WEH NOTE: The Liber omits sections 0 and 1 in
earlier publication in EQUINOX I, 7 as well as here.
There are signs that this version has been edited,
notably changes were made in punctuation and
capitalization. The editing appears to be defective,
with some material omitted inadvertently. There is
one original footnote, and the others are mine. There
was also a photo page in the EQUINOX version.
- Let the Zelator observe the current of
- Let him investigate the following statements, and
prepare a careful record of research.
- Certain actions induce the flow of the
breath through the right nostril
(Pingala); and, conversely, the flow of
the breath through Pingala induces
- Certain other actions induce the flow of
the breath through the left nostril
(Ida), and conversely.
- Yet a third class of actions induce the
flow of the breath through both nostrils
at once (Sushumna), and conversely.
- The degree of mental and physical
activity is interdependent with the
distance from the nostrils at which the
breath can be felt by the back of the
- First practice. --- Let him concentrate
his mind upon the act of breathing, saying
mentally, "The breath flows in",
"the breath flows out", and record the
results. [This practice may resolve itself into
Mahasatipatthana (vide Liber XXV) or induce
Samadhi. Whichever occurs should be followed up
as the right Ingenium of the Zelator, or the
advice of his Practicus, may determine.]
- Second practice. Pranayama. --- This is
outlined in Liber E. Further, let the Zelator
accomplished in those practices endeavour to
master a cycle of 10, 20, 40 or even 16, 32, 64.
But let this be done gradually and with due
caution. And when he is steady and easy both in
Asana and Pranayama, let him still further
increase the period.
Thus let him investigate these statements which
- If Pranayama be properly performed, the
body will first of all become covered
with sweat. This sweat is different in
character from that customarily induced
by exertion. If the Practitioner rub this
sweat thoroughly into his body, he will
greatly strengthen it.
- The tendency to perspiration will sto˙ as
the practice is continued, and the body
become automatically rigid.
Describe this rigidity with minute
- The state of automatic rigidity will
develop into a state characterised by
violent spasmodic movements of which the
Practitioner is unconscious, but of whose
result he is aware. This result is that
the body hops gently from place to place.
After the first two or three occurrences
of this experience, Asana is not lost.
The body appears (on another theory) to
have lost its weight almost completely
and to be moved by an unknown force.
- As a development of this stage, the body
rises into the air, and remains there for
an appreciably long period, from a second
to an hour or more.
Let him further investigate any mental results
which may occur.
- Third Practice. --- In order both to
economise his time and to develo˙ his powers, let
the Zelator practise the deep full breathing
which his preliminary exercises will have taught
him during his walks. Let him repeat a sacred
sentence (mantra) or let him count, in such a way
that his footfall beats accurately with the
rhythm thereof, as is done in dancing. Then let
him practise Pranayama, at first without the
WEH NOTE: Equinox spells this
"Kumbakham" in this spot only.
and paying no attention to the nostrils
otherwise than to keep them clear. Let him begin
by an indrawing of the breath for 4 paces, and a
breathing out for 4 paces. Let him increase this
gradually to 6.6, 8.8, 12.12, 16.16 and 24.24, or
more if he be able. Next let him practise in the
proper proportion 4.8, 6.12, 8.16, 12.24 and so
on. Then if he choose, let him recommence the
series, adding a gradually increasing period of
WEH NOTE: Equinox spells this
- Fourth practice. --- Following on this
third practice, let him quicken his mantra and
his pace until the walk develops into a dance.
This may also be practised with the ordinary
waltz step, using a mantra in three-time, such as
Αρτεμισ; or Iao,
Iao Sabao; in such cases the practice may be
combined with devotion to a particular deity: see
Liber CLXXV. For the dance as such it is better
to use a mantra of a non-committal character,
such as Το
WEH NOTE: The Equinox has this last
word as: "
or the like.
- Fifth practice. --- Let him practice
mental concentration during the dance, and
investigate the following experiments:
- The dance becomes independent of the
- Similar phenomena to those described in 5
(a), (b), (c), (d), occur.
- A note concerning the depth and fullness of the
breathing. In all proper expiration the last
possible portion of air should be expelled. In
this the muscles of the throat, chest, ribs, and
abdomen must be fully employed, and aided by the
pressing of the upper arms into the flanks, and
of the head into the thorax.
In all proper inspiration the last possible
portion of air must be drawn into the lungs.
In all proper holding of the breath, the body
must remain absolutely still.
Ten minutes of such practice is ample to induce
profuse sweating in any place of a temperature of
17 Degree C or over.
The progress of the Zelator in acquiring a depth
and fullness of breath should be tested by the
The exercises should be carefully graduated to
avoid overstrain and possible damage to the
This depth and fullness of breath should be kept
as much as possible, even in the rapid exercises,
with the exception of the sixth practice
- Sixth Practice. --- Let the Zelator
breathe as shallowly and rapidly as possible. He
should assume the attitude of his moment of
greatest expiration, and breathe only with the
muscles of his throat. He may also practice
lengthening the period between each shallow
This may be combined, when acquired, with
concentration on the Visuddhi cakkra, i.e. let
him fix his mind unwaveringly upon a point in the
spine opposite the larynx.)
WEH NOTE: In the Equinox this
parenthetic paragraph is identified as an
WEH NOTE: from this point, the text in
the Equinox diverges from this text. There is
an additional step: "11. "Seventh
practice." Let the Zelator breathe as
deeply and rapidly as possible." The
step numbered here as "Seventh" is
labeled "Eighth" in the Equinox.
- Seventh practice. --- Let the Zelator
practise restraint of breathing in the following
manner. At any stage of breathing let him
suddenly hold the breath, enduring the need to
breathe until it passes, returns, and passes
again, and so on until consciousness is lost,
either rising to Samadhi or similar supernormal
condition, or falling into oblivion.
- Ninth practice. -- Let him
practice the usual forms of Pranayama, but let
Kumbhakam be used after instead of before
expiration. Let him gradually increase the period
of this Kumbhakam as in the case of the other.
- A note concerning the conditions of these
The conditions favourable are dry, bracing air, a
warm climate, absence of wind, absence of noise,
insects and all other disturbing influences,
Note that in the early stages of
concentration of the mind, such annoyances
a retired situation, simple food eaten in
great moderation at the conclusion of the
practices of morning and afternoon, and on no
account before practising. Bodily health is
almost essential, and should be most carefully
guarded (See Liber CLXXXV, "Task of a
Neophyte"). A diligent and tractable
disciple, or the Practicus of the Zelator, should
aid him in his work. Such a disciple should be
noiseless, patient, vigilant, prompt, cheerful,
of gentle manner and reverent to his master,
intelligent to anticipate his wants, cleanly and
gracious, not given to speech, devoted and
unselfish. With all this he should be fierce and
terrible to strangers and all hostile influences,
determined and vigorous, increasingly vigilant,
the guardian of the threshold.
It is not desirable that the Zelator should
employ any other creature than a man, save in
cases of necessity. Yet for some of these
purposes a dog will serve, for others a woman.
There are also others appointed to serve, but
these are not for the Zelator.
- Tenth Practice. --- Let the Zelator
experiment if he will with inhalations of oxygen,
nitrous oxide, carbon dioxide, and other gases
mixed in small proportion with his air during his
practices. These experiments are to be conducted
with caution in the presence of a medical man of
experience, and they are only useful as
facilitating a simulacrum of the results of the
proper practices and thereby enheartening the
- Eleventh practice. --- Let the Zelator
at an time during the practices, especially
during the periods of Kumbhakam, throw his will
utterly towards his Holy Guardian Angel,
directing his eyes inward and upward, and turning
back his tongue as if to swallow it. (This latter
operation is facilitated by severing the fraenum
linguae, which, if done, should be done by a
competent surgeon. We do not advise this or any
similar method of cheating difficulties. This is,
WEH NOTE: Harmless, that is, if you
don't mind the danger of choking to death in
In this manner the practice is to be raised
from the physical to the spiritual-plane, even as
the words Ruh, Ruach, Pneuma, Spiritus, Geist,
Ghost, and indeed words of almost all languages,
have been raised from their physical meanings of
WEH NOTE: The Equinox adds
"air," to this list.
breath, or movement, to the spiritual plane.
(RV is the old root meaning Yoni and hence Wheel
(Fr. roue, Lat. rota, wheel) and the
corresponding Semitic root means "to
go". Similarly spirit is connected with
"spiral". -- Ed.)
- Let the Zelator attach no credit to any
statements that may have been made throughout the
course of this instruction, and reflect that even
the counsel which we have given as suitable to
the average case may be entirely unsuitable to