LIBER YOD
                        SUB FIGURA DCCCXXI

   (This book was formerly called Vesta.  It is referred to the path of Virgo
 and the letter Yod.)

                                 I.

   1. This is the book of drawing all to a point.
   2. Herein are described three methods whereby the consciousness of the Many
 may be melted to that of the One.

                                II.

                           FIRST METHOD

   0. Let a magical circle be constructed, and within it an upright Tau drawn
 upon the ground.  Let this Tau be devised into 10 squares (See Liber
 CMLXIII., Illustration 1.)
   1. Let the magician be armed with the Sword of Art.1
   2. Let him wear the black robe of a Neophyte.
   3. Let a single flame of camphor burn at the top of the Tau, and let there
 be no other light or ornament.{Note 1}
   4. Let him "open" the Temple as in DCLXXI or in any other convenient
 manner.
   5. Standing at the appropriate quarters, at the edge of the circle, let him
 banish the 5 elements by the appropriate rituals.
   6. Standing at the edge of the circle, let him banish the 7 planets by the
 appropriate rituals.  Let him face the actual position of each planet in the
 heavens at the time of his working.
   7. Let him further banish the twelve signs of the Zodiac by the appropriate
 rituals, facing each sign in turn.
   8. Let him at each of these 24 banishings make three circumambulations
 widdershins, with the signs of Horus and Harpocrates in the East as he passes
 it.

 ----------------
 1. In circumstances where this is inappropriate let him be armed
 with wand and lamp instead of as in text. --- N.


   -410-

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   9. Let him advance to the square of Malkuth in the Tau, and perform a
 ritual of banishing Malkuth.  But here let him not leave the square to
 circumambulate the circle, but use the formula and God-form of Harpocrates.
   10. Let him advance in turn to the squares Jesod, Hod, Netzach, Tiphereth,
 Geburah, Chesed and banish each by appropriate rituals.
   11. And let him know that such rituals include the pronunciation of the
 appropriate names of God backwards, and also a curse against the Sephira in
 respect of all that which it is, for that which distinguishes and separates
 it from Kether.
   12. Advancing to the squares of Binah and Chokmah in turn, let him banish
 these also.  And for that by now an awe and trembling shall have taken hold
 upon him, let him banish these by a supreme ritual of inestimable puissance;
 and let him beware exceedingly lest his will falter or his courage fail.
   13. Finally, let him, advancing to the square of Kether, banish that also
 by what means he may.  At the end whereof let him set his foot upon the
 light, extinguishing it1; and, as he falleth, let him fall within the circle.


                           SECOND METHOD

   1. Let the Hermit be seated in his Asana, robed, and let him meditate in
 turn upon every several part of his body until that part is so unreal to him
 that he no longer includes it in his comprehension of himself .  For example
 if it be his right foot, let him touch that foot, and be alarmed, thinking,
 "A foot! ... foot!  What is this foot?  Surely I am not alone in the
 Hermitage!"
   And this practice should be carried out not only at the time of meditation,
 but during the day's work.
   2. This meditation is to be assisted by reasoning; as "This foot is not I.
 If I should lose my foot, I should still be I.  This foot is a mass of
 changing and decaying flesh, bone, skin, blood,

 ----------------
 1. If armed with wand and lamp let him extinguish the light with
 his hand. --- N.


   -411-

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 lymph, etc. while I am the Unchanging and Immortal Spirit, uniform, not made,
 unbegotten, formless, self-luminous," etc.
   3. This practice being perfect for each part of the body, let him combine
 his workings until the whole body is thus understood as the non-Ego and as
 illusion.
   4. Let then the Hermit, seated in his Asana, meditate upon the Muladhara
 Cakkra and its correspondence as a power of the mind, and destroy it in the
 same manner as aforesaid.  Also by reasoning: "This emotion (memory,
 imagination, intellect, will, as it may be) is not I.  This emotion is
 transient: I am immovable.  This emotion is passion.  I am peace", and so on.
   Let the other Cakkras in their turn be thus destroyed, each one with its
 mental or moral attribute.
   5. In this let him be aided by his own psychological analysis, so that no
 part of his conscious being be thus left undestroyed.  And on his
 thoroughness in this matter may turn his success.
   6. Lastly, having drawn all his being into the highest Sahasrara Cakkra,
 let him remain eternally fixed in meditation thereupon.
   7. AUM.


                           THIRD METHOD.

   1. Let the Hermit stimulate each of the senses in turn, concentrating upon
 each until it ceases to stimulate.
   (The senses of sight and touch are extremely difficult to conquer.  In the
 end the Hermit must be utterly unable by any effort to see or feel the object
 of those senses, O.M.)
   2. This being perfected, let him combine them two at a time.
   For example, let him chew ginger (taste and touch), and watch a waterfall
 (sight and hearing) and watch incense (sight and smell) and crush sugar in
 his teeth (taste and hearing) and so on.
   3. These twenty-five practices being accomplished, let him combine them
 three at a time, then four at a time.
   4. Lastly, let him combine all the senses in a single object.
   And herein may a sixth sense be included.  He is then to withdraw himself
 entirely from all the stimulations, perinde ac cadaver, in spite of his own
 efforts to attach himself to them.
   5. By this method it is said that the demons of the Ruach, that is,
 thoughts and memories, are inhibited, and We deny it not.  But if so be that
 they arise, let him build a wall between himself and them according to the
 method.
   6. Thus having stilled the voices of the Six, may he obtain in sense the
 subtlety of the Seventh.
   7. AUMGN.
   (We add the following, contributed by a friend at that time without the A:
 A: and its dependent orders.  He worked out the method himself, and we think
 it may prove useful to many.  O.M.)
   (1) The beginner must first practise breathing regularly through the nose,
 at the same time trying hard to believe that the breath goes to the Ajna and
 not to the lungs.
   The Pranayama exercises described in the Equinox Vol. I, No. 4, p. 101 must
 next be practised, always with the idea that Ajna is breathing.
   Try to realise that power, not air, is being drawn into the Ajna, is being
 concentrated there during Kumbhakam, and is vivifying the Ajna during
 expiration.  Try rather to increase the force of concentration in Ajna than
 to increase so excessively the length of Kumbhakam as this is dangerous if
 rashly undertaken.
   (2) Walk slowly in a quiet place; realise that the legs are moving, and
 study their movements.  Understand thoroughly that these movements are due to
 nerve messages sent down from the brain, and that the controlling power lies
 in the Ajna.  The legs are automatic, like those of a wooden monkey: the
 power in Ajna is that which does the work, is that which walks.  This is not
 hard to realise, and should be grasped firmly, ignoring all other walking
 sensations.
   Apply this method to every other muscular movement.
   (3) Lie flat on the back with the feet under a heavy piece of furniture.
 Keeping the spine straight and the arms in a line with the body, rise slowly
 to a sitting posture, by means of the force residing in the Ajna (i.e. try to
 prevent the mind dwelling one any other exertion or sensation.)
   Then let the body slowly down to its original position.  Repeat
 this two or three times, every night and morning, and slowly increase the
 number of repetitions.
   (4) Try to transfer all bodily sensations to the Ajna, e.g., "I am cold"
 should mean "I feel cold", or better still, "I am aware of a sensation of
 cold" --- transfer this to the Ajna, "the Ajna is aware", etc.
   (5) Pain if very slight may easily be transferred to the Ajna after a
 little practice.  The best method for beginner is to imagine he has a pain in
 the body and then imagine that it passes directly into the Ajna.  It does not
 pass through the intervening structures, but goes direct.  After continual
 practice even severe pain may be transferred to the Ajna.
   (6) Fix the mind on the base of the spine and then gradually move the
 thoughts upwards to the Ajna.
   (In this meditation Ajna is a Holy of Holies, but it is dark and empty.)
   Finally, strive hard to drive anger and other obsessing thoughts into the
 Ajna.  Try to develop a tendency to think hard of Ajna when these thoughts
 attack the mind, and let Ajna conquer them.
   Beware of thinking of "My Ajna".  In these meditations and practices, Ajna
 does not belong to you; Ajna is the master and worker, you are the wooden
 monkey.

                                     -oOo-