Magick in Theory and Practice (Section 4)

22. Further concerning méditation. — Moreover let the Philosophus imagine to himself that he hath indeed succeeded in his dévotion, and that his Lord hath appeared to him, and that they converse as may be fitting. 23. Concerning the JVLysterious Triangle. — Now 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 Magick 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 tighdy round and round ail, even the Mantram or Continuous Prayer. 24. Concerning the Aîantram or Continuous Prayer. — Let the Philosophus weave the Name of the particular Deity into a sentence short and rhythmical, as, for Artémis: èttsXGgv, èTusXOov, ApT£fJuç ; or, for Shiva : Namo Shivaya namaha Aum 3 or, for Mary 3 Ave Maria3 or for Pan, Xoups HcoTY)p Koopiou, Ito Ilav, Ico Uav ; or, for Allah, Hua Allahu alazi lailaha ilia 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 ail other. 25. Concerning the Active and the Passive. — Let the Philo¬ sophus 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 a sublime modesty. As it is written, Liber LXV. ii. 59, “I hâve called unto thee, and I hâve journeyed with 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 véritable rhythm is established between the States, as it were the swinging of a pen- dulum. But let him reflect that a vast intelligence is required for this 3 for he must stand as it were almost without himself to watch those phases of himself, And to do this is an high Art, and per- taineth not altogether to the grade of Philosophus. Neither is it of itself helpful, but rather the reverse in this especial practice. — 39b