• “The fifth, who is invisible, is ע, the Eye, 70… (This ע is perhaps the O in N.O.X.,) Liber VII, I, 40 [‘When Thou shall know me, O empty God, my flame shall utterly expire in Thy great N. O. X.‘])” -New Comment to AL II:49 [‘…This is of the 4; there is a fifth who is invisible, & therein am I as a babe in an egg.‘]
• “It is of the utmost importance to resist the temptation to let oneself be carried away into trance. One should summon one’s reserve forces to react against the tendency to lose normal consciousness. More and more of one’s being is gradually drawn into the struggle, and one only yields at the last moment. (It needs practice and courage to get the best results). I quote from the Holy Books: Fall not into death, O my Soul! Think that death is the bed into which you are falling! (Liber VII, I, 33).” -Comment to AL II:67 [‘Hold! Hold! Bear up in thy rapture; fall not in swoon of the excellent kisses!‘]
• “…TUTULU (this word cannot be translated. See Liber VII).”-Liber 418, 27th Aethyr
• “I catch thee up into rapture. FALUTLI, FALUTLI… O it dies, it dies. [See Liber VII, Cap. V, v. 30. [‘Ah God, all is gone! Thou dost consummate Thy rapture. Falútli! Falútli!‘] It is the cry of the consummated rapture of the Dissolution of any symbol by virtue of Love. FAL is Aleph (AFL, thick darkness; PLA, the Hidden Wonder, a title of Kether.) The whole symbolism of Aleph, 111, must be studied thoroughly. It is especially the equations: One = Zero; and Three = One. Aleph is Iacchus, Lord of Ecstasy; Harpocrates, Lord of Silence: Zeus Arrhenotheleus; Bacchus Diphues, Baphomet, etc. Lord of the Two-in-One Love; Parsifal, The Pure Fool, the Wandering Spirit of God, who impregnates the King’s Daughter. UT is the title of the Holy Guardian Angel in the Upanishads. C.q.v. also the poem of “UT” in “The Winged Beetle”. LI is the Hebrew for “to me”. See AL I, v. 51, 53, 61, 62, 63. (L is Atu VIII = ל = the Satisfied Woman; I is י, Atu IX, the Hermit). See AL II, v. 24 — The Hidden Virtue which satisfies Her. ΦΑΛ Υ ΤΛΙ = 1271 = 2542/2. 2542 = Θ ε λ η μ α spelt in full.]” –Liber 418, 27th Aethyr
• “”And afterwords: “Shalt thou not bring the children of men to the sight of my glory? ‘Only thy silence and thy speech that worship me avail.’ ‘For as I am the last, so am I the next, and as the next shalt thou reveal me to the multitude.’ [Liber LXV describes this attainment in the fullest detail. The first quotation is from Liber VII, Cap. VI, verse 35. The second is from Liber LXV, Chapter III, v. 62. (The persons are transposed — “I” to “Thou”, etc.)] Fear not for aught; turn not aside for aught, eremite of Nuit, apostle of Hadit, warrior of Ra Hoor Khu! The leaven taketh, and the bread shall be sweet; the ferment worketh, and the wine shall be sweet. My sacraments are vigorous food and divine madness. Come unto me, O ye children of men; come unto me, in whom I am, in whom ye are, were ye only alive with the life that abideth in Light.”” “
• “Blessing unto the name of the Beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. Every thought of his mind is as a tempest that uprooteth the great trees of the earth, and shaketh the mountains thereof. And the throne of his spirit is a mighty throne of madness and desolation [See Liber VII, Cap. III, v. 20, ‘Let it be soon, O God, my God! I ache for Thee, I wander very lonely among the mad folk, in the grey land of desolation.’ … He has manifested the insanity of the Ruach; that is his “throne”; i.e. the basis of his philosophical position.], so that they that look upon it shall cry: Behold the abomination [See Liber VII, Cap. III, v. 21., ‘Thou shalt set up the abominable lonely Thing of wickedness. Oh joy! to lay that corner-stone!’]! Of a single ruby shall that throne be built, and it shall be set upon a high mountain [See Liber VII, Cap. III, vv. 22, 23, ‘It shall stand erect upon the high mountain; only my God shall commune with it. I will build it of a single ruby; it shall be seen from afar off.‘], and men shall see it afar off.” –Liber 418, 16th Aethyr
• “Beautiful art thou, O Babylon, and desirable, for thou hast given thyself to everything that liveth, and thy weakness hath subdued their strength [Cf. Tao Teh King. Also The Book of Lies, Cap. 4.]. For in that union thou didst understand. Therefore art thou called Understanding, O Babylon, Lady of the Night! This is that which is written, “O my God, in one last rapture let me attain to the union with the many.” [See Liber VII, Cap. VII, v. 41. ‘Come, O my God, in one last rapture let us attain to the Union with the Many!‘] For she is Love, and her love is one, and she hath divided the one love into infinite loves, and each love is one, and equal to The One, and therefore is she passed “from the assembly and the law and the enlightenment unto the anarchy of solitude and darkness. For ever thus must she veil the brilliance of Her Self. [See Liber VII, Cap. VII, vv 43 – 44, ‘My darling! My darling! away, away beyond the Assembly and the Law and the Enlightenment unto an Anarchy of Solitude and Darkness! For even thus must we veil the brilliance of our Self.’]”” –Liber 418, 12th Aethyr
• “Further concerning occupation. Let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion… As it is written: Liber VII, [chapter V, verses 22 – 26]. — Every breath, every word, every thought is an act of love with thee. The beat of my heart is the pendulum of love. The songs of me are the soft sighs: The thoughts of me are very rapture: And my deeds are the myriads of Thy Children, the stars and the atoms. And Remember Well, that if thou wert in truth a lover, all this wouldst thou do of thine own nature without the slightest flaw or failure in the minutest part thereof.” –Liber Astarte
• “He had finished his immediate work, and went back into the world, as per Liber VII, II: 51—53 [“O my darling, my darling— Kiss me! Kiss me! Ah! but again. Sleep, take me! Death, take me! This life is too full; it pains, it slays, it suffices. Let me go back into the world; yea, back into the world.”], bestowing on himself this Benediction as he did so.—O.M.” –Liber CLXV: Master of the Temple
• “There was a lot, too, about the Book VII; curious in view of the fact that the words ([Liber] VII.V. 46) ‘‘only by passive love shall he avail’’ had sprung up in P.’s mind when she mentioned the old man’s first command.” –Liber LX: Abuldiz Working
• “210. Upon this holiest number it is not fitting to dilate. We may refer Zelatores to Liber VII. Cap. I., Liber Legis Cap. I., and Liber 418.” –Liber LVIII
• “This Trinity is transcended by an impersonal Unity. This is then annihilated by the Opening of the Eye of Shiva. It is absolutely futile to discuss this: it has been tried and failed again and again. Even those with experience of the earlier part of the “vision” in its fullness must find it totally impossible to imagine anything so subversive of the whole base, not only of the Ego, but of the Absolute behind the Ego. There are, however, many suggestive poetical descriptions which we advise our readers to study. Notable are “Aha!” (passage quoted below) and many portions of Liber LXV, Liber VII, and Liber CCXX.” –Temple of Solomon the King from Equinox I:VII
• “In “Liber VII” is the first utterance of the Master of the Temple, and this book should be studied by those who seek a further understanding”-Temple of Solomon the King from Equinox I:X
• “For a fuller commentary on Nox, see Liber VII, Chapter I.” –Book of Lies, commentary to chapter 1
• “The Temple represents the external Universe. The Magician must take it as he finds it, so that it is of no particular shape; yet we find written, Liber VII, vi, 2: ‘“’We made us a Temple of stones in the shape of the Universe, even as thou didst wear openly and I concealed.’”’ This shape is the Vesica Piscis; but it is only the greatest of the Magicians who can thus fashion the Temple…” –Book 4, Part 1, ch. 1 “The Temple”
• “The centre of Ruach being the heart, it is seen that this Sword of the Ruach must be thrust by the Magician into his own heart. But there is a subsequent task, of which it is spoken – Liber VII, v, 47. “He shall await the sword of the Beloved and bare his throat for the stroke.” In the throat is Daath – the throne of Ruach. Daath is knowledge. This final destruction of knowledge opens the gate of the City of the Pyramids.” –Book 4, Part 1, ch. 7 “The Sword”
• “The Book of Spells or of Conjurations is the Record of every thought, word, and deed of the Magician; for everything that he has willed is willed to a purpose. It is the same as if he had taken an oath to perform some achievement. Now this Book must be a holy Book, not a scribbling-book in which you jot down every piece of rubbish that comes into your head. It is written, Liber VII, v, 23: “Every breath, every word, every thought, every deed is an act of love with Thee. Be this devotion a potent spell to exorcise the demons of the Five.’ ” –Book 4, Part 1, ch. 13 “The Book”
• “The sound of this Bell is indescribably commanding, solemn, and majestic. Without even the minutest jar, its single notes tinkle fainter and fainter into silence. At the sound of this Bell the Universe ceases for an indivisible moment of time, and attends to the Will of the Magician. Let him not interrupt the sound of this Bell. Let this be that which is written, Liber VII, v, 31: “There is a solemnity of the silence. There is no more voice at all.”” –Book 4, Part 1, ch. 14 “The Bell”
• “For the aspirant I wrote the book called De Lege Libellum, otherwise called The Sandal, in which I analysed the Law as the source of light, life, love and liberty, and pronounced a panegyric upon it in each of these respects successively. For sustained sublimity of prose this book perhaps ranks next to those in which my pen was definitely and authentically inspired. (The criterion of such inspiration, by the way, is that in the case of an inspired book such as Liber VII or Liber LXV I do not dare to “change as much as the style of a letter”. I show, in fact, precisely that reverence for the author which should always be observed by the mere editor, and in this case, having not only the manuscript but my memory to assist me in case of any question arising as to the text in consequence of what my earliest tutor would doubtless have considered imperfections of calligraphy, there is fortunately no reason for anxiety as to the critical perfection of the text.)” –Confessions, ch. 85
• “… We may turn for a moment to consider the actual conditions under which he received them. We find the hint of the nature of the communication in Liber LXV and Liber VII. On one or two occasions the scribe introduced his thought upon the note, in particular Liber VII, Chapter I, Verse 30 [‘Not Isis my mother, nor Osiris my self; but the incestuous Horus given over to Typhon, so may I be!‘], where Verse 29 [‘O ever-weeping One!‘] suggested Verse 30 to Frater P., who wrote it consciously and was corrected in Verse 31 [‘There thought; and thought is evil.‘]. Frater P. is, however, less communicative about this writing than about Liber Legis. It appears that during the whole period of writing he was actually in Samadhi, although, strangely enough, he did not know it himself.”