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