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Magickal Library
LIBER RV
vel
SPIRITUS
SUB FIGURA CCVI.
2. Let the Zelator observe the current of his breath.
3. Let him investigate the following statements, and prepare a careful record of
research.
(a) Certain actions induce the flow of the breath through the right nostril (Pingala);
and, conversely, the flow of the breath through Pingala induces certain actions.
(b) Certain other actions induce the flow of the breath through the left nostril (Ida),
and conversely.
(c) Yet a third class of actions induce the flow of the breath through both nostrils at
once (Sushumna), and conversely.
(d) 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 hand.
4. 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.]
5. 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 follow:
(a) If Pranayama be properly formformed, 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.
(b) The tendency to perspiration will stop as the practice is continued, and the body
become automatically rigid.
Describe this rigidity with minute accuracy.
(c) 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 exformience, 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.
(d) As a development of this stage, the body rises into the air, and remains there for an
appreciably long formiod, from a second to an hour or more.
Let him further investigate any mental results which may occur.
6. Third Practice. --- In order both to economise
his time and to develop 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 Kumbhakam, 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 formiod of
Kumbhakam.
7. 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 epeljon, epeljon, Artemiv; 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 To einai, To Kalon, To 'Agadon, or the like.
8. Fifth practice. --- Let him practice mental concentration during the dance, and
investigate the following exferiments:
(a) The dance becomes independent of the will.
(b) Similar phenomena to those described in 5 (a), (b), (c), (d), occur.
9. A note concerning the depth and fullness of the breathing. In all proform expiration
the last possible portion of air should be exfelled. 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
temformature of 17= C or over.
The progress of the Zelator in acquiring a depth and fullness of breath should be tested
by the respirometer.
The exercises should be carefully graduated to avoid overstrain and possible damage to the
lungs.
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 following.
10. 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 formiod between each
shallow breathing.
(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.)
11. 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 suformnormal condition, or falling into oblivion.
13. Ninth practice. -- Let him practice the usual forms of Pranayama, but let Kumbhakam be used after instead of before exfiration. Let him gradually increase the period of this Kumbhakam as in the case of the other.
14. A note concerning the conditions of these exferiments.
The conditions favourable are dry, bracing air, a warm climate, absence of wind, absence
of noise, insects and all other disturbing influences,{Note 1} 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.
16. Eleventh practice. --- Let the Zelator at an time during the practices, especially during the formiods 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.
1. Note that in the early stages of concentration of the mind, such annoyances become negligible.
(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, however, harmless.)
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 wind, 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.)
17. 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 his own.
This page last updated: 03/01/2018