LIBER V VEL REGULI PDF

Kether is in Malkuth and vice versa. I am God, I very God of very God; I go upon my way to work my Will; I have made Matter and Motion for my mirror; I have decreed for my delight that Nothingness should figure itself as twain, that I might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. I am not that which is not; I know not that which knows not; I love not that which loves not. For I am Love, whereby division dies in delight; I am Knowledge, whereby all parts, plunged in the whole, perish and pass into perfection; and I am that I am, the being wherein Being is lost in Nothing, nor designs to be but its Will to unfold its nature, its need to express its perfection in all possibilities, each phase a partial phantasm, and yet inevitable and absolute. The Master of the Temple is the Hanged Man. In the commentary to Reguli, we read: I am God, I very God of very God; I go upon my way to work my Will; I have made Matter and Motion for my mirror; I have decreed for my delight that Nothingness should figure itself as twain, that I might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows.

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To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Notes on Liber V vel Reguli. Paul Thomas. Liber Reguli is the standard Thelemic Ritual of Invocation. Therefore, it seems we have this ritual as a window to the royal star of the new aeon. Regulus is further one of the principal Watcher stars from which the Hebrews derived their Archangels.

The first gesture is the Oath of Enchantment, the Eleven-fold Seal. The ritual begins with a striking of the battery , which of course adds to 11, the number of Magick, but the order of these knocks leaves a bit to ponder. The presence of the number 3 brings to mind the Trident, as a high Magickal Weapon symbolizing the resolution of duality into a unity. These weapons are employed as a means of establishing and preserving a unity of the Will. An Adept, at the head of a certain lineage of the A.

According to this new Gnosis, the Scourge complements the Wand and must be a tool of the Supernals in order to eradicate conflicts to the Will. Yea, the Aspiration could not succeed or flourish without these weapons.

Interesting to note also that the name of Chrononzon is by Gematria, though it is not traditional to combine numbers in this way. Looking at the knocks in a manner other than with 1 and 1 equaling eleven, we can look at the sequence as 1 1- Defeating Choronzon via the Magick of Thelema. The Priestess of the Silver Star demonstrates the emanations from Kether traveling down the middle pillar through the Supernal Triad. Furthermore, the number 3 represents the point defined by relation to two others, based upon the definition given in Liber Malkuth is here excluded, as it is not incorporated into the three triads on the Tree of Life.

The Individual, in relation to each of its three selfs further connects the idea of 3. Each point is illustrated in relation to the two others that define it. I originally thought this to be an error, as the Sahasrara chakra is traditionally attributed to Kether, but you will find as we continue to trace the Sigil of the Grand Hierophant that the current scheme fits nicely.

Next a line is traced down to the Maladhara Chakra, Hadit, and Malkuth. Sagittarius is the current manifestation in the procession of Aeons, and is the ninth zodiacal constellation along the elliptic. When taken with the above discourse on the knocks, we can see the numbers 3, 6, and 9, by adding each 3 to the one before it in the sequence.

For a complete exposition on the importance of these numbers and their relationship to the present cosmic aeon, you are referred to Gnostic Cycles, by Frater Zephyros. The union of opposites, which is the Magick of Thelema, is stated early in this ritual. Next, the name of Therion is invoked, as the Anahatta and Manipura chakras are stimulated, both corresponding to the Triad of the Rosey Cross.

Finally, the name of Babalon is invoked and the remaining two primary Chakras are marked- Svadisthana and Muladhara, or Yesod and Malkuth.

Note also the values of these three paths equal The magician should also note that 6 Thelemic God names just have been invoked. This will show its relevance with the closing of the First Gesture.

The Vertical and Horizontal components give 9 points of contact to the body, leaving out the circle drawn about the head. This exclusion is based upon the actual text of the ritual, Thus shall he formulate the Sigil of the Grand Hierophant, but dependent from the Circle. This further connects with the idea of 9 in the first set of knocks.

The 6 is found in the number of God Names, and a 3 appears with the three paths that are traced in the sigil, once again relating to the Gnostic Cycles. This is another symbol of the Great Work, and should be studied in conjunction with the Hexagram rituals of Thelema. The Magickal Formulae are repeated at this point in the rite, once more establishing the Thelemic Current within the Magician and also outside of the Magician, into the sphere of his Magickal Circle.

The connections within this ritual demonstrate themselves when one observes that there are five Words of Power invoked. Combining with the six Thelemic God names, gives us 6 and 5.

Reversed, or by Thrashraq, the qabalistic process of reversing numbers, we get of course 56, the number of NU Nuit, the Ain, Naught, Our Lady Note also that the text states to clasp the Wand with fingers and thumbs interlaced, again giving us Finally, the battery is struck Moreover, the number five indicates Horus, Mars and Geburah with the High Priestess on either side, the Priestess of the Silver Star, indicated by the number three.

Here we also have 5 as the letter He, suggesting a window to the Supernal Triad of which Binah 3 is the first attainment.

It could also be said that The Star elevates and exalts the Adept, bringing the consciousness from Tiphareth to the Supernals, relating to the effects of The Emperor upon the Zelator in Yesod and the Astral Triad.

This is demonstrated by the Path of Tzaddi, which brings the Zelator from Yesod to Netzach, the lower manifestation of Binah, 3. In the Naples Arrangement in Liber , the number 5 is attributed to Motion.

In the context of Liber Reguli, this indicates the accumulation of power and the release in a forward motion, which will be carried on in the Second Gesture.

In summary, the 5 is the moving from the 3 Astral triad , to the 3 Supernal Triad. Hadit is the point that possesses position but no size, and the Khabs is the name of his house, as is the number cf. AL II; Further, he is the innermost essence of the Star, Horus, and is always the center of Nuit. With the door, or rather window to the Thelemic current Boleskine open, the aspirant is now able, if he will, to take that energy and manifest it within his own world, done by the actions of the Second Gesture, The Enchantment.

The magician advances to the circumference of his circle, facing Boleskine Thelemic East. One could also pace with the stealth and swiftness of a Lion, and I am intrigued by the metaphor of the Tiger, and the Lion seems a good image as well. The purpose here is to clear the circle for the upcoming invocations, by making one banishing revolution. Upon completion of this one revolution, the magician gives the Sign of Hours, the Enterer, at the East, channeling the energy from Boleskine into the circle and around the circumference.

This corroborates the theory that the first revolution was a preliminary banishment. Continuing and arriving at Thelemic North, the magician draws the averse, invoking pentagram of Air Aquarius, Venus, the Hierophant. Some will assert that the image of the God or Goddess should appear transposed over the image of the pentagram. I, however, disagree; if the concentration is focused and strong enough, the image of the pentagram will utterly block out any other.

The purpose of the averse pentagrams is to invoke the Spirit descended into the Matter, or, the Kether in Malkuth. It is a calling down of the Spirit of each element, and with this first pentagram, invoking the Spirit of Air.

The magician travels from the North widdershins to East, gives the Sign of The Enterer, and then continues around to the South. The object of this is twofold: one, to precede each elemental invocation with the force from the kiblah, and two, to create a total number of circumambulations of 5 which unites the 5 with the 6, or 11 half-circles, which we know is the number of Magick.

Of the interaction between Therion and Babalon, the Beast and the Earth, we are thus born, bringing into existence Nu and Had. We are declaring the Earth as our mother with the Sky as Her Child. This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all.

My ecstasy is in yours. My joy is to see your joy. With the completion of the invocation of Air, Fire, Earth and Water, we accumulate 4 revolutions within the Circle. The final revolution comes when the Operator performs a spiral dance beginning in the West and arriving in the center of the circle, facing Boleskine. This dance is also directed widdershins, but includes revolutions in the same direction on the axis of the Operator. Seemingly, this last dance is one revolution with four more there within, indicating, as we know that 5 is the number of Motion, the transcending of the material world into the world of the Spirit, the Fifth Element.

Also, this spiral dance gives us 1 and 4- the Indefinable Point, and its establishment as Matter. This is corroborated when we remember that 5 is Motion, and it is the Spirit which gives Motion to Matter. This symbol in itself is complex. Generally, it consists of the symbol of Sol Hadit , seated in a crescent Moon Nuit with the two testes being the Beast and Babalon. This symbol is traced to represent the element of Spirit.

Rising from the strike, the magician assumes the attitude of Mater Triumphans, symbolically giving birth to the Thelemic Current upon the Earth. This action completes the vertical invocations and combined with the horizontal, demonstrates that the length of the Temple is from North to South, the breadth from East to West, and the height from the Abyss to the Abyss.

MITP cap. LA is Naught, and the Universe in that phase, with its potentialities of manifestation Cf. Liber ABA. LA is assigned to the North and the West, the feminine or passive quarters, and AL is assigned to the South and East, the masculine or active quarters. ShT is therefore assigned to the vertical column created.

They are too complex for this short treatise. The proclamations given are themselves interesting when looked at closely, particularly the last two lines.

We know that F is Vau in Hebrew, with a value of 6. Vau is also the Hierophant Atu. We now have five words each beginning with a value of 6. Note that this ecliptic crosses at the constellation Sagittarius.

These weapons are the Scourge, Dagger and Chain as discussed previous. As complex as Liber V vel Reguli might seem, its successful performance is marked rather easily.

As this Aeon marks the growth of the Child into Maturity, we as Magicians, Thelemites, and Aspirants, use the power of the 3, the 6, and the 9, by way of the 5, to complete the fulfillment of our Wills, and attain that which is inevitable, the ascending of our Being from the lowest to the Highest, AMEN.

Love is the law, love under will.

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AHIH and Liber V vel Reguli

Post a Comment. Do what thou wilt shall be the whole of the Law. No supernatural energies are stirred by this ritual: as in the LBRP and Star Ruby, the mechanism and effects are purely psychological. The processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be. If you intend to perform Liber V, I recommend a solid grounding in the standard pentagram rituals first and some significant experience with invoking.

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Liber V vel Reguli

Liber V vel Reguli- lecture. Liber V vel Reguli. Do what thou wilt shall be the whole of the Law. Love is the law, love under will. Last edited by aedria; at PM. Re: Liber V vel Reguli- lecture.

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Being the Ritual of the Mark of the Beast: an incantation proper to invoke the Energies of the Aeon of Horus, adapted for the daily use of the Magician of whatever grade. Let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. Let him give the sign of Horus or the Enterer as he passeth, so to project the Force that radiateth from Boleskine before him. Let him pace his Path until he comes to the North; there let him halt, and turn his face to the North.

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Regulus is also the name of the star which marks the beginning or 0 degree of the constellation Leo. Let the Magician, robed and armed as he may deem to be fit, turn his face towards Boleskine, that is the House of The Beast Longitude 4. However it does not necessarily have to be so. Since later the text specifies that the Magician must grasp his Wand, the "robed and armed as he may deem to be fit" is not as wide-ranging as it may sound. Note that there are four sets of eleven knocks during the complete ritual, making 44 in total, representing the materialisation of magical energy, and also being a number of Ra-Hoor-Khuit. Let him put the Thumb of his right hand between its index and medius, and make the gestures hereafter following.

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