Tuesday, June 12, 2007

Outline of Liber ABA (part 1) Mysticism

I have been rereading Crowley's Book 4 part 1 and I noticed that the introduction entitled "Preliminary Remarks" is nothing more than an essay outlining his theorem based "Postcards to Probationers". Or more to the point, Postcards is the summery of part 1. He then proceeds in the text to outline each step and how to accomplish it. So to further that work I shall write up a short outline of Part 1 of Book 4.

Preliminary Remarks outlines the appearance of Genius or as in Postcards "super consciousness or christs". That they all had only one thing in common, they disappeared from society for awhile before returning changed as having seen God. The entire book of part 1 outlines the steps to accomplish this.

To sum up, we assert a secret source of energy which explains the phenomenon of Genius. We do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any Divine Being. We assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object. We propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may adequately study its effects.1:

1. Asana: Before a man can still the mind he must first still the body. Choose a posture and master it before you can move on.

2. Pranayama: Breathing correctly fortifies the body and stills the emotions in able to fully focus upon the mind. Mantra or any steady breathing shall accomplish this.

3. Yama and Niyama: Ethics and good works are needed so the passions may not disturb the work. The law of thelema covers these both adaqualey.

4. Pratyahara: Observing the mind. Before the mind can be controlled the thought processes must be mapped out and understood. This can be accomplished through detached observation of the thoughts during meditation. Or as advised by the Master Therion the use of Liber III vel Jugorum.

5. Dharana: Now to the meat of the practice, the mind must be forced to concentrate upon a single object only and count the breaks in practice. This will lead to the ends. In Liber E, Crowley advocates the use of the tattwas to focus your concentration on.

6. Dhyana: Once the body and breath have been stilled as to not interfere with practice and sufficent progress has been made in Dharana you may experence Dhyana. It is not a practice but a experence. In it the object meditated upon and the meditator become one. The mind becomes a blank and a spiritual experence happens.

7. Samadhi: The culmination of the work. Literally meaning union with the divine. Dhyana extended into a true mystical experence resulting in attainment of samadi. The Master Therion suggests the practices in Liber Thisharb vel Vaie Memoriae towards these ends.

“Q.” And how do you proceed?
“A.” Firstly, we still the body by the practice called Asana, and secure its ease and the regularity of its functions by Pranayama. Thus no messages from the body will disturb the mind.
Secondly, by Yama and Niyama, we still the emotions and passions, and thus prevent them arising to disturb the mind.
Thirdly, by Pratyahara we analyse the mind yet more deeply, and begin to control and suppress thought in general of whatever nature.
Fourthly, we suppress all other thoughts by a direct concentration upon a single thought. This process, which leads to the highest results, consists of three parts, Dharana, Dhyana, and Samadhi, grouped under the single term Samyama.

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