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0. This is the Book of Uniting Himself to a particular Deity by devotion.

1. &RQVLGHUDWLRQVEHIRUHWKH7KUHVKROGFirst concerning the choice of a

particular Deity. This matter is of no import, sobeit that thou choose one

suited to thine own highest nature. Howsoever, this method is not so

suitable for gods austere as Saturn, or intellectual as Thoth. But for such

deities as in themselves partake in anywise of love it is a perfect mode.

2. &RQFHUQLQJWKHSULPHPHWKRGRIWKLV0DJLFN$UWLet the devotee

consider well that although Christ and Osiris be one, yet the former is to

be worshipped with Christian, and the latter with Egyptian rites. And this

although the rites themselves are ceremonially equivalent. There should,

however, be RQHsymbol declaring the transcending of such limitations;

and with regard to the Deity also, there should be some RQHaffirmation

of his identity both with all other similar gods of other nations, and with

the Supreme of whom all are but partial reflections.

3. &RQFHUQLQJWKHFKLHISODFHRIGHYRWLRQ This is the Heart of the Devotee,

and should be symbolically represented by that room or spot which he

loves best. And the dearest spot therein shall be the shrine of his

temple. It is most convenient if this shrine and altar should be

sequestered in woods, or in a private grove, or garden. But let it be

protected from the profane.

4. &RQFHUQLQJWKH,PDJHRIWKH'HLW\ Let there be an image of the Deity;

first because in meditation there is mindfulness induced thereby; and

second because a certain power enters and inhabits it by virtue of the

ceremonies; or so it is said, and We deny it not. Let this image be the

most beautiful and perfect which the devotee is able to procure; or if he

be able to paint or to carve the same, it is all the better. As for Deities

with whose nature no Image is compatible, let them be worshipped in an

empty shrine. Such are Brahma, and Allah. Also some postcaptivity

conceptions of Jehovah.

5. )XUWKHUFRQFHUQLQJWKHVKULQH. Let this shrine be furnished approÿriately

as to its ornaments, according to the book 777. With ivy and pine-cones,

that is to say, for Bacchus, and let lay before him both grapes and wine.

So also for Ceres let there be corn, and cakes; or for Diana moon-wort

and pale herbs, and pure water. Further it is well to support the shrine

with talismans of the planets, signs and elements appropriate. But these

should be made according to the right Ingenium of the Philosophus by

the light of the Book 777 during the course of his Devotion. It is also well,

nevertheless, if a magick circle with the right signs and names be made

beforehand.

6. &RQFHUQLQJWKH&HUHPRQLHV Let the Philosophus prepare a powerful

Invocation of the particular Deity according to his Ingenium. But let it

consist of these several parts:

First, an Imprecation, as of a slave unto his Lord.

Second, an Oath, as of a vassal to his Liege.

Third, a Memorial, as of a child to his Parent.

Fourth, an Orison, as of a Priest unto his God.

Fifth, a Colloquy, as of a Brother with his Brother.

Sixth, a Conjuration, as to a Friend with his Friend.

Seventh, a Madrigal, as of a Lover to his Mistress.

And mark well that the first should be of awe, the second of fealty, the

third of dependence, the fourth of adoration, the fifth of confidence, the

sixth of comradeship, the seventh of passion.

7. )XUWKHUFRQFHUQLQJWKHFHUHPRQLHV. Let then this Invocation be the

principal part of an ordered ceremony. And in this ceremony let the

Philosophus in no wise neglect the service of a menial. Let him sweep

and garnish the place, sprinkling it with water or with wine as is

appropriate to the particular Deity, and consecrating it with oil, and with

such ritual as may seem him best. And let all be done with intensity and

minuteness.

8. &RQFHUQLQJWKHSHULRGRIGHYRWLRQDQGWKHKRXUVWKHUHRI Let a fixed

period be set for the worship; and it is said that the least time is nine

days by seven, and the greatest seven years by nine. And concerning

the hours, let the Ceremony be performed every day thrice, or at least

once, and let the sleep of the Philosophus be broken for some purpose

of devotion at least once in every night.

Now to some it may seem best to appoint fixed hours for the ceremony,

to others it may seem that the ceremony should be performed as the

spirit moves them so to do: for this there is no rule.

9. &RQFHUQLQJWKH5REHVDQG,QVWUXPHQWV. The Wand and Cup are to be

chosen for this Art; never the Sword or Dagger, never the Pantacle,

unless that Pantacle chance to be of a nature harmonious. But even so it

is best to keep the Wand and Cup, and if one must choose, the Cup.

For the Robes, that of a Philosoÿhus, or that of an Adept Within is most

suitable; or, the robe best fitted for the service of the particular Deity, as

a bassara for Bacchus, a white robe for Vesta. So also, for Vesta, one

might use for instrument the Lamp; or the sickle, for Chronos.

10. &RQFHUQLQJWKH,QFHQVHDQG/LEDWLRQV The incense should follow the

nature of the particular Deity; as, mastic for Mercury, dittany for

Persephone. Also the libations, as, a decoction of nightshade for

Melancholia, or of Indian hemp for Uranus.

11. &RQFHUQLQJWKHKDUPRQ\RIWKHFHUHPRQLHV Let all these things be

rightly considered, and at length, in language of the utmost beauty at the

command of the Philosophus, accompanied, if he has skill, by music,

and interwoven, if the particular Deity be jocund, with dancing. And all

being carefully prepared and rehearsed, let it be practised daily until it be

wholly rhythmical with his aspiration, and as it were, a part of his being.

12. &RQFHUQLQJWKHYDULHW\RIWKHFHUHPRQLHV Now, seeing that every man

differeth essentially from every other man, albeit in essence he is

identical, let also these ceremonies assert their identity by their diversity.

For this reason do We leave much herein to the right Ingenium of the

Philosophus.

13. &RQFHUQLQJWKHOLIHRIWKHGHYRWHH First, let his way of life be such as is

pleasing to the particular Deity. Thus to invoke Neptune, let him go a-

fishing; but if Hades, let him not approach the water that is hateful to

Him.

14. )XUWKHUFRQFHUQLQJWKHOLIHRIWKHGHYRWHH Let him cut away from his life

any act, word, or thought, that is hateful to the particular Deity; as,

unchastity in the case of Artemis, evasions in the case of Ares. Besides

this, he should avoid all harshness or unkindness of any kind in thought,

word, or deed, seeing that above the particular Deity is One in whom all

is One. Yet also he may deliberately practise cruelties, where the

particular Deity manifests His Love in that manner, as in the case of Kali,

and of Pan. And therefore, before the beginning of his period of

devotion, let him practise according to the rules of Liber Jugorum.

15. )XUWKHUFRQFHUQLQJWKHOLIHRIWKHGHYRWHH Now, as many are fully

occupied with their affairs, let it be known that this method is adaptable

to the necessities of all.

And We bear witness that this which followeth is the Crux and

Quintessence of the whole Method.

First, if he have no Image, let him take anything soever, and consecrate

it as an Image of his God. Likewise with his robes and instruments, his

suffumigations and libations: for his Robe hath he not a nightdress; for

his instrument a walking stick; for his suffumigation a burning match; for

his libation a glass of water?

But let him consecrate each thing that he useth to the service of that

particular Deity, and not profane the same to any other use.

16. &RQWLQXDWLRQ Next, concerning his time, if it be short. Let him labour

mentally upon his Invocation, concentrating it, and let him perform this

Invocation in his heart whenever he hath the leisure. And let him seize

eagerly upon every opportunity for this.

17. &RQWLQXDWLRQ Third, even if he have leisure and preparation, let him seek

ever to bring inward the symbols, so that even in his well ordered shrine

the whole ceremony revolve inwardly in his heart, that is to say in the

temple of his body, of which the outer temple is but an image. For in the

brain is the shrine, and there is no Image therein; and the breath of man

is the incense and the libation.

18. &RQWLQXDWLRQ Further concerning occupation. Let the devotee transmute

within the alembic of his heart every thought, or word, or act into the

spiritual gold of his devotion.

As thus: eating. Let him say: "I eat this food in gratitude to my Deity that

hath sent it to me, in order to gain strength for my devotion to Him."

Or: sleeping. Let him say: "I lie down to sleep, giving thanks for this

blessing from my Deity, in order that I may be refreshed for new

devotion to Him."

Or: reading. Let him say: "I read this book that I may study the nature of

my Deity, that further knowledge of Him may inspire me with deeper

devotion to Him."

Or: working. Let him say: "I drive my spade into the earth that fresh

flowers (fruit, or what not) may spring up to His glory, and that I, purified

by toil, may give better devotion to Him."

Or: whatever it may be that he is doing, let him reason it out in his own

mind, drawing it through circumstance and circumstance to that one end

and conclusion of the matter. And let him not perform the act until he

hath done this.

As it is written: Liber VII , cap. v. ---

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And Remember Well, that if thou wert in truth a lover, all this wouldst thou do of thine own

nature without the slightest flaw or failure in the minutest part thereof.

19. &RQFHUQLQJWKH/HFWLRQV Let the Philosoÿhus read solely in his copies of

the holy books of Thelema, during the whole period of his devotion. But

if he weary, then let him read books which have no part whatever in

love, as for recreation.

But let him copy out each verse of Thelema which bears upon this

matter, and ponder them, and comment thereupon. For therein is a

wisdom and a magic too deep to utter in any other wise.

20. &RQFHUQLQJWKH0HGLWDWLRQV Herein is the most potent method of

attaining unto the End, for him who is thoroughly prepared, being

purified by the practice of the Transmutation of deed into devotion, and

consecrated by the right performance of the holy ceremonies. Yet herein

is danger, for that the Mind is fluid as quicksilver, and bordereth upon

the Abyss, and is beset by many sirens and devils that seduce and

attack it to destroy it. Therefore let the devotee beware, and precise

accurately his meditations, even as a man should build a canal from sea

to sea.

21. &RQWLQXDWLRQ Let then the Philosophus meditate upon all love that hath

ever stirred him. There is the love of David and of Jonathan, and the

love of Abraham and Isaac, and the love of Lear and Cordelia, and the

love of Damon and Pythias, and the love of Sappho and Atthis, and the

love of Romeo and Juliet, and the love of Dante and Beatrice, and the

love of Paolo and Francesca, and the love of Caesar and Lucrezia

Borgia, and the love of Aucassin and Nicolette, and the love of Daphnis

and Chloe, and the love of Cornelia and Caius Gracchus, and the love of

Bacchus and Ariadne, and the love of Cupid and Psyche, and the love of

Endymion and Artemis, and the love of Demeter and Persephone, and

the love of Venus and Adonis, and the love of Lakshmi and Vishnu, and

the love of Siva and Bhavani, and the love of Buddha and Ananda, and

the love of Jesus and John, and many more.

Also there is the love of many saints for their particular deity, as of St.

Francis of Assisi for Christ, of Sri Sabhapaty Swami for Maheswara, of

Abdullah Haji Shirazi for Allah, of St Ignatius Loyola for Mary, and many

more.

Now do thou take one such story every night, and enact it in thy mind,

grasping each identity with infinite care and zest, and do thou figure

thyself as one of the lovers and thy Deity as the other. Thus do thou

pass through all adventures of love, not omitting one; and to each do

thou conclude: How pale a reflection is this of my love for this Deity!

Yet from each shalt thou draw some knowledge of love, some intimacy

with love, that shall aid thee to perfect thy love. Thus learn the humility of

love from one, its obedience from another, its intensity from a third, its

purity from a fourth, its peace from yet a fifth.

So then thy love being made perfect, it shall be worthy of that perfect

love of His.

22. )XUWKHUFRQFHUQLQJPHGLWDWLRQ Moreover let the Philosophus imagine to

himself that he hath indeed succeeded in his devotion, and that his Lord

hath appeared to him, and that they converse as may be fitting.

23. &RQFHUQLQJWKH0\VWHULRXV7ULDQJOH Now then as three cords separately

may be broken by a child, while those same cords duly twisted may bind

a giant, let the Philosophus learn to entwine these three methods of

Magic into a Spell.

To this end let him understand that as they are One, because the end is

one, so are they One because the method is One, even the method of

turning the mind toward the particular Deity by love in every act.

And lest thy twine slip, here is a little cord that wrappeth tightly round

and round all, even the Mantram or Continuous Prayer.

24. &RQFHUQLQJWKH0DQWUDPRU&RQWLQXRXV3UD\HU Let the Philosophus

weave the Name of the Particular Deity into a sentence short and

rhythmical, as, for Artemis: epsilon-pi-epsilon-lambda-theta-omicron-nu,

epsilon-pi-epsilon-lambda-theta-omicron-nu, Alpha-rho-tau-epsilon-mu-

iota-sigma; or, for Shiva: Namo Shivaya namaha Aum; or, for Mary: Ave

Maria; or for Pan, chi-alpha-iota-rho-epsilon Sigma-omega-tau-eta-rho

kappa-omicron-sigma-mu-omicron-upsilon, Iota-omega Pi-alpha-nu,

Iota-omega Pi-alpha-nu; or, for Allah: Hua Allahu alazi lailaha illa Hua.

Let him repeat this day and night without cessation mechanically in his

brain, which is thus made ready for the advent of that Lord, and armed

against all other.

25. &RQFHUQLQJWKH$FWLYHDQGWKH3DVVLYH Let the Philosophus change

from the active love of his particular Deity to a state of passive waiting,

even almost a repulsion, the repulsion not of distaste, but of sublime

modesty.

As it is written, Liber LXV.ii.59. I have called unto Thee, and I have

journeyed unto Thee, and it availed me not. 60. I waited patiently, and

Thou wast with me from the beginning.

Then let him change back to the Active, until a veritable rhythm is

established between the states, as it were the swinging of a Pendulum.

But let him reflect that a vast intelligence is required for this; for he must

stand as it were almost without himself to watch those phases of himself,

And to do this is a high Art, and pertaineth not altogether to the grade of

Philosoÿhus. Neither is it of itself helpful, but rather the reverse, in this

especial practice.

26. &RQFHUQLQJVLOHQFH Now there may come a time in the course of this

practice when the outward symbols of devotion cease, when the soul is

as it were dumb in the presence of its God. Mark that this is not a

cessation, but a transmutation of the barren seed of prayer into the

green shoot of yearning. This yearning is spontaneous, and it shall be

left to grow, whether it be sweet or bitter. For often times it is as the

torment of hell in which the soul burns and writhes unceasingly. Yet it

ends, and at its end continue openly thy Method.

27. &RQFHUQLQJ'U\QHVV Another state wherein at times the soul may fall is

this dark night. And this is indeed purifying in such depths that the soul

cannot fathom it. It is less like pain than like death. But it is the

necessary death that comes before the rising of a body glorified.

This state must be endured with fortitude; and no means of alleviating it

may be employed. It may be broken up by the breaking up of the whole

Method, and a return to the world without. This cowardice not only

destroys the value of all that has gone before, but destroys the value of

the Oath of Fealty that thou hast sworn, and makes thy Will a mockery to

men and gods.

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