Liber RV vel Spiritus sub figura CCVI 3XEOLFDWLRQ LQ &ODVV % KHUH 7KHUH DUH VLJQV WKDW WKLV YHUVLRQ KDV EHHQ HGLWHG QRWDEO\ FKDQJHV ZHUH PDGH LQ SXQFWXDWLRQ :(+ 127( 7KH /LEHU RPLWV VHFWLRQV DQG LQ HDUOLHU SXEOLFDWLRQ LQ (48,12; , DV ZHOO DV 7KHUH LV RQH RULJLQDO IRRWQRWH DQG WKH RWKHUV DUH PLQH 7KHUH ZDV DOVR D SKRWR SDJH LQ WKH DQG FDSLWDOL]DWLRQ 7KH HGLWLQJ DSSHDUV WR EH GHIHFWLYH ZLWK VRPH PDWHULDO RPLWWHG LQDGYHUWHQWO\ (48,12; YHUVLRQ 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 4. )LUVW SUDFWLFH --- Let him concentrate his mind upon back of the hand. 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 6HFRQG SUDFWLFH Pranayama. --- This is outlined in Practicus, may determine.] 5. 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 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. b. The tendency to perspiration will sto˙ 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 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. d. 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. 6. 7KLUG 3UDFWLFH --- 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 Kumbhakam, :(+ 127( (TXLQR[ VSHOOV WKLV .XPEDNKDP LQ WKLV VSRW RQO\ 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 pr portion 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 Kumbhakam. :(+ 127( (TXLQR[ VSHOOV WKLV .XPEKDNKDP 7. )RXUWK SUDFWLFH --- 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 GR:epsilon-pi-epsilon-lambda-theta- omicron-nu, GR:epsilon-pi-epsilon-lambda-theta- omicron-nu, GR:Alpha-rho-tau-epsilon-mu-iota- sigma; 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 GR:Tau-omicron GR:epsilon-iota-nu-alpha-iota, GR:Tau-omicron GR:Kappa-alpha-lambda-omicron- nu, GR:Tau-omicron 'GR:Alpha-gamma-alpha-delta- omicron-nu, _____________________________________________________________________________________ :(+ 127( 7KH (TXLQR[ KDV WKLV ODVW ZRUG DV *5JDPPDDOSKDWKHWDDOSKDQX or the like. 8. )LIWK SUDFWLFH --- Let him practice mental concentration during the dance, and investigate the following experiments: 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 pr per 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 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 10. 6L[WK 3UDFWLFH --- Let the Zelator breathe as shallowly the exception of the sixth practice following. 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 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.) FRPPHQW :(+ 127( ,Q WKH (TXLQR[ WKLV SDUHQWKHWLF SDUDJUDSK LV LGHQWLILHG DV DQ HGLWRULDO DGGLWLRQDO VWHS 6HYHQWK SUDFWLFH /HW WKH =HODWRU EUHDWKH DV GHHSO\ DQG UDSLGO\ DV :(+ 127( IURP WKLV SRLQW WKH WH[W LQ WKH (TXLQR[ GLYHUJHV IURP WKLV WH[W 7KHUH LV DQ SRVVLEOH 7KH VWHS QXPEHUHG KHUH DV 6HYHQWK LV ODEHOHG (LJKWK LQ WKH (TXLQR[ 11. 6HYHQWK SUDFWLFH --- 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. 13. 1LQWK SUDFWLFH -- 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. 14. A note concerning the conditions of these experiments. The conditions favourable are dry, bracing air, a warm climate, absence of wind, absence of noise, insects and all other disturbing influences, QHJOLJLEOH 1RWH WKDW LQ WKH HDUO\ VWDJHV RI FRQFHQWUDWLRQ RI WKH PLQG VXFK DQQR\DQFHV EHFRPH 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. 15. 7HQWK 3UDFWLFH --- 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 16. (OHYHQWK SUDFWLFH --- Let the Zelator at an time during Zelator. 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, however, harmless.) VOHHS :(+ 127( +DUPOHVV WKDW LV LI \RX GRQ W PLQG WKH GDQJHU RI FKRNLQJ WR GHDWK LQ \RXU _____________________________________________________________________________________ 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, :(+ 127( 7KH (TXLQR[ DGGV DLU WR WKLV OLVW 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. _____________________________________________________________________________________