in which this instruction metamorphizes will continue in each
grade. This is truly a form of growth, and it will continue. Take this to heart
and consider this one of your assignments.
Reverence, duty, sympathy, devotion do I bring
First “Trust” was removed from this list. Now “Assiduity” is removed. Let
me again point out that it’s not that these things aren’t important, but that
our goals are narrowing to a fine point. This is desirable.
To Read:
Liber AL vel Legis [sub figurâ CCXX]. The Book of the Law, which is the foundation of
the whole work.
You have been at this long enough now, and this has been your constant
companion, right? (Right!!?!) Now is the time to start to dig deeper if you
haven’t already. Look up every vague or unfamiliar word and phrase, and
remember that the gods chose these specific words for a reason! Onward!
An article on the Qabalah in “The Temple of Solomon the King” in The Equinox I(5). Also
sometimes referred to as “Gematria” or “An Essay on Number”.
This is an article on the Qabalah in The Temple of Solomon the King.
Despite the name, this is really a general article on the Qabalah that covers
a great deal of information. Take this to heart, and take extensive notes.
“Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ,

Fundamentum Hieroglyphicum Sanctissimorum Scientiæ Summæ” (Book 777 or A
Compilation of Symbols, Towards a Systemization of the Skeptical-Mystical Way Set
Forth. A Hieroglyphics Foundation of the Most Holy Things of the Higher Knowledge). A
complete Dictionary of the Correspondences of all magical elements, reprinted with
extensive additions, making it the only standard comprehensive book of reference ever
published. It is to the language of Occultism what Webster or Murray is to the English
Language.
This is an expansion of the item of the same name in the Students’ Reading
List. So you should be familiar with it. In fact, this has much additional
information not in the original. Crowley’s “Preface” is so much more than
just a preface. It is a wealth of information and enlightened opinion. In “The
Magical Alphabet” he addresses many terms and subjects that I wish all of
you would take seriously.
“Sepher Sephiroth” (Book of Emanations) [sub figurâ D]. A dictionary of Hebrew words
arranged according to their numerical value. This is an Encyclopædia of the Holy Qabalah,
which is a Map of the Universe, and enables man to attain Perfect Understanding.
This definition is sufficient. Read this Liber frequently and give it due
consideration. It points to the way your Qabalistic pursuits should develop.
“A Note on Genesis” [107] [sub figurâ MMCCLXI]. A model of Qabalistic ratiocination.

Specially adapted to Jnāna Yoga. [again, Union by Knowledge]. Written by Allan Bennett,
with a preface and notes by Aleister Crowley.
Bennett’s essay covers a great many things. It will be a bit of work to

absorb it all, but it will really be worth your time. This is very
comprehensive, and very much worth your continued study.
“The Sword of Song” [sub figurâ LXVII]. A critical study of various philosophies. An
account of Buddhism. – parallel to Jnāna Yoga
As I wrote in regard to the Student grade: This is a combination of all
Crowley has studied up to this point in his life. The conclusions he would
draw from this comes later.
Much of this long poem reads like a list of complaints against the
conventional Christianity of his day. But unless you have the vocabulary of
a thesaurus or dictionary, you will not understand many of the things
Crowley discusses.
“Liber Turris vel Domus Dei” (The Book of the Tower of the House of God)[108] [sub
figurâ XVI]. An Instruction for attainment by the direct destruction of thoughts as they
arise in the mind.
Jhāna Yoga seems to tie into Crowley’s “destruction of thoughts” from

“Liber Turris vel Domus Dei”. Only it goes a little deeper.
Being as this assignment is spread out over two grades, I would suggest
just working on points 1-3 in this grade:
1. First Point. The student should first discover for himself the apparent position of
the point in his brain where thoughts arise, if there be such a point.
If not, he should seek the position of the point where thoughts are judged.
2. Second Point. He must also develop in himself a Will of Destruction, even a Will
of Annihilation. It may be that this shall be discovered at an immeasurable distance from
his physical body. Nevertheless, this must he reach, with this must he identify himself
even to the loss of himself.
3. Third Point. Let this Will then watch vigilantly the point where thoughts arise, or
the point where they are judged, and let every thought be annihilated as it is perceived or
judged.
* * *
“Liber Chanokh” (The Book of Enoch)[109] [sub figurâ LXXXIV]. A brief abstraction of
the Symbolic representation of the Universe derived by Dr. John Dee through the Scrying
of Sir Edward Kelly.
The Enochian system of magick is very complex. You may hear some
people say “It is just like a grimoire”. No! It is like several grimoires. It will
take far more research than just reading “Liber Chanokh” for you to get a
full understanding of the system.
Although assigned to be read in the Practicus grade, I was told by a
well-known member of the Wolfe/Seckler lineage to not undertake
Enochian work until I had attained my Holy Guardian Angel.
“De Natura Deorum” (On the Nature of the Gods) [sub figurâ CCXXVIII]. Sexual magick.
This essay discusses what we can call an “initiated interpretation” of many

deities, and lays things out so most aspirants can understand them. Special
emphasis is given to any image of the sun and its microcosmic equivalent.
Assigned to this grade by the present author.[110] Since so much Rosy
Cross material has already been discussed, and since the title of this book is
The Complete Aleister Crowley System of Magick, and since this book is not
only about the A ∴ A ∴ , I am referencing all Rosy Cross material here.
In the Practicus grade, the initiate is taught about masturbation and
other magical practices. I will not tell you more about these documents.
Most of them can be found online. There are no secrets in the age of the
Internet!
Visionary & Meditative Practices:

This is a very important practice, and I feel that at this grade you’re ready
for it, if you haven’t tried already. And that is to make contact with your
True Will! For those of us who’ve read an excessive amount of Crowley, we
know he waffles back and forth of what it is and where it can be found.
After doing a lot of research I’ve become sure it resides at the center of the
Unconscious Mind, and our goal is to make contact with it, unite with it,
and bring it to the surface to let it have an influence on our actions. I will
share my “Thelemic Fundamental” in regard to this with you below.
Thelemic Fundamental #3: The True Will

Aleister Crowley wrote “This Will (as such) is not conscious”
(Comment D), he also wrote “all our conscious desires are so
many masks” (A Memorandum Regarding the Book of the
Law), plus “Every time the conscious mind acts, it interferes
with the subconscious … one must do one’s will. To question this
is to destroy confidence, and so to create an inhibition” (The
New Comment), plus (again) “The ‘unconscious’ has become so
used to doing its ‘True Will’ that there is no need of
interference” (Magick Without Tears - Letter Two).
Although he doesn’t make it as plain as I might prefer, and I
wish he had said it more often, to me this means the True Will is
not part of our Surface Personality. It is part of what
psychologists call the Unconscious Mind. So the concept of the
True Will is not a type of Randian Libertarianism![111] The task
is to go deep inside into that Unconscious Mind to seek your
True Wills. This goes along with what Jung himself wrote:
“Until you make the unconscious conscious, it will direct your
life and you will call it fate.”
The best way for everyone to have the Freedom to pursue
these Wills is for there to be a Level Economic Playing Field in
which everyone has an Equal Chance to attain their Wills. I am
an Utilitarian Consequentialist in this matter.
Pursue it, find it, attain it, be it, and do your True Will in all
things.
* * *
“Liber Βατραχοφρενοβοοκοσμομαχια” (The Battle of the Frog, the Mind, the Roar and the
Universe)[112] [sub figurâ DXXXVI]. An instruction in expansion of the field of the mind.
He is given a meditation-practice on Expansion of Consciousness.
The first practice to be able to ascertain a number of objects thrown on a

table and hastily gathered up.
The next practice is for the aspirant to accurately and completely
picture an image of himself and his surroundings.
Now accurately envision a picture of the Earth and its surroundings,
keeping everything in perspective. Slowly zoom out, adding a picture of the
moon. Slowly add the rest of the solar system to the vision. This will be
quite difficult. This is not random make-believe. You are to focus on
making the images very accurate and correct. Expand the vision so that you
are envisioning more than one solar system. In fact you will soon be
envisioning the entire body of Nuit.
* * *
Instruction in Philosophical Meditation (Jnāna-Yoga).

Jnāna Yoga, by Swami Vivekananda. Yes!, we are returning to Swami
Vivekananda. As I repeatedly said, he had a big effect on the curriculum.
This is Philosophical Meditation or Union by Knowledge (have you seen
me write that enough by now?) or of realizing the truth. He achieved a lot in
his 39 years of life. This particular book seems to be a collection of
speeches made circa 1896.
The author begins by discussing the necessity of religion, and I find
myself agreeing with him. Of course, it all depends on which religion. To
me the old-time pagan religions are really relevant to the human condition.
He sees the origin of religion as ancestor worship.

The Swami then goes on to deemphasize individuality. I can understand his
point. The book then talks about the struggle to understand the Infinite!
The Real Nature of Man: There are times when we question what is
real. Is death really the end. Is our desire to be happy everything? This
author challenges us to question what we believe, and to prove what we
believe is factual. Where should the Earth fall to? Where does the Infinite
come from? Where does it go? He says do not fear to lose your
individuality. The Swami writes “Knowledge is a limitation, knowledge is
objectifying.” The book continues “The guiding motive of mankind should
be charity towards men”. The author also writes, “Societies should be
molded upon truth”. He also addresses that truth.
Maya and Illusion: The Swami says Maya is not delusion, but that it is
magick. The world exists only in relation to our minds. There is a
contradiction in knowledge. We oscillate between optimism and pessimism.
Only death is certain. Maya is clinging to life and not giving up. Hiding
facts is not the way to find a remedy. The book seems to say that everything
is Maya. Attaining to godhood is inevitable. The author’s talk of a Personal
God really strikes home.
Maya and the Evolution of the Conception of God: Maya is a statement
of facts about the universe as it exists. He says to view the tales of ancient
religions through the eyes of the people who lived back then. We cannot say
for certain that anything exists. All of reality may be a dream, or something
we are imagining, or something someone else is imagining. The Swami
admits to being a follower (if that’s the right word) of Vedanta. The book
champions the Impersonal Absolute.
Maya – the power, as of a god, to produce illusions; the production of an illusion; (in
Vedantic philosophy) the illusion of the reality of sensory experience and of the
experienced qualities and attributes of oneself. – dictionary.com
Maya and Freedom: The author next compares Maya to the battlefield of
life. When we finally die, feeling crippled and cheated, that is also Maya.
The struggle of life is Maya. When it is proved to ourselves that we are not
free, that we are slaves after a fashion, that is also Maya. He says that with
all that we are still advancing towards freedom. A figurative voice tells us
we are free, and we rush to that freedom. The desire for freedom resides
within ourselves.
The Absolute and Manifestation: How has the Infinite become finite?
When you limit the Absolute by the mind it becomes finite. The Swami
discusses Advaitists who believe in one higher power, one unity, and
duelists, who don’t. The book concludes this chapter with “What we want is
the harmony of Existence, Knowledge and Bliss Infinite.”
God in Everything: The author writes of the evils in everyday life, and
how there appears to be no escape from them. He seems to prefer the heart
over the head, but says that both are important. Look at the world as
something important. It is a gift from whatever you call divine. In fact, you
are to see traces of the divine in everything. To not realize this is Maya. Do
not desire things beyond the bare minimum you need to survive. This lack
of desire will bring you to peace of mind. Instead of having desires, enjoy
the things of life. Ignorance is evil. It is better to have an ideal, then you
won’t make so many mistakes. “Fill the mind with the highest thoughts.”
Hold onto your ideals. See the divine in everything. Misery comes through
ignorance. Separation comes through ignorance; there is still Unity. What I
have referred to as the Divine, and Swami Vivekananda calls God, can
generally be referred to as the “Essential Creator”.
Realization: The boy, Nachiketas, asks of the god, Yama, what comes
after death; but Yama does not want to answer. This is used to teach us the
value of renunciation. Reasoning is also advocated. Knowledge is based on
facts. As to religion, the Swami recommends taking the Sermon on the
Mount very seriously, and following it. The book says (and I agree) that
humans are not much more moral than animals. The author discusses
different people’s views of Heaven. Mine would be to rest in the loving
arms of Nuit forever, with no further incarnations. He explains that the
Ancient One (interesting choice of words) was never born and will never
die. The difference among people is only a matter of degrees. If the senses
are not controlled, and the mind is not well managed, destruction will occur.
Unity In Diversity: One should journey inward, not outward. Dualism is
absurd. Good and evil are one and the same thing. This world is a mixture
of optimism and pessimism. We are the makers of our own fortunes. Be an
optimist as you confront good and evil. Work your way through life boldly.
The Swami recounts a very interesting conversation between him and an
agnostic.
The Freedom of the Soul: The book argues that the Human Being is
itself divine. We have to search that out and bring it to the surface and BE
it! The author states that the human being is innately pure, but that
somewhere along the way we have lost that purity. Here he calls Maya the
“law of causation”. The Swami urges us to embrace Sat (Existence), Chit
(Knowledge), and Ananda (Bliss Absolute).
The Cosmos (The Macrocosm): This chapter discuses the wonder of the
world, the beauties of nature. The author talks about how everything
recycles itself. Flowers and trees produce seeds of one kind or another.
Animals have cubs (or whatever term you want to use). Broken glass still
has its component parts. This goes on with a grander scale everywhere. He
prefers to refer to the Cosmic Intelligence as God.
The Cosmos (The Microcosm): This chapter begins with the so-called
eternal question – or questions. The Swami goes on to discuss how the
organs are useless without the mind to receive all the impressions or data.
This chapter next maintains that the abilities of the mind come from the
soul. The author also suggests that intellectual attainment is based on the
experiences of our past lives. He suggests that both animals and humans
have Souls and that we both reincarnate.
Immortality: The Swami is speaking of the Soul and reincarnation here.
The book also speaks of involution. The author writes about how all things
come and go in a circle/cycle. He constantly uses examples to make his
points. The Swami brings up the topic of Ātman. The book states that all
our “stuff” comes ultimately from the Self.
The Ātman: The author begins by discussing the variety of religious
thought in India. He follows the Vedas. The Swami is neither Jainist nor
Buddhist. The book goes into detail on this. The author discusses the
philosophy of these different practices. True divinity seems to be the Self,
which is the uttermost best part (and I probably didn’t describe that
correctly) of each one of us.
The Ātman, Its Bondage and Freedom: He starts by stating that
Brahman is reality and Maya is ignorance. The Swami also repeats that the
Ātman is the Self, and gives the name Jiva to the Soul. This chapter
reinforces the fact of reincarnation. The author repeats, “Desire nothing,
give up all desires and become perfectly satisfied.”
The Real and the Apparent Man: Every manifestation of power is Prana
(Energy). Every material manifestation is Akasha (Matter). The author talks
about the origin of individual life. Where we start and where we go. He
goes on to show us how things are related – or, more accurately, how all
things are one. All life is a mirage, but we don’t realize it. The Swami ends
by describing a sort of Utopia, but I’m fine with that.
Again, my encapsulations are not meant to take the place of reading
these books, instructions, or doing the practices. You still need to follow the
complete Curriculum.
* * *
“Liber HHH”[113] [sub figurâ CCCXLI]. Gives three methods of attainment through a
willed series of thoughts.
The third and final practice of this Liber is assigned to this grade. It takes
little imagination to see that this is also a Rosy Cross document. See below:
0. Be seated in thine Asana, preferably the Thunderbolt.

It is essential that the spine be vertical.
1. In this practice the cavity of the brain is the Yoni; the spinal cord is the Lingam.
2. Concentrate thy thought of adoration in the brain.
3. Now begin to awaken the spine in this manner. Concentrate thy thought of thyself
in the base of the spine, and move it gradually up a little at a time.
By this means thou wilt become conscious of the spine, feeling each vertebra as a
separate entity. This must be achieved most fully and perfectly before the further practice
is begun.
4. Next, adore the brain as before, but figure to thyself its content as infinite. Deem it
to be the womb of Isis, or the body of Nuit.
5. Next, identify thyself with the base of the spine as before, but figure to thyself its
energy as infinite. Deem it to be the phallus of Osiris or the being of Hadit.
6. These two concentrations 4 and 5 may be pushed to the point of Samadhi. Yet lose
not control of the will; let not Samadhi be thy master herein.
7. Now then, being conscious both of the brain and the spine, and unconscious of all
else, do thou imagine the hunger of the one for the other; the emptiness of the brain, the
ache of the spine, even as the emptiness of space and the aimlessness of Matter.
And if thou hast experience of the Eucharist in both kinds, it shall aid thine
imagination herein.
8. Let this agony grow until it be insupportable, resisting by will every temptation.
Not until thine whole body is bathed in sweat, or it may be in sweat of blood, and until a
cry of intolerable anguish is forced from thy closed lips, shalt thou proceed.
9. Now let a current of light, deep azure flecked with scarlet, pass up and down the
spine, striking as it were upon thyself that art coiled at the base as a serpent.
Let this be exceedingly slow and subtle; and though it be accompanied with pleasure,
resist; and though it be accompanied with pain, resist.
10. This shalt thou continue until thou art exhausted, never relaxing the control. Until
thou canst perform this one section 9 during a whole hour, proceed not. And withdraw
from the meditation by an act of will, passing into a gentle Pranayama without
Kumbhakham, and meditating on Harpocrates, the silent and virginal God.
11. Then at last, being well-fitted in body and mind, fixed in peace, beneath a
favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the
movement of the light until it be taken up by the brain and the spine, independently of thy
will.
12. If in this hour thou shouldst die, is it not written, “Blessed are the dead that die in
the Lord”? Yea, Blessed are the dead that die in the Lord!
Magical and Other Practices:

“Liber Israfel” (The Book of the Burning One)[114] [sub figurâ LXIV]. An instruction in a
suitable method of preaching.
This is an original invocation by Allan Bennett. It is everything that one

could want. You should study this for style and format and understand how
it works. Conversely, if it doesn’t work for you, you need to figure out why.
Learn by the way this ritual is constructed. The study of this is a lesson onto
itself.
“Liber Jugorum” (The Book of Yokes)[115] [sub figurâ III]. An instruction for the control
of speech, action and thought.
Chapter Two would be assigned to this grade:
0. The Horse is Action. Man, rule thine Action. How else shalt thou master the
Father, and answer the Fool at the Left Hand Gateway of the Crown?
1. Here are practices. Each may last for a week, or more.
(a) Avoid lifting the left arm above the waist.
(b) Avoid crossing the legs.
Of thine own ingenium devise others.
2. On each occasion that thou art betrayed into doing that thou art sworn to avoid, cut
thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a
disobedient dog. Feareth not the Horse the teeth of the Camel?
3. Thine arm then serveth thee both for a warning and for a record. Thou shalt write
down thy daily progress in these practices, until thou art perfectly vigilant at all times over
the least action that slippeth from the least of thy fingers.
Thus bind thyself, and thou shalt be for ever free.
Quite simply, do what you can to learn to control your Actions. That’s the
important part of these lessons.
* * *
Further, he casts the magic Cup/construct the magic Cup, according to the instruction in
Liber A.
“Liber A vel Armorum” (Book A or Arms)[116] [sub figurâ CDXII]. An instruction for the
preparation of the elemental Instruments.
Let the Practicus take a piece of Silver and fashion therefrom a cup. The height shall be 8
inches, and the diameter 3 inches.
Let him by his understanding and ingenium devise a Number to represent the
Universe.
Let his Philosophus approve thereof.
Let the Practicus engrave the same upon his cup with his own hand and instrument.
Let it when finished be consecrated as he hath skill to perform, and kept wrapped in
silk of azure blue.
So, as you work through these, you make your Pentacle, Dagger, Cup, etc.
Make them with great forethought and care. Do not make them
haphazardly. Go slow. Take your time. Do work you will be satisfied with.
Holy Books for this Grade:

“Liber Trigrammaton” (The Book of Trigrams)[117] [sub figurâ XXVII], being a book of
Trigrams of the Mutations of the Tao with the Yin and Yang. An account of the cosmic
process: corresponding to the stanzas of Dzyan in another system.
“Liber Trigrammaton” is given to the Practicus, as in this book is the ultimate
foundation of the highest theoretical Qabalah.
“Liber Tau Vel Kabbalæ Trium Literarum” (Book Tau, or the Book of the Qabalah of
Three Letters)[118] [sub figurâ CD]. A graphic interpretation of the Tarot on the plane of
initiation.
“Liber Arcanorum τών Atu τού Tahuti Quas Vidit Asar In Amennti (The Book of Secrets
of the Atu of Djehuti, Whereby Asar Makes his Way through Ammenti)[119] / Liber
Carcerorum τών Qliphoth cum Suis Geniis (The Book of Prisons of the Qliphoth with
Their Own Spirits) / Adduntur Sigilla et Nomina Eorum” (Seals and Their Names Added)
[sub figurâ CCXXXI]. An account of the cosmic process so far as it is indicated by the
Tarot Trumps.
Examinations:
Instruction and Examination in the Qabalah, He shall pass examinations in Liber
DCCLXXVII [Liber 777], the Qabalah, and Sepher Sephiroth.
Examination in some one mode of divination: e.g., Geomancy, Astrology, the Tarot
[the I Ching, Gematria]. Theoretical.
He shall attain complete success in Liber III [Liber Jugorum], Cap. I. Instruction and
Examination in Control of Speech. Practical.
Examinations in the Ritual and meditation practice given in Liber XVI [Liber Turris
vel Domus Dei]
He shall pass in the meditation practice S.S.S., in Liber HHH.
Let me repeat, if you are a Solo Practitioner, there is no exam to be given.

Either way you need to be very strict with yourself on these topics.
Initiations
No ritual admits to the grade of Philosophus
Pathworking:
Pé (‫ – )פ‬Ritual & Meditation Practice to Destroy Thoughts

16. The Destruction of the House of God – Liber Turris vel Domus Dei
These are the same assignment, and was covered in this grade.
A’ain (‫ – )ע‬Talismans Evocations

15. The Sabbath of the Adepts – Liber Liber A’ash vel Capricorni Pneumatici
Talismans and Evocation will be handled in the Philosophus grade. Liber
A’ash will be covered in the Dominus Liminis grade.
Mem (‫ – )מ‬Leading to Grade of Adeptus Major

12. The Sleep of Siloam – Eroto-Comatose Lucidity
Eroto-Comatose Lucidity is drawn from the document “De Arte Magica”

which we will allude to in the Dominus Liminis grade.
Concluding Remarks to the
Practicus Grade
I will understand all things.
The emphasis here has been the Qabalah with documents such as “An
Essay on Number” (or “Gematria”), Liber 777, “Sepher Sephiroth”, “A
Note on Genesis”, etc. But this was not all.
“Liber Βατραχοφρενοβοοκοσμομαχια” focused on expansion of the
field of the mind. “Liber Israfel” is an instruction in a suitable method of
preaching. “Liber Turris vel Domus Dei” focused on Jnāna Yoga (showing
the influence, again, of Swami Vivekananda on the curriculum).
You were to read – but not practice – “Liber Chanokh”, return to “The
Sword of Song”, and to do a meditation-practice in the destruction of
thoughts.
You were again to attack one of the three parts of both “Liber HHH”
and “Liber Jugorum”. I strongly suspect that “Liber HHH”, Section SSS,
has Rosy Cross overtones.
You were also to cast the magic Cup, and study and absorb three of the
Holy Books.
The grade of Practicus lies at the Sephira of Hod, which is still in the
Qabalistic world Yetzirah. “In this position there is no weighing down of
the Will by stress. This is the error of being good-natured when good-nature
is disastrous. Here we find unexpected interference, and sheer unforeseen
bad luck. There is also here, lack of persistence in matters of the intellect
and contest. But the lesson of this position is: good fortune attends efforts.
But the Will is constantly thwarted by accidental interference.”[120]
Your pathworking was to be on the paths of Pé, A’ain and Mem.
The first thing I want to emphasize here is that the influence of Swami
Vivekananda on the Crowley Curriculum is great or extreme. You read Raja
Yoga in the Student grade. You have already, or soon will, read Jnāna Yoga
in the Practicus grade. There is a more to come. This is truly just the
beginning. A few more grades and he will seem like an old friend
I hope you take my remarks on the True Will to heart. After a good deal
of research this is the result I came to, and Crowley seems to agree with me
at least some of the time.
Perhaps another few words on Liber AL vel Legis (The Book of the
Law) are due. Don’t presume that it’s oblique and difficult and you will
never get it. That is simply not true. Like I said: start with my Crowley’s
Law to get the basics, but of course I want you to move on from there. Go
ahead and then read Magical and Philosophical Commentaries on The Book
of the Law (you should be able to find it online) and then The Law is For
All. Then you can move on from there with your own meditations on this
most holy book.
A word about you no longer being on the Middle Pillar. This is a big
deal. This is why you will have to be very careful as you work your way
through this grade. Things will be out-of-balance. You will have to try very
hard to keep your magical equilibrium. Do not take this advice lightly
As to the Magical Weapons? From the start I know you will start out
simple. That’s what most beginners do, and that’s okay; but as soon as
possible work on following the exact instructions. That should be your
eventual goal with these things.
And finally to the Qabalah. Return to Chapter Two of “Liber O vel
Manus et Sagittæ”. As I said before: memorize all the listed correlations to
Malkuth from “Liber O”, and then to Tau, and then to Shin, and then to
Qoph, and so forth. This will really aid your understanding of the Qabalah.
You will start to understand it on a much deeper level. Something in your
mind will just piece all the parts of the puzzle together.
Philosophus
Philosophus 4○=7□
Is expected to complete his moral training. He is tested in Devotion to the Order.
— One Star in Sight
The Syllabus of a Philosophus

His duties are laid down in Paper E, Class D (Liber Collegii Sancti).
He practices Devotion to the Order.
Instruction and Examination in Methods of Meditation by Devotion
(Bhakti-Yoga [Union by Devotion]).
Instruction and Examination in Construction and Consecration of
Talismans, and in Evocation. Theoretical and Practical.
Examination in Rising on the Planes [Liber O (Liber O vel Manus et
Sagittæ), caps. V, VI]. Practical.
He is given a meditation-practice on the Senses, and the Sheaths of the
Self, and the Practice called Mahasatipatthana. (See The Sword of Song,
“Science and Buddhism”.)
Instruction and Examination in Control of Action.
Further, he cuts the Magic Wand.
Finally, the Title of Dominus Liminis is conferred upon him.[121]
The Task of a Philosophus

Let any Practicus be appointed by authority to proceed to the grade of
Philosophus.
Let him then read through this note of his office, and sign it.
Let him cause the necessary addition to be made to his Practicus’ robe.
Let him make an appointment with his Philosophus at the pleasure of
the latter for the conferring of advancement.
The Philosophus shall receive the title of Dominus Liminis at any time
that authority confers it.
He shall pass examinations in Liber CLXXV [Astarte vel Liber Berylli
– Bhakti Yoga] and in Construction and Consecration of Talismans and in
Evocation. Yet in this matter he shall be his own judge.
He shall moreover attain complete success in Liber III [Liber Jugorum],
Cap. II.
Further, he shall apply himself to study and practice the meditations
given in Liber V [See “Science and Buddhism”].
He shall show some acquaintance with and experience of Liber O
[Liber O vel Manus et Sagittæ], Caps. V, VI. Whereof his Record shall be
witness.
He shall commit to memory a chapter of Liber DCCCXIII [Liber
ARARITA].
Besides all this, he shall make constant and profound reflections upon
the Path.
Let him remember that the word Philosophus is no idle term, but that
Philosophy is the Equilibrium of him that is in the house of Venus that is the
Lady of Love.
When the title of Dominus Liminis is conferred upon him, let him
rejoice exceedingly therein; but beware, for that it is but the false veil of the
moon that hangs beneath the Sun.
Let him not venture while a member of the grade of Philosophus to
attempt to withdraw from his association with the A ∴ A ∴
He shall everywhere proclaim openly his connection with the
A ∴ wA ∴ and speak of It and Its principles (even so little as he
understandeth) for that mystery is the enemy of Truth.
Furthermore, he shall construct the magic Wand, according to the
instructions in Liber A [Liber A vel Armorum].
One month after his admission to the grade, he shall go to his Practicus
[sic][122], pass the necessary tests, and repeat to him his chosen chapter of
Liber DCCCXIII [Liber ARARITA].
He shall in every way establish perfect control of his devotion
according to the advice of his Dominus Liminis, for that the ordeal of
advancement is no light one.
Philosophus Curriculum
The Philosophus will be examined in the following:
The Key of the Mysteries, by Eliphas Levi.
“Astarté vel Liber Berylli” [Astarté or the Book of Beryl].
“Liber Turris vel Domus Dei” [The Book of the Tower or the House
of God].
“The Chymical Jousting of Brother Perardua”.
“The Soldier and the Hunchback: ! and ?”
“Aha!”.
“The High History of Good Sir Palamedes”.
“Across the Gulf”.
“Adonis”.
[Bhakti-Yoga, by Swami Vivekananda]
[Mahasatipatthana Sutta, by Gotama Buddha]
[“De Nuptiis Secretis Deorum Cum Hominibus” - Of the Secret
Marriages of Gods with Men].[123]
“Liber ARARITA” [Book ARARITA].
This course is specially adapted to the task of this Grade, the Attainment of
Bhakti-Yoga [Union by Devotion]. — A ∴ A ∴ Curriculum
The Robe of a Philosophus
An eight-colored Calvary Cross is added to the breast of the Practicus robe,
to produce the robe of a Philosophus.
The Oath of a Philosophus

prepared on this ___ day of _________ (An ______ ☉ in __° of ____) do
hereby resolve: in the Presence of _______________ a Dominus Liminis of
the A ∴ A ∴ : To prosecute the Great Work: which is, to obtain control of
the attractions and repulsions of my own being.
Further, I promise to observe zeal in service to the Practici under me,
May the A ∴ A ∴ crown the work, lend me of Its wisdom in the work,
Reverence, duty, sympathy do I bring to the A ∴ A ∴ and right soon
may I be admitted to the knowledge and conversation of the
A∴A∴! — Liber Collegii Sancti
* * *
Is expected to complete his moral training. He is tested in Devotion to the Order.

Moral Training may refer to “Devotion to the Order”, or it may refer to all
the philosophic documents this aspirant is required to read or re-read. If you
are a Solo Practitioner, show devotion to θέλημα instead of this
requirement.
To prosecute the Great Work: which is, to obtain control of the

attractions and repulsions of my own being.
Look at how this changes from the previous grade:

Practicus: to obtain control of the vacillations of my own being.
Philosophus: to obtain control of the attractions and repulsions of my
own being.
There is a progression. The aspirant keeps moving forward and, we
hope, the aspirant keeps growing.
Reverence, duty, sympathy do I bring
“Trust”, “Assiduity” and now “Devotion” is removed from this list. I want
to again say that it’s not that these things aren’t important, but you are
focusing on very specific points now, and this will continue.
To Read:
Liber AL vel Legis [sub figurâ CCXX]. The Book of the Law, which is the foundation of
the whole work.
What can I say at this point? Review “The Book of the Law”. Accept only
common-sense interpretations of what it says. Don’t treat it as being all
High Falutin’! Remember “The Law is For All”! Never forget that. It is not
elitist. It is for the entire human race.
Bhakti Yoga, by Swami Vivekananda. If you have found your Personal

God[124] by now, this would apply to that. If not, spend some meditation on
which god you are particularly drawn to. I trust there is one such being by
now. As one reads through the first chapter, it puts the lie to those who want
to look at the gods of The Book of the Law as merely symbolic. That is not
Bhakta-Yoga. The author links meditation to memory here. He links Bhakti
Yoga to Jnāna Yoga.
The Philosophy of Ishvara: Although the Swami focuses on Ishvara, as
Western Magicians we can focus on – to use his own phrase – our Personal
Gods. The book argues that what I call the Essential Creator (and what he
calls Brahman) is the one true God. The author maintains that he uses
Ishvara so worshippers will have a visual (but not material) image to focus
on. I will leave it up to you on whether you feel this applies to your
situation.
Spiritual Realization, the Aim of Bhakta-Yoga: To one pursuing
Bhakta-Yoga, you don’t need intricate instructions; your desire and hard
work will suffice. You must feel the necessity for something higher than
mundane existence. The Swami urges us not to be materialists.
The Need of a Guru: The book begins “Every soul is destined to be
perfect, and every being, in the end, will attain the state of perfection.” The
author continues: a Soul can only learn from another Soul; books are
insufficient for spiritual growth. He maintains that this other Soul is the
Guru. The first Soul, the Student, must be a sincere aspirant. While the
Student must be sincere, the teacher must be qualified.
Qualifications of the Aspirant and the Teacher: The aspirant may learn
little truths from a teacher that is not quite a Guru, but then the aspirant
must move on. The true Guru will know not just the words, but the spirit, of
the holy writings. A teacher need not to know all the minutia of a holy
writing, but s/he should understand the spirit of it. I would say – in my
choice of words – that the Guru must also live by a code of honor, whatever
that might be in his culture.
Incarnate Teachers and Incarnation: The Swami praises those whose
presence and touch are an inspiration. The book also talks about how we
picture divinity as having a human shape.
The Mantra – Om – Word and Wisdom: The author’s explanation of
this syllable of simple little letters is comprehensive, intricate and complete.
Worship of Substitutes and Images: He speaks of worshipping a symbol
as a substitute for the incomprehensible divine. This is not a bad thing, the
Swami claims, because the human mind needs this symbol to latch on to,
because the divine is truly beyond human consciousness to grasp. The book
claims this is necessary.
The Chosen Ideal: The author claims that no matter how many names
we have for gods we are really worshipping one divine entity. Bhakti Yoga
teaches us not to deride the path to divinity. However each adorant should
be devoted to one ideal.
The Method and the Means: Finally Bhakti Yoga is defined as “The
attaining of That [sic] comes through discrimination, controlling the
passions, practice, sacrificial work, purity, strength, and the suppression of
excessive joy.” He then moves his focus to the purity of what we eat,
condemning those who get fanatical about it. The Swami then writes about
controlling the passions through self-restraint and self-denial. Next comes
external observances: truthfulness, sincerity, doing good to others without
any gain to one’s self, not injuring others by thought, word, or deed, not
coveting others’ goods, nor thinking vain thoughts, and not brooding over
injuries received from another. The book emphasizes the absence of
jealousy as being especially desirable.
The Key of the Mysteries[125] [sub figurâ XLVI]. A Translation of La Clef des Grands
Mysteres, by Eliphas Levi. Specially adapted to the task of the Attainment of Bhakta-
Yoga.
The Key of the Mysteries, by Eliphas Levi. You

may recall Crowley claimed this volume was his Adeptus Exemptus Thesis
that he had written in a previous incarnation.
Levi begins by analyzing how some people look at religion, and the
author disagrees with a number of them. He disregards scientific analysis
while elevating the concept of Charity.
The True God: This section sounds like Levi is trying to assure his
critics that he is still religious, that he is still a Christian. The most radical
thing the book says here is that The Bible is not history. The author also
reveals that his religious studies have gone very deep, deeper no doubt than
that of many of his critics.
True Religion: His definition of religion is as idealistic as it could be,
the reality of common practitioners puts the lie to that presumption. I am
tempted to say Levi really is defending himself with this piece.
The Rationale of the Mysteries: The book goes to great lengths to
describe God by every definition possible, and to promote the particular
definitions of the Roman Catholic Church. The author then returns to the
use of the word, “Charity”.
Religion Proved by the Objections Which People Oppose to It: He
begins by discussing the arguments science and reason has against religion.
Levi then attacks the other Abrahamic religions, Judaism and Islam;
basically saying that they just don’t get the point. From there the book
moves on to attack the Eastern Orthodox Church. Intolerance Much! The
author next turns his ire upon the Protestant faiths. Voltaire next receives his
wrath.
To Separate Religion from Superstition and Fanaticism: Levi dismisses
these as “Superstition is religion interpreted by stupidity; fanaticism is
religion serving as a pretext to fury.”
This section concludes with Reason moderating a debate between Faith
and Science !!!
Solution of the Philosophical Problems: This takes the form of a series
of questions and answers.
The Great Magical Agent: the author moves on to discuss Telesma,
perpetual vibration, the infinite, astral light, the ether, thaumaturgy, astral
bodies, divination, etc.
The Key of Mesmerism: He states that this “secret science” goes all the
way back to Hermes and Pythagoras. Levi generally discusses what we may
call the Ether in a variety of ways.
Life and Death – Sleep and Waking: Here the book discusses dreams,
daydreams, ponderings and things we wonder about – and everything
inbetween.
Mysteries of Hallucinations and of the Evocation of Spirits: After a
brief discussion of the Astral Plane, this chapter turns to interviewing or
recounting the exploits of fraud after fraud. This moves on to peculiar – and
perhaps occult – encounters. From there the author moves on to a Qabalistic
discussion, and then to the Tarot, and eventually to Palmistry. Other
disciplines are also referred to. This chapter is a thesis all by itself.
Fluidic Phantoms and Their Mysteries: He here discusses hallucinations
and fantasies which may, or may not, be real.
Theory of the Will: This speaks of the Will of the Surface Personality
(not the True Will) and what one can accomplish while following the
promptings of that Will.
The Power of the Word: “Every word of truth is a beginning of an act of
justice.” Levi also speaks of judgment. “Every word of beauty is a word of
truth.”
Mysterious Influences: The message of this lesson seems to be: Be True
to Yourself!
Mysteries of Perversity: This essay takes to task those who take the
middle ground and just not care – about much of anything.
Of Transformation: Both literal and symbolic transformations are
discussed.
Wonder-Working: We move from longevity to leading a moral life to
having religious beliefs. We are also admonished to be happy and joyful.
We also are told a tale of resurrection.
The Grand Arcanum of Death: The book tells us our happiest time was
before birth. The author talks of three lives: before birth, actual life, and a
peculiar type of life that we have after death.
Arcanum Arcanorum: Be good, and you will be happy. We then
conclude with a discussion of the Tarot.
“The Chymical Jousting of Brother Perardua” [126] [sub figurâ LV]. An account of the
Magical and Mystic Path in the language of Alchemy.
“Chymical” of course refers to alchemy. Twenty-two seeds refer to the

paths on the Tree of Life. Seven plants are the planets the ancients could see
before the invention of the telescope. Thirty-two refers to the Sephiroth and
the Paths together. The three types of gold refer to the elements of alchemy
itself (Salt, Sulphur and Mercury). You will find the many numbers in this
piece refer to many things, some of which you may not have encountered so
far.
“The Soldier and the Hunchback: ! and ?”[127] [sub figurâ CXLVIII]. A general discussion
on philosophy.
Although “The Soldier and the Hunchback: ! and ?” was not on the original
Philosophus reading list, I’m sure you’ll agree it’s worthy of inclusion.
Crowley takes us through many intellectual puzzles in this one. The
Hunchback is visually a Question Mark, but Crowley also calls him a Lion.
The Soldier is an Exclamation Point, but Crowley also calls him a Unicorn.
After all the arguments forwards and backwards and sideways one ends up
wondering if there is a conclusion after all, or if there is no conclusion to
this little mental game.
“Aha!”[128] [sub figurâ CCXLII]. An exposition in poetic language of several of the ways
of attainment and the results obtained.
The long introduction (the Argumentation) lays out what this lengthy
dialogue will cover: Passive attention or waiting; resignation, constancy and
patience; equilibrium; egoism rebuked; the visions of Dhyana; duality of
consciousness is a blasphemy; the fatuity of speech; destruction of the ego;
the sheaths of the soul; unbinding of the fabric of the mind, etc.
“The High History of Good Sir Palamedes” (the Saracen Knight and of his following of
the Questing Beast)[129] [sub figurâ CXCVII]. A poetic account of the Great Work and
enumeration of many obstacles.
This is autobiographical. Each encounter is metaphorical of Crowley’s own

spiritual quest. The first section deals with the death of Crowley’s own
father. The second section deals with the distance between Crowley and his
mother. Subsequent sections deal with Crowley’s love of England. If you
are familiar with Our Prophet’s biography, you will understand the
symbolism of many of these chapters.
“Across the Gulf”[130] [sub figurâ LIX]. A fantastic account of a previous Incarnation. Its
principal interest lies in the fact that its story of the overthrowing of Isis by Osiris may
help the reader to understand the meaning of the overthrowing of Osiris by Horus in the
present Æon.
Although this is written in the first person, you are under no obligation to
assume it is autobiographical. In fact, it is just as fantastical as the
description says. This bit of fiction is as described above; it is no more and
no less.
Do not blame yourself if the torture and self-torture (and everything
else) of Chapter Seven seems a bit much.
“Adonis”[131] [sub figurâ CCCXXXV]. An account in poetic language of the struggle of

the human and divine elements in the consciousness of man, giving their harmony
following on the victory of the latter.
The real Esarhaddon was a king of the Neo-Assyrian Empire. The real
Adonis is a good-looking teenager and a favorite of Aphrodite. The real
Astarte is a goddess of war and sexual love. The real Psyche is a goddess of
the soul, and a rival of Aphrodite. The real Hermes is a herald of the gods.
The real Hanuman is Hindu god and a divine companion of the god Rama.
These are other characters with the same names.
This seems an odd story. Adonis has amnesia and is going by the name
of Esarhaddon and has taken Astarte as a lover. Psyche is his true wife.
Hermes is a doctor who uses quackery to fool the gullible. Hanuman is a
servant of Hermes. The king of Babylon sets everything right.
“De Nuptiis Secretis Deorum Cum Hominibus” (Of the Secret Marriages of Gods with
Men) [sub figurâ XXIV]. Sexual magick.
Crowley first speaks out against chastity, using Biblical quotes so he can
condemn this practice. The topic then moves on to blood sacrifice. Many
old legends are repeated, but understood in a new way. We see that there are
basic truths underlaying all these legends.
In the Philosophus grade, the initiate is taught magical techniques
related to vaginal intercourse.
Considering that this grade also includes “Astarté vel Liber Beryll”, this
placement matches here very well indeed.

“Liber Turris vel Domus Dei” (The Book of the Tower or the House of God)[132] [sub
figurâ XVI]. An Instruction for attainment by the direct destruction of thoughts as they
arise in the mind.
Let thoughts be inhibited at their conception. Inhibit these thoughts even

before that point. Find the true cause of these thoughts and obliterate it.
He is given a meditation-practice on the Senses, and the Sheaths of the Self, and the
Practice called Mahāsatipaṭṭhāna (mindfulness). [See “The Sword of Song” and “Science
and Buddhism”.]
This is rather self-explanatory. I am suggesting also reading

Mahāsatipaṭṭhāna Sutta, by Gotama Buddha.
Mahāsatipaṭṭhāna Sutta, by Gotama Buddha, is

known as either mindfulness or awareness. I trust my readers can see where
we’re going with that. Its goals are also described as purification of being,
overcoming sorrow, extinguishing suffering, walking on the path of truth,
and developing self-knowledge.
We are to examine the body by experiencing bodily sensations, and to
examine the mind by examining the contents of the mind. To do these we
must dispel delusions we have about ourselves. It is essential to understand
these characteristics: impermanence, suffering and selflessness. The
awareness of impermanence should lead to a comprehension of selflessness.
We are not just to understand things on an intellectual level, but also by
direct experience.
Realize that both mind and matter are subject to impermanence.
Your observation and awareness of the body should start with
respiration. Observe the body both internally and externally. Do this with a
detachment.
Move on to the postures. Observe the body in all ways.
We need to understand what the Buddha means by impermanence. Do
everything you do with a constant understanding of impermanence.
Observe your body (again) both internally and externally.
Reflect on all parts of your body. Reflect on how the elements (fire,
water, air and earth) are manifest in your body. Be detached without
clinging to anything of this world.
Think of what happens to the body after death. Add this to the previous
instructions in this book. Then analyze the pleasant and unpleasant
sensations that you feel.
Next analyze feelings of craving, aversion, of delusions, of collected
and scattered mind, and of expanded and unexpanded mind. Also
surpassable, unsurpassable, concentrated, unconcentrated, and freed and not
freed minds. So examine all your states of mind – both internally and
externally. Be detached while analyzing these things about your mind.
Observe the contents of your mind in regards of the five hinderances.
Understand when sense desire is, and is not, present in your mind.
Understand how this arises, and how it gets eradicated.
Observe mental contents in regards to the five aggregates of clinging. In
fact, observe mental contents in every way possible.
Understand how the five senses are interpreted in the mind: vision,
hearing, smell, taste and touch; and how the mind reacts to them.
You’ll know when the factor of awareness is present within you, and
when it isn’t. The Buddha drawls a parallel to effort towards enlightenment.
Along these lines, he also covers rapture, tranquility, concentration and
equanimity.
This also leads to a comprehension of the four noble truths: suffering,
birth, old age and death. He goes on to discuss lamentation, pain, grief and
distress.
Buddha then takes us to the Noble Eightfold Path: right understanding,
right thought, right speech, right action, right livelihood, right effort, right
awareness and right concentration (you can look these up online).
Focusing on all these things will lead to awareness, mindfulness and
higher wisdom (or so the Buddha says). It is truly to be aware of all things,
and to think deeply of all things, that may exist in your personal universe. (I
won’t say that the things he writes about aren’t redundant, but I do want to
say they are worthy of your intense study. Do not sell this discipline short!)
Further, he shall apply himself to study and practice the meditations given in Liber V[133]
[“Science and Buddhism”]
Again we are returning to “Science and Buddhism”. You did already read it,
right? Here is the pertinent quote:
This meditation differs fundamentally from the usual Hindu methods by the fact that the
mind is not restrained to the contemplation of a single object, and there is no interference
with the natural functions of the body as there is e.g. in Pranayama. It is essentially an
observation-practice. which later assumes an analytic aspect in regard to the question.
“What is it that is really observed?”
The Ego-idea is resolutely excluded from the start. … The breathing, motions of
walking, &c. are merely observed and recorded: for instance. one may sit down quietly
and say: “There is an indrawing of the breath.” “There is an expiration,” &c. Or, walking,
“There is a raising of the right foot,” and so on, just as it happens. The thought is of course
not quick enough to note all the movements or their subtle causes. For example, we cannot
describe the complicated muscular contractions. &c.; but this is not necessary. Concentrate
on some series of simple movements.
When this through habit becomes intuitive so that the thought is really “There is a
raising.” as opposed to “I raise” … one may begin to analyze … and the second stage is
“There is a sensation (Vedana) of a raising, &c.” Sensations are further classed as pleasant
or unpleasant.
When this is the true intuitive instantaneous testimony of consciousness (so that
“There is a raising. &c.” is rejected as a palpable lie), we proceed to Safina, perception.
“There is a perception of a (pleasant or unpleasant) sensation of a raising. &c.”
When this has become intuitive – why! here’s a strange result! The emotions of pain
and pleasure have vanished. They are subincluded in the lesser skandha of Vedana, and
Safifia is free from them. And to him who can live in this third stage, and live so for ever,
there is no more pain: only an intense interest similar to that which has enabled men of
science to watch and note the progress of their own death-agony. Unfortunately the living
in such a state is conditional on sound mental health, and terminable by disease or death at
any moment. Were it not so, the First Noble Truth would be a lie.
The two further stages Sankhara and Viññanam pursue the analysis to its ultimation.
“There is a consciousness of a tendency to perceive the (pleasant or unpleasant) sensation
of a raising of a right foot” being the final form. And I suppose no psychologist of any
standing will quarrel with this … Reasoning in fact leads us to this analysis; the Buddhist
goes further only so far as he may be said to knock down the scaffolding of reasoning
processes, and to assimilate the actual truth of the matter.
It is the difference between the schoolboy who painfully construes “Balbus murum
aedificavit,”[134] and the Roman who announces that historic fact without a thought of his
grammar.
I have called this meditation the most famous of the Buddhist meditations, because it
is stated by the Buddha himself that if one practices it honestly and intelligently a result is
certain. And he says this of no other.
* * *
He practices Devotion to the Order.
Take this as being very literal and fulfill this as instructed. A Solo Practitioner would define this as
“Devotion to θέλημα”.
He shall make constant and profound reflections upon the Path.
And by this, we mean very serious meditation and contemplation – very

serious indeed.
Magical Practices:
How to Make and Use Talismans, by Israel Regardie. The author begins: “A
talisman is any object, sacred or profane, with or without appropriate
inscriptions or symbols, uncharged or consecrated by means of appropriate
ritual magic or meditation.”
He then moves on to quote the Golden Dawn (and we can do no less):
A talisman “is a magical figure charged with the

Force which it is intended to represent. In the construction of a Talisman,
care should be taken to make it, as far as is possible, so to represent the
universal Forces that it should be in exact harmony with those you wish to
attract, and the more exact the symbolism, the more easy it is to attract the
Force – other things coinciding, such as consecration at the right time, etc.”
The author further recommends acquiring some Qabalistic knowledge
before proceeding (see the previous grade). He then moves on to describe
what kind of words or symbols are commonly engraved or written on a
talisman. The symbols so used are usually of geomatic or astrological
origin. To create your own talisman should “invest the talisman with energy
and force that will tend to bring about the results desired”.
Regardie also suggests the use of magic squares and produces examples
of the same in the appendix of this book. The author also suggests using Aiq
Beker (or the Qabalah of Nine Chambers). He continues by discussing
many of the ways these sigils could be researched and created.
Then charge the talisman with your energy to the best of your ability,
vibrate the appropriate names, and perform the Supreme Ritual of the
Pentagram. Turning towards the appropriate quarter invoke the divine
names from the ritual, close your eyes and hold your breath. Then invoke
the force you wish to invoke. Make the sign of the Rosy Cross over your
talisman, draw a circle above the talesman, and make the invoking
pentagram five times.
Close the ceremony by banishing your circle, but not your talisman.
“Astarté vel Liber Beryll” (The Book of Astarte or the Book of Beryl)[135] [sub figurâ
XLVI]. An instruction in attainment by the method of devotion, or Bhakta-Yogi [again,
Union by Devotion].
Pick a deity suitable to your nature. Pick a spot for your shrine that you
already have a good feeling for. Creating an image is also desirable.
Decorate your shrine in a manner that is harmonious with the deity’s nature.
Prepare your own invocation. The invocation shall consist of:
An Imprecation, as of a Slave unto his Lord (done with Awe).

An Oath, as of a Vassal to his Liege (done with Fealty).
A Memorial, as of a Child to his Parent (done with Dependence).
An Orison, as of a Priest unto his God (done with Adoration).
A Colloquy, as of a Brother with his Brother (done with Confidence).
A Conjuration, as to a Friend with his Friend (done with Comradeship).
A Madrigal, as of a Lover to his Mistress (done with Passion).
The ceremony is to be no casual thing. Go to great lengths to furnish your

temple – such as it might be – appropriately; and this includes robes and
magical weapons. Set specific times for ritual. Incense and libations should
also be appropriate. Do not let your chosen deity down.
The magician is to have a certain design to these things. By that I mean
make your own decisions while also following these rules.
This Liber goes on to mention a great many other practices. You are to
do them all.
There is one more thing I want to emphasize: Crowley states in
verses/paragraphs 44-46, that all sacrifices are to “be replaced by the true
sacrifices of thine own heart”. Don’t forget it!
“Two Fragments of Ritual”, by Aleister Crowley.

These are thinly disguised Rosy Cross workings. In the first working,
“The Supreme Ritual”, the I and O represent the sex organs of the
participants. In the second working, “A Ritual to Invoke Hice”, N (for Nuit)
is the female, and H (for Hadit) is the male. It is a bit more subtle than the
first working.
You should have experienced enough by now that you can work these
out and Do Them!
Further, he cuts the Magic Wand.
Liber A vel Armorum (Book A or Arms)[136] [sub figurâ CDXII]. An instruction for the
Let the Philosophus take a rod of copper, of length eight inches and
diameter half an inch.
Let him fashion about the top a triple flame of gold.
Let him by his understanding and ingenium devise a Deed to
represent the Universe.
Let his Dominus Liminis approve thereof.
Let the Philosophus perform the same in such a way that the
Baculum may be partaker therein.
Let it when finished be consecrated as he hath skill to perform,
and kept wrapped in silk of fiery scarlet.

Liber ARARITA (Book ARARITA)[137] [sub figurâ DLXX]. An account of the Hexagram
and the method of reducing it to the Unity, and Beyond.
Liber ARARITA is given to the Philosophus, as it is the foundation of the highest
practical Qabalah.
Examinations:
You can expect your Mentor to be very strict about these. Prepare yourself
for them the best as you can.
If you are a Solo Practitioner, you are to focus extra hard on the topics
you would have been examined in. Do not shirk! Really, work extra hard on
these. If you don’t, your attainments will not be complete!
Instruction and Examination in Methods of Meditation by Devotion (Bhakti-Yoga).
Serious reading of Swami Vivekananda on this topic should have helped

you with this.
Instruction and Examination in Construction and Consecration of Talismans, and in
Evocation. Theoretical and Practical.
Again, if you did this work seriously and completely, it should have been an
aid to you.
Examination in Rising on the Planes [Liber O (Liber O vel Manus et Sagittae), caps. V,
VI]. Practical. He shall show some acquaintance with and experience of Liber O [Liber O
vel Manus et Sagittae], Caps. V, VI. Whereof his Record shall be witness.
You should have been working on this consistently from the time you were
first introduced to it. Let me repeat what I’ve said: You should be working
Liber E, Liber O, Star Ruby, and Liber Resh for the rest of your magical
career. They should be part of your daily – or at least weekly – magical
routine.
Instruction and Examination in Control of Action. He shall moreover attain complete

success in Liber III [Liber Jugorum], Cap. II.
Work all of “Liber Jugorum” for the appropriate grades, but make sure you
won’t be guilty of self-abuse.
He shall pass examinations in Liber CLXXV [Astarte vel Liber Berylli] and in
Construction and Consecration of Talismans and in Evocation [Yes, I know this is
redundant]. Yet in this matter he shall be his own judge.
Yes, work all these topics completely!
Initiations
No ritual admits to the grade of Dominus Liminis.
Pathworking:
Nun (‫ – )נ‬Mahāsatipaṭṭhāna, etc. [Again, see Mahāsatipaṭṭhāna Sutta, by Gotama Buddha]

13. Preparation of the Corpse for the Tomb. Liber Star Ruby
Kaph (‫ – )כ‬Leading to Grade of Adeptus Exemptus

10. The Evocation of the Mighty Ones. [The 3 Gunas: Sulphur, Salt, Mercury; Rajas,
Tamas, Sattva]
Philosophus Grade
I will love all things.
First of all, you were asked to read a number of philosophical works: “The
Chymical Jousting of Brother Perardua”, “The Soldier and the Hunchback:
! and ?”, “Aha!”, “The High History of Good Sir Palamedes”, “Across the
Gulf” and “Adonis”.
Both Mahāsatipaṭṭhāna and Bhakti-Yoga (regardless of the spelling or
diacritical marks) were assigned to you. Bhakti-Yoga is addressed in the
pages of the instruction “Astarte vel Liber Berylli” and elsewhere.
In the disciplines of Western magick you were also assigned Evocations
and Talismans.
You will need to have improved your efficiency at Rising on the Planes.
If you haven’t already read Eliphas Levi’s The Key of the Mysteries,
you are to read it now. Even if you have read it before, you are to read it
again.
You will need to have exhibited devotion to the Order or Θέλημα and
making your magic wand.
Philosophus is at the Sephira Netzach, still in the world of Yetzirah.
“This is passive instead of active. The little energy that it possesses is no
more than dream-work. It is quite incapable of sustained labor. Yet Netzach
in Yetsirah represents victory rather than catastrophe. There is vacillation, a
wish to compromise, a certain toleration. This placement can lead to
appeasement and intellectual wreckage. Netzach in Yetsirah is quite
incapable of sustained labor which alone, can bring any endeavor to
fruition, bar miracles. We can expect violent uncompromising forces.”[138]
Your pathworking was to be on the paths of Pathworking: Nun and
Kaph.
There will be much more reading than the philosophical works mentioned
above: The Key of the Mysteries by Eliphas Levi, Bhakti-Yoga by Swami
Vivekananda (I told you we’d be returning to him again and again), The
Mahāsatipaṭṭhāna Sutta, by Gotama Buddha, How to Make and Use
Talismans by Israel Regardie, and because all of this is not enough I’ve
decided you need another look at Crowley’s “Two Fragments of Ritual”.
Really, Philosophus is a very special grade. It demands a lot out of you,
for you are approaching a very special threshold. So it is important that you
tackle all of these to get yourself ready.
“Liber Turris vel Domus Dei” is also a very important practice.
“Destruction of Thoughts” is no easy task. It will demand a lot from you,
but I know you can do it.
When I morphed “Devotion to the Order” to “Devotion to Θέλημα” (for
Solo Practitioners, and maybe for all of you) I was adamantly serious. For
those of you who’ve read the rest of my writings, you know I am convinced
that Θέλημα is destined to be a Major Worldwide Religion. You also know
that I’m concerned that we’re not there yet. I fear we are behind schedule,
and I express that by saying we are not at the proper “space-mark”. I am
dead serious about this! We have a long way to go, and we have a moral
obligation to make sure this happens. Got it?
“Astarte vel Liber Berylli” is also a major working. I’m afraid, that with
everything else going on, you won’t give this due consideration. I trust that
you will. For it is vitally important. This is a major working. Don’t take it
lightly.
Dominus Liminis
Dominus Liminis
Is expected to show mastery of Pratyahara and Dharana.
The Syllabus of a Dominus Liminis[139]

He is given meditation-practices on the Control of Thought, and is
instructed in Raja-Yoga [Union by Will].
He receives Liber Mysteriorum [The book of A ∴ A ∴ initiations] and
obtains a perfect understanding of the Formulæ of Initiation.
He meditates upon the diverse knowledge and power that he has
acquired, and harmonizes it perfectly.
Further, he lights the Magic Lamp.
At last, Ritual VIII [The Ritual Proper for the Invocation of Augœides]
admits him to the grade of Adeptus Minor [without].
The Task of a Dominus Liminis

Let any Philosophus be appointed by authority a Dominus Liminis.
Let him then read through this note of his office and sign it.
Let him cause the necessary addition to be made to his Philosophus’
robe.
Let him receive Liber Mysteriorum [The book of A ∴ A ∴ initiations].
Let him make an appointment with his Dominus Liminis at the pleasure
of the latter for the conferring of advancement.
The Dominus Liminis shall proceed to the Grade of Adeptus Minor
[without] at any time that authority confers it.
He shall pass examination in Liber III [Liber Jugorum], Cap. III.
He shall meditate on the diverse knowledge and Power that he has
acquired, and harmonize it perfectly. And in this matter shall he be judged
by the Præmonstrator of the A ∴ A ∴
He shall accept an office in a Temple of Initiation, and commit to
memory a part appointed by the Imperator of the A ∴ A ∴
Besides all this, he shall abide upon the Threshold. Let him remember
that the word Dominus Liminis is no idle term, but that his mastery will
often be disputed, when he knoweth it not.
When at last he hath attained the grade of Adeptus Minor, let him
humble himself exceedingly.
He may at any moment withdraw from his association with the
A ∴ A ∴ simply notifying the Adept who introduced him.
He shall everywhere proclaim openly his connection with the A ∴ A ∴
and speak of It and Its principles (even so little as he understandeth) for that
mystery is the enemy of Truth.
Furthermore, he shall construct the magic Lamp, according to
instruction in Liber A [Liber A vel Armorum].
Six months after his admission to the Grade, he shall go to his Adeptus
Minor, pass the necessary tests, and repeat to him his appointed part in the
Temple of Initiation.
He shall in every way establish perfect control of his intuition,
according to the advice of his Adeptus Minor, for that the ordeal of
advancement is no light one.
Dominus Liminis Curriculum

The Dominus Liminis will be examined in the following books:
“Liber Yod” [The Book of Yod].
“Liber NU” [The Book of Nuit].
“Liber HAD” [The Book of Hadit].
[“Liber Agape vel Azoth” - The Book of Love or the Universal
Medicine.]
[“De Arte Magica” - Of the Magic Art].
[“Emblems and Mode of Use”].[140]
“Liber A’ASH vel Capricorni Pneumatici” [The Book of Creation or
the Goat of Spirit].[141]
This course is specially adapted to facilitate the Task proper to the Grade of
Adeptus Minor, the Attainment of Raja-Yoga and of the Knowledge and
Conversation of the Holy Guardian Angel.[142]
— A ∴ A ∴ Curriculum
The Robe of a Dominus Liminis
The Dominus Liminis robe is still the black robe of the Outer College; yet
upon its breast, for the first time, is the symbol of a red five-petaled Rose
upon the six-squared Cross of the Elements.
The Oath of a Dominus Liminis

prepared, on this ___ day of ___________ (An ______ ☉ in __° of __) do
hereby resolve: in the Presence of ______________ an Adeptus Minor of
the A A : To prosecute the Great Work: which is, to obtain control of
the aspirations of my own being.
Further, I promise to observe zeal in service to the Philosophi under me,
May the A A crown the work, lend me of Its wisdom in the work,
Reverence, duty, sympathy do I bring to the A A and right soon
may I be admitted to the knowledge and conversation of the
A A !
— Liber Collegii Sancti
* * *
Is expected to show mastery of Pratyahara and Dharana. — One Star in Sight
“Pratyahara and Dharana” are discussed in Swami Vivekananda’s Raja

Yoga (from the Students’ Reading List), so you should already be familiar
with it. But, really, you should have been working on these states for a
while. Plus, Raja Yoga is also assigned to this grade – just because you
haven’t been exposed to it enough.
To prosecute the Great Work: which is, to obtain control of the

aspirations of my own being.
We will again look at how this changes from grade to grade:

Philosophus: to obtain control of the attractions and repulsions of my
own being.
Dominus Liminis: to obtain control of the aspirations of my own being.
There is a progression. The aspirant keeps moving forward and, we
hope, the aspirant keeps growing.
Reverence, duty, sympathy do I bring
This remains the same as in the previous grade. These are the final three of
these you are to work on in the sub-order of G.D.
To Read:
Liber AL vel Legis. [sub figurâ CCXX] The Book of the Law, which is the foundation of
the whole work.
Just don’t stop working on this, okay?
Liber Agape vel Azoth [sub figurâ C]. The Book of Love or the Universal Medicine. The
Book of the Unveiling of the Sangraal wherein it is spoken of the Wine of the Sabbath of
the Adepts. Sexual magick.
Most of this piece gives what we can call a “Philosophical Background” to
the Rosy Cross and the creation of the Elixir of Life. Then finally beginning
in the chapter “Of the Preparation” things are finally explained – in part.
De Arte Magica (Of the Magic Art) [sub figurâ CDXIV]. The Magical Art of the Dominus
Liminis grade. The Epistle of Baphomet in the year of the World War. Sexual magick.
Diet, stimulants, mood and frequency of the operation are discussed; also
the goal of the operation is considered. Effects caused by Prana and upon
Akasa are also noted. Both partners should be focused on the same goal.
Chapter 17 suggest several such goals that can be the purpose of these
rituals.
Ecclesiæ Gnosticæ Catholicæ Canon Missæ [sub figurâ XV]. Represents the original and
true pre-Christian Christianity.
Why do I suggest this? It is a symbolic re-enactment of the Dominus

Liminis secret we have been discussing. The preferred version you should
watch is on YouTube as “The Mass of the Gnostic Catholic Church”.[143]
Dominus Liminis Emblems and Mode of Use.[144]
This document is expressly concerned with creating the Elixir of Life. The
health and intent of the participants is discussed. The use of Mantras is also
covered. This text reinforces what Crowley has said elsewhere: “[T]he
ceremony is to be forgotten altogether, and to be resumed with equal
suddenness” (at the climax of the endeavor)[145]. How to treat and utilize the
Elixir is spelt out in full. Crowley is less discreet than usual. You should be
able to figure the basics out from the instructions here.
More will be revealed later.

He is given meditation-practices on the Control of Thought, and is instructed in Raja-Yoga
[again Union by Will].
Raja Yoga - a form of yoga chiefly concerned with controlling and using the energy of the
mind by meditation. – dictionary.com
This should not be difficult. There is no subtle subtext. Meditate on this at
least weekly (more frequently is better). You cannot do this in a rush. You
really do need to spend some time on this, okay?
Liber NU (The Book of Nuit)[146] [sub figurâ XI]. An Instruction for attaining Nuit.
The note “For the Winners of the Ordeal X” lays out that this is also a Rosy
Cross instruction: “Nuit is the infinite expansion of the Rose; Hadit is the
infinite concentration of the Rood.” The quotes tell us as much about the
persona of Nuit as possible. If you insert the actual quotes from The Book of
the Law into the text of “Liber Nu” it will aid in your understanding.
Liber HAD (The Book of Hadit)[147] [sub figurâ DLV]. An instruction for attaining Hadit.
This Liber also has the same notification: “For the Winners of the Ordeal
X”. The quotes tell us as much about the persona of Hadit as possible.
I would like to suggest this methodology: begin by comparing both of
the “000” verses from each document. Then compare both “00” verses.
Follow the instructions in both “0” verses.
Then move on to the instructions in both “1” verses, then “2” verses,
then “3’ verses; and work through both documents to the very end this way.
Most of these can be done as meditations, not just reading assignments.
This will add to the benefit you get from these Libri.
He shall meditate on the diverse knowledge and Power that he has acquired, and
harmonize it perfectly. And in this matter shall he be judged by the Præmonstrator of the
A∴A∴
It is important that you not rush through this. Do it slowly and do it

completely. Don’t be hasty. This needs to be a comprehensive practice.
Magical Practices:
Liber Yod (The Book of Yod)[148] [sub figurâ DCCCXXXI]. An instruction giving three
methods of reducing the manifold consciousness to the Unity. Adapted to facilitate the task
of the Attainment of Raja-Yoga [yet again, Union by Will] and of the Knowledge and
Conversation of the Holy Guardian Angel.
These commands are very explicit.

1. You will see that you are banishing virtually everything – creating a
vacuum as it were.
2. The aspirant sees his foot, and therefore his whole body as being
non-existent. He moves on to banishing his Chakras, until only his
Sahasrara Chakra exists. He is to remain fixed in meditation on that final
Chakra.
3. Instead of banishing his senses, he super-activates them, using all of
them (eventually) at the same time.
We then draw every sensation (and everything else) into the Ajna – the
third eye – Chakra.
Further, he lights the Magic Lamp. Furthermore, he shall construct the magic Lamp,
according to instruction in Liber A [Liber A vel Armorum]
“Liber A vel Armorum” (Book A or Arms)[149] [sub figurâ CDXII]. An instruction for the
Let the Dominus Liminis take pure lead, tin, and quicksilver, with platinum, and, if need
be, glass.
Let him by his understanding and ingenium devise a Magick Lamp that shall burn
without wick or oil, being fed by the Æthyr.
This shall he accomplish secretly and apart, without asking the advice or approval of
his Adeptus Minor.
Let the Dominus Liminis keep it when consecrated in the secret chamber of Art.
This then is that which is written: “Being furnished with complete armour and armed,
he is similar to the goddess.”
And again, “I am armed, I am armed.”
I have it on very good authority from a member of the Wolfe/Seckler

lineage of the A ∴ A ∴ that these impossible instructions really refer to the
magician him- or herself.

Liber A’ASH vel Capricorni Pneumatici (The Book of Creation or the Goat of Spirit)[150]
[sub figurâ CCCLXX]. “Contains the true secret of all practical magick.” Analyzes the
nature of the creative magical force in man, explains how to awaken it, how to use it and
indicates the general as well as the particular objects to be gained thereby. Sexual magick
heavily veiled in symbolism.
If you are an Order member, the thing you are to memorize is your part in
the Initiations. If you are a Solo Practitioner, you have no obligation to
memorize a part of an A ∴ A ∴ initiation – unless you really want to – I
would suggest turning your attention to this Holy Book.
Examinations:
To Order members: be sure to prepare for these!
He shall pass examination in Liber III [Liber Jugorum], Cap. III.
To the Solo Practitioner: You have worked through all these. Have you done
them completely? Really? Maybe do them all just one more time.
He shall meditate on the diverse knowledge and Power that he has acquired, and
harmonize it perfectly. And in this matter shall he be judged by the Præmonstrator of the
A∴A∴.
Also to the Solo Practitioner: Yes!, I’m repeating myself. But this time do
this as an examination. Prove to yourself, but not to me, that you have done
this completely and thoroughly.
Initiations:
The Dominus Liminis shall proceed to the Grade of Adeptus Minor [without] at any time
that authority confers it.
Pathworking:
None
Dominus Liminis Grade
By removing all references to the HGA working and inserting them into the
Adeptus Minor (without) grade, it may seem that there aren’t many
practices left, but there still are.
To attain mastery of Pratyahara and Dharana is a big deal. It will help if
you’ve been working on these all along.
By referencing Liber NU and Liber HAD to Ordeal X, Crowley makes it
clear that these are Rosy Cross workings. It behooves the Aspirant to treat
them this way.
Liber Yod is also a major working. I wish you luck.
I believe I got good advice on the Magick Lamp and I am happy to pass
that information on to you.
Unless you are part of the A ∴ A ∴ and are required to memorize parts
of rituals, please pay special attention to “Liber A’ASH vel Capricorni
Pneumatici”.
The word Paroketh (‫ )פרכת‬refers to the Four Elements: Peh (Water), Resh
(Air), Kaph (Fire), and Tau (Earth). In the Qabalistic Tree of Life, the Veil
of Paroketh lies between the middle branches of consciousness and the
lowest branches of our physical reality.
In other words, the Veil of Paroketh lies between the Upper Realm of
Consciousness and the Lower Realm of Consciousness. It is a symbolic
portal through which the consciousness must traverse when traveling
upward through the Tree of Life to reach a conscious Union with our most
ideal self.
Below the Veil, the Ego believes itself to be the individual’s sole
identity. Paroketh is called the Veil of Illusion because everything below the
Veil is an illusion.
True Reality is on the other side, where our ideal self resides.
The Ego has great inertia and as the traveler approaches the Veil, s/he
sees reflected back all of the unresolved fears and desires, projected into
forms that seem real. The traveler may believe that they have passed
through the Veil when in fact they are still lost in an illusion made up of
their own preconceptions.[151]
This grade will feel quite strange, for it is not on the Tree of Life. You
might say the same is true of Student and Probationer, but they have no
placement behind them that they have worked their way through. I
guarantee that this will be a very unique feeling. I won’t say that you will
feel lost, but you may feel out of place.
You may feel that the placement of the Gnostic Mass here will also feel
strange, but I am very serious about this. It IS a symbolic reenactment of
the secret of this grade. Watch the performance of this I have recommended
while constantly keeping in mind that it is a symbolic performance of the
Rosy Cross secrets. That will explain a lot to you.
“When at last he hath attained the grade of Adeptus Minor, let him
humble himself exceedingly.” Why this statement? Because in the grade of
Adeptus Minor (without) you will tackle the Knowledge and Conversation
of the Holy Guardian Angel. That is no small thing. You humble yourself
because you cannot attack the task with arrogance. That will just not work.
As to “Liber A’ASH vel Capricorni Pneumatici”? All of the Holy
Books assigned to the upper grades are concerned with the Rosy Cross.
Yes!, Really!

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Practicus 3○=8□

Is expected to complete his intellectual training, and in particular to study the

The Syllabus of a Practicus

The Task of a Practicus

The Oath of a Practicus

Is expected to complete his intellectual training, and in particular to study the

Look at how this changes from the previous grade:

Reverence, duty, sympathy, devotion do I bring

“Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ,

“A Note on Genesis” [107] [sub figurâ MMCCLXI]. A model of Qabalistic ratiocination.

Bennett’s essay covers a great many things. It will be a bit of work to

Jhāna Yoga seems to tie into Crowley’s “destruction of thoughts” from

This essay discusses what we can call an “initiated interpretation” of many

Visionary & Meditative Practices:

Thelemic Fundamental #3: The True Will

He is given a meditation-practice on Expansion of Consciousness.

The first practice to be able to ascertain a number of objects thrown on a

Instruction in Philosophical Meditation (Jnāna-Yoga).

He sees the origin of religion as ancestor worship.

0. Be seated in thine Asana, preferably the Thunderbolt.

Magical and Other Practices:

This is an original invocation by Allan Bennett. It is everything that one

Chapter Two would be assigned to this grade:

Holy Books for this Grade:

Let me repeat, if you are a Solo Practitioner, there is no exam to be given.

Pé (‫ – )פ‬Ritual & Meditation Practice to Destroy Thoughts

A’ain (‫ – )ע‬Talismans Evocations

Mem (‫ – )מ‬Leading to Grade of Adeptus Major

Eroto-Comatose Lucidity is drawn from the document “De Arte Magica”

The Syllabus of a Philosophus

The Task of a Philosophus

The Oath of a Philosophus

Is expected to complete his moral training. He is tested in Devotion to the Order.

To prosecute the Great Work: which is, to obtain control of the

Look at how this changes from the previous grade:

Reverence, duty, sympathy do I bring

Bhakti Yoga, by Swami Vivekananda. If you have found your Personal

The Key of the Mysteries, by Eliphas Levi. You

“Chymical” of course refers to alchemy. Twenty-two seeds refer to the

This is autobiographical. Each encounter is metaphorical of Crowley’s own

“Adonis”[131] [sub figurâ CCCXXXV]. An account in poetic language of the struggle of

Visionary & Meditative Practices:

Let thoughts be inhibited at their conception. Inhibit these thoughts even

This is rather self-explanatory. I am suggesting also reading

Mahāsatipaṭṭhāna Sutta, by Gotama Buddha, is

He practices Devotion to the Order.

He shall make constant and profound reflections upon the Path.

And by this, we mean very serious meditation and contemplation – very

A talisman “is a magical figure charged with the

An Imprecation, as of a Slave unto his Lord (done with Awe).

The ceremony is to be no casual thing. Go to great lengths to furnish your

“Two Fragments of Ritual”, by Aleister Crowley.

Further, he cuts the Magic Wand.

Holy Books for this Grade:

Instruction and Examination in Methods of Meditation by Devotion (Bhakti-Yoga).

Serious reading of Swami Vivekananda on this topic should have helped

Instruction and Examination in Control of Action. He shall moreover attain complete

Yes, work all these topics completely!

Nun (‫ – )נ‬Mahāsatipaṭṭhāna, etc. [Again, see Mahāsatipaṭṭhāna Sutta, by Gotama Buddha]

Kaph (‫ – )כ‬Leading to Grade of Adeptus Exemptus

The Syllabus of a Dominus Liminis[139]

The Task of a Dominus Liminis

Dominus Liminis Curriculum

The Oath of a Dominus Liminis