About the Book of the Paths

Liber Viarum Viæ, “The Book of the Path of the Paths”, is a summary of the A∴A∴ tasks associated with the 22 Paths on the Tree of Life. It was originally published in 1912 as a Class A document, i.e. as a Holy Book of Thelema, but later its classification was changed to Class B in the Syllabus of the Official Instructions of A∴A∴. Viarum Viæ was described by Crowley as a “graphic account of magical powers classified under the Tarot trumps” and it was assigned to the number 868: “DCCCLXVIII. נתיבות, Paths”.

Viarum Viæ raises a lot of questions, because of apparent editing mistakes and because it refers to instructions never published — or maybe never written. The present essay is an investigation on the dubious parts of the liber, speaking a little bit about each task in the context of the Grades of A∴A∴ and including quotes from other source documents. Based on that information, we suggest some alternative instructions.

Apparently, there is a general rule stating the work of a Path must be:

• Mastered: if it leads from the Sephirah of your Grade to the Sephirah of the next Grade. For example, the Neophyte must master Tau to reach Zelator, because Tau leads from Malkuth to Yesod, and the next Grade is in Yesod.
• Experimented with: if it leads from the Sephirah of your Grade to another which is not the immediate next Grade. For example, the Neophyte (Malkuth) must experiment with Shin, because it leads from Malkuth to Hod, and the next Grade is not in Hod.

After a Path has been experimented in a previous Grade, it looks arbitrary in which Grade that practice must be mastered. For example, the Zelator (Yesod) must master Shin, which was only experimented with in the Grade of Neophyte (Malkuth); however, the task of Qoph, which also is experimented with in the Grade of Neophyte, is delayed until the Grade of Practicus (Hod).

ת, Tau #

“The Formulation of the Body of Light. Liber O.” — Liber Viarum Viæ.

“To reach Yesod he must cross the Path of Tau, i.e., become master of the ‘astral’ plane. He will be examined in this (Lib. O: Caps. I-IV)” — The Ordeals.

“Control of the Astral Plane. […] Examination in Liber O, caps. I-IV, Theoretical and Practical.” — Liber Graduum Montis Abiegni.

“[…] [the Neophyte] shall study and practice a chapter of Liber O in all its branches […]. He will further be examined in his power of Journeying in the Spirit Vision.” — Liber Collegii Sancti.

It is unanimous among the sources that Liber O vel Manus et Sagittæ is assigned to the path of Tau, a book about “[…] elementary study of the Qabalah, Assumption of God forms, Vibration of Divine Names, the Rituals of Pentagram and Hexagram, and their uses in production and invocation, a method of attaining astral visions so-called, and an instruction in the practice called Rising on the Planes”.

The chapters dealing exclusively with Traveling in the Spirit Vision are the last two, V and VI: Viator in Regnis Arboris, “The Traveler in the Kingdoms of the Tree”, alluding to the exploration of astral exploration of the realms of the Tree of Life; and Sagitta trans Lunam, “The Arrow across the Moon”.

Since the techniques in its previous chapters can be used to enter the desired realm in the Astral Plane and to protect your Body of Light from hostile forces found on that realm, the entire Liber O is practiced by the Neophyte. Later on, there will be a deeper work with Liber O in the paths of Samekh and Teth. Liber O is in the curriculum of the Probationer and of the Neophyte.

ש, Shin #

“The Passage of the King’s Chamber. Liber HHH.” — Liber Viarum Viæ.

“To pass to Hod [the Zelator] must master Resh and Shin. […] Shin is a practice equal to the Zelator A[deptus] M[inor] (R[osæ] C[rucis]) Ritual” — The Ordeals.

“Meditation Practice Equivalent to Ritual CXX. […] Further, he [the Zelator] is given two meditation-practices corresponding to the two rituals DCLXXI and CXX. (Examination is only in the knowledge of, and some little practical acquaintance with, these meditations. The complete results, if attained, would confer a much higher grade.)” — Liber Graduum Montis Abiegni.

“[…] [the Neophyte] shall begin to study Liber H” — Liber Collegii Sancti.

“[The Zelator] shall further show some acquaintance with and experience of meditations given in Liber HHH. And in this his Record shall be his witness. […] he shall pass examinations in Liber HHH.” — Liber Collegii Sancti.

Liber HHH is composed of three meditation practices: MMM, AAA, SSS.

The meditation practice associated with the path of Shin is AAA, or the contemplation called Νϵκρος (corpse), an adaptation of Liber Cadaveris (Ritual CXX), the ceremony proper to the admission of A∴A∴ Zelators. This ceremony was adapted from the Ritual of the Adeptus Minor of the Rosae Rubeae et Aurae Crucis, the second order of the Hermetic Order of the Golden Dawn.

It is not clear if the Liber H studied by the Neophyte is the same thing as the Liber HHH studied by the Zelator. This subject will be further discussed later on.

Liber HHH is in the curriculum of the Zelator, but it is not in the curriculum of the Neophyte.

ר, Resh #

“The Illumination of the Sphere. Liber HHH.” — Liber Viarum Viæ.

“To pass to Hod [the Zelator] must master Resh and Shin. Resh is a practice of meditation equivalent to the Neophyte Ritual.” — The Ordeals.

“Meditation Practice Equivalent to Ritual DCLXXI. […] Further, he [the Zelator] is given two meditation-practices corresponding to the two rituals DCLXXI and CXX. (Examination is only in the knowledge of, and some little practical acquaintance with, these meditations. The complete results, if attained, would confer a much higher grade.)” — Liber Graduum Montis Abiegni.

“[The Zelator] shall further show some acquaintance with and experience of meditations given in Liber HHH. And in this his Record shall be his witness. […] he shall pass examinations in Liber HHH.” — Liber Collegii Sancti.

Here the task is meditation MMM from Liber HHH, or the contemplation called Πυραμις (pyramid), an adaptation of Liber Pyramidos, which is an adaptation of Liber Throa (Ritual DCLXXI), the ceremony proper to the admission of A∴A∴ Neophytes. This ceremony was adapted from the Ritual of the Neophyte of the old Hermetic Order of the Golden Dawn.

ק, Qoph #

“The Divining of Destiny. Liber Memoriae Viae CMXIII.” — Liber Viarum Viæ.

“To pass to Netzach [the Practicus] must master Qoph, Tzaddi and Peh. Qoph: He must thoroughly master some one mode of divination.” — The Ordeals.

“Methods of Divination. […] The Practicus […] Examination in some one mode of divination: e.g., Geomancy, Astrology, the Tarot. Theoretical.” — Liber Graduum Montis Abiegni.

“[…] [the Neophyte] shall begin to study […] some commonly accepted method of divination.” — Liber Collegii Sancti.

“[The Practicus] shall further show some acquaintance with and experience of his chosen method of divination. Yet he shall be his own judge in this matter.” — Liber Collegii Sancti.

Liber תישארב Viæ Memoriæ is in the curriculum of the Zelator 2^○=9^□. It provides “methods of attaining the magical memory or memory of past lives, and an insight into the function of the aspirant in this present life”.

Though not listed, there are elementary instructions about divination methods among the official instructions of A∴A∴:

• Liber LXXVIII: On the Tarot (1912). “A description of the Cards of the Tarot with their attributions, including a method of divination by their use”. It belongs to the curriculum of the Neophyte.
• The Book of Thoth (1944). “A Short Essay on the Tarot of the Egyptians”, being The Equinox Vol. III No. 5. Crowley’s reformulation of the Tarot with Frieda Harris, complying to the instructions given in Liber Legis. It was announced back in 1919 in The Equinox Vol. III No. 1 as “Liber LXXVIII. A Complete Treatise on the Tarot, giving the correct designs of the cards with their attributions and symbolic meanings on all the planes.”
• Liber Gaias (A Handbook of Geomancy). “Gives a simple and fairly satisfactory system of Geomancy”. It belongs to the curriculum of the Neophyte.
• Yì Jīng (Classic of Changes). “A new translation, with a commentary, by the Master Therion. Confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book”. Announced in The Equinox Vol. III No. 1, but has only been published in 1971 by Helen Parsons Smith as Shih Yi.
• Liber DXXXVI — A Complete Treatise on Astrology, by Frater O.M.: “This is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories”. It was announced in 1919 in The Equinox Vol. III No. 1, but has never been published during Crowley’s life. Or at least not under his name. There are two modern alternatives: John Symonds and Kenneth Grant’s The Complete Astrological Writings; and Hymenaeus Beta’s The General Principles of Astrology.

צ, Tzaddi #

“The Adoration under the Starry Heaven. Liber XI, NV (from Liber CCXX).” — Liber Viarum Viæ.

“To pass to Netzach [the Practicus] must master Qoph, Tzaddi and Peh. […] Tzaddi: A meditation practice of expanding the consciousness.” — The Ordeals.

“Meditation Practice on Expansion of Consciousness […] He is [the Practicus] given a meditation-practice on Expansion of Consciousness” — Liber Graduum Montis Abiegni.

After being revealed in Liber AL vel Legis that “All these old letters of my Book are aright; but צ is not the Star”, Crowley attributed the Tarot card “The Star” and the sign of Aquarius to the letter He, and “The Emperor” card and the sign of Aries to the letter Tzaddi, as explained in The Book of Thoth.

Many A∴A∴ instructions were revised to reflect that change, but some of them may have been left behind. It is not clear if that change was applied to Liber Viarum Viae, because both Tzaddi and He refer to stars in it (“The Adoration under the Starry Heaven” and “The Formulation of the Flaming Star”). Consider the following:

1. Liber NV is in the curriculum of the Dominus Liminis, as well as its counterpart, Liber HAD. Liber HAD is assigned to the path of Daleth, which leads to Chokmah. The path of He also leads to Chokmah.

2. Liber Βατραχοφρενοβοοκοσμομαχια is an instruction about “expansion of the field of the mind”, which seems to refer to the practice on “Expansion of Consciousness”. Liber Βατραχοφρενοβοοκοσμομαχια is in the curriculum of the Practicus (Hod), which is the Sphere between Yesod and Netzach.

3. Liber V is assigned to the path of He in Liber Viarum Viæ. We are not sure if this Liber V is the same as Liber V vel Reguli, published in 1929 in Magick in Theory and Practice. However, after the ritual instructions, there is a reference about a meditative practice on the destruction of evil which is well suited for the Oath of the Philosophus “to obtain control of the attractions and repulsions of my own being”. As it is written in the Tasks of the Philosophus:

“Further, he shall apply himself to study and practice the meditations given in Liber V.” — Liber Collegii Sancti.

Thus I believe the proper instructions for Tzaddi are Liber V vel Reguli and Liber Βατραχοφρενοβοοκοσμομαχια.

פ, Peh #

“The Destruction of the House of God. Liber XVI.” — Liber Viarum Viæ.

“To pass to Netzach [the Practicus] must master Qoph, Tzaddi and Peh. […] Peh: He must acquire a personality and great influence over his fellow-man. Also the attainment of Pranayama.” — The Ordeals.

“Ritual & Meditation Practice to Destroy Thoughts. […] He is [the Practicus] given a meditation-practice in the destruction of thoughts.” — Liber Graduum Montis Abiegni.

“[…] [The Practicus shall] pass examinations in the Ritual and meditation practice given in Liber XVI.” — Liber Collegii Sancti.

Liber Turris vel Domus Dei is “An instruction for attainment by the direct destruction of thoughts as they arise in the mind”, included in the curriculum of the Philosophus. After the meditation practice, there is a parable that may be the basis for the ritualistic aspect of this instruction, but it is sub rosa.

ע, Ayin #

“The Sabbath of the Adepts. Liber CCCLXX.” — Liber Viarum Viæ.

“To pass to Tiphereth [the Philosophus] must master Ayin, Samekh and Nun. Ayin: He learns to consecrate Talismans and evoke Spirits.” — The Ordeals.

“Talismans, Evocations […] Philosophus […] Instruction and Examination in Construction and Consecration of Talismans, and in Evocation. Theoretical and Practical.” — Liber Graduum Montis Abiegni.

“[The Philosophus] shall pass examinations […] in Construction and Consecration of Talismans and in Evocation. Yet in this matter he shall be his own judge.” — Liber Collegii Sancti.

Liber CCCLXX is Liber A’ash vel Capricorni Pneumatici: “Contains the true secret of all practical magick”. Liber A’ash is not assigned to any curriculum.

There is no official instruction about Talismans and the Evocation of Spirits. However, there are instructions about the subject in the formulas of the MSS Z2, in The Temple of Solomon the King, Part 3, in The Equinox Vol. I No. 3. Also, there is the account of An Evocation of Bartzabel, the Spirit of Mars, published in The Equinox Vol. I No. 9. There is a modern A∴A∴ claimant group that assigned a number and a class to this document, turning it into an official instruction. See The Equinox Vol. IV No. 2: The Vision & the Voice With Commentary and Other Papers.

ס, Samekh #

“Skrying in the Spirit Vision: The Ladder of Jacob. Liber O.” — Liber Viarum Viæ.

“To pass to Tiphereth [the Philosophus] must master Ayin, Samekh and Nun. […] Samekh: Masters Rising on the Planes.” — The Ordeals.

“Rising on the Planes […] Philosophus […] Examination in Rising on the Planes (Liber O, caps. V, VI). Practical.” — Liber Graduum Montis Abiegni.

“[The Philosophus] shall show some acquaintance with and experience of Liber O, Caps. V, VI. Whereof his Record shall be witness.” — Liber Collegii Sancti.

Once again, it is unanimous that the right instruction is Liber O vel Manus et Sagittæ, which contains “a method of attaining astral visions so-called, and an instruction in the practice called Rising on the Planes”. See also the discussion about the Path of Tau above.

נ, Nun #

“The Preparation of the Corpse for the Tomb. Liber XXV.” — Liber Viarum Viæ.

“To pass to Tiphereth [the Philosophus] must master Ayin, Samekh and Nun. […] Nun: Med. practice on Guanendaiyama. Mahāsatipatṭhāna.” — The Ordeals.

“Mahāsatipatṭhāna, etc. […] Philosophus […] He is given a meditation-practice on the Senses, and the Sheaths of the Self, and the Practice called Mahasatipatthana. (See The Sword of Song, ‘Science and Buddhism’.)” — Liber Graduum Montis Abiegni.

“This practice may resolve itself into Mahāsatipaṭṭhāna (vide Liber XXV) or induce Samādhi.” — Liber RV vel Spiritus.

Liber XXV is The Star Ruby, “an improved form of the ‘lesser’ ritual of the Pentagram”, published in 1913 in The Book of Lies. It is in the curriculum of the Probationer.

Considering that Liber XXV should deal with Mahāsatipaṭṭhāna, it is possible that originally XXV would be the number of an official instruction which was never written, but then it was used to designate The Star Ruby later.

In the curriculum of the Practicus, we have The Sword of Song. One of its parts, Science and Buddhism, has a small section dedicated to Mahāsatipaṭṭhāna. Thus, it seems this is the most appropriate instruction for the path of Nun.

מ, Mem #

“The Sleep of Siloam. Liber CDLI.” — Liber Viarum Viæ.

“Thus to reach Geburah, [the Adeptus Minor] must master Mem and Lamed. Mem is the attainment of the Sleep of Siloam, and involves a Crucifixion.” — The Ordeals.

“To attain the Grade Adeptus Major, […] he must keep silence, while he nails his body to the tree of his creative will, in the shape of that Will, leaving his head and arms to form the symbol of Light, as if to make oath that his every thought, word and deed should express the Light derived from the God with which he has identified his life, his love and his liberty — symbolised by his heart, his phallus, and his legs.” — One Star in Sight.

Liber Siloam__sub figurâ CDLI was announced in 1913 in The Equinox Vol. I. No. 10, however, it was never published. Its content is described as: “A direct method of inducing trance”.

In one of Crowley’s notebooks, there is a short instruction on this practice in a section called “An Invocation Ritual”. It includes an invocation to be performed laid down on the ground, in the posture of The Hanged Man, a further reference to the letter Mem and to the crucifixion.

There are additional pieces of information about the Sleep of Siloam in the chapter called “Of Eroto-comatose Lucidity” in De Arte Magica; and in the chapter called “De Somno Lucido” in Liber Aleph: The Book of Wisdom or Folly.

ט, Teth #

“The Protection of the Sphere. Liber O.” — Liber Viarum Viæ.

“To reach Chesed, [the Adeptus Major] must master Kaph, Yod and Teth. […] Teth: The adept appears as a mighty Magician. He rules his world.” — The Ordeals.

“[The Adeptus Major] shall employ the Power at his disposal to support the authority of the Exempt Adept his Superior. He must acquire absolute Self-Reliance, working in complete isolation, yet transmitting the word of his Superior clearly, forcibly and subtly; and he shall exert his whole authority to govern the Members of lower Grades with balanced vigour and initiative in such a way as to allow no dispute or complaint.” — The Task of an Adeptus Major.

“To attain the Grade of Adeptus Exemptus, […] he must exert his whole power and authority to govern the Members of lower Grades with balanced vigour and initiative in such a way as to allow no dispute or complaint; he must employ to this end the formula called “The Beast conjoined with the Woman” which establishes a new incarnation of deity; as in the legends of Leda, Semele, Miriam, Pasiphae, and others. He must set up this ideal for the orders which he rules, so that they may possess a not too abstract rallying point suited to their undeveloped states.” — One Star in Sight.

The rituals of the Pentagram and of the Hexagram in Liber O vel Manus et Sagittæ may be enough for the “protection of the sphere”, but the magician may require more than that in order to become a “powerful Magician”.

In 1912 the only available instruction about ceremonial magic was Liber O vel Manus et Sagittæ, which belongs to the curriculum of the Probationer and of the Neophyte. There are some instructions about ceremonial magic from the Hermetic Order of the Golden Dawn scattered across The Equinox, but they are not official A∴A∴ instructions per se.

In 1913, Crowley published Book Four: Part 2, Magick: Preliminary Observations; and in 1929, Book Four, Part 3: Magick in Theory and Practice, which are more comprehensive and deeper instructions on Magick.

כ, Kaph #

“The Evocation of the Mighty Ones. Liber …” — Liber Viarum Viæ.

“To reach Chesed, [the Adeptus Major] must master Kaph, Yod and Teth. Kaph is the conquest of the Gunas, and attainment of Ruach.” — The Ordeals.

“Besides all this, [the Adeptus Major] shall attain mastery of the Wheel of the Gunas.” — The Task of an Adeptus Major.

“To attain the Grade of Adeptus Exemptus, he must accomplish […] the comprehension and use of the Revolution of the wheel of force, under its three successive forms of Radiation, Conduction and Convection (Mercury, Sulphur, Salt; or Sattvas, Rajas, Tamas), with their corresponding natures on other planes.” — One Star in Sight.

We don’t know if the title of the liber was misprinted or if it is an intentional omission.

Evocation belongs to the tasks related to the Path of Ayin, discussed above.

There is no instruction about the “mastery of the Gunas”, however:

• there is a short reference to them in Liber LXXI — The Voice of the Silence.
• there is a short description of them, and an association between them and the Scourge, the Dagger, and the Chain, in Liber ABA — Book Four, Part 2, Chapter IV.

י, Yod #

“The Absorption of the Emanations. Liber DCCCXI.” — Liber Viarum Viæ.

“To reach Chesed, [the Adeptus Major] must master Kaph, Yod and Teth. […] Yod: A great M∴ Retirement must be made.” — The Ordeals.

“[The Adeptus Major] must acquire absolute Self-Reliance, working in complete isolation, yet transmitting the word of his Superior clearly, forcibly and subtly […]” — The Task of an Adeptus Major.

“To attain the Grade of Adeptus Exemptus, he must accomplish […] the acquisition of absolute Self-Reliance, working in complete isolation, yet transmitting the word of his superior clearly, forcibly and subtly; […]” — One Star in Sight.

Liber DCCCXI is Energized Enthusiasm. According to James Eshelman, this is a typo, the correct number should be DCCCXXXI, i.e., Liber Yod. That makes sense, not only because the liber has the same name as this path (Yod), but because its practices deal with the absorption of all emanations back to the unit.

Moreover, Energized Enthusiasm is in the curriculum of the Neophyte and of the Zelator, while Liber Yod is in the curriculum of the Dominus Liminis.

The isolation seems like a reference to The Hermit card, but we could not find further instructions about it, except for Ritual VIII, assigned to the Path of Vau.

ל, Lamed #

“The Passing of the Hall of the Balances. Liber XXX.” — Liber Viarum Viæ.

“Thus to reach Geburah, [the Adeptus Minor] must master Mem and Lamed. […] Lamed is a completion of of the Equilibrium in Ethic and Magic.” — The Ordeals.

“To attain the Grade Adeptus Major, he must accomplish […] the equilibration of himself, especially as to his passions, so that he has no preference for any one course of conduct over another, and the fulfilment of every action by its complement, so that whatever he does leaves him without temptation to wander from the way of his True Will.” — One Star in Sight.

Liber XXX is Liber Libræ, “An elementary course of morality suitable for the average ma”. It belongs to the curriculum of the Probationer.

Other instructions concerning the ethics are Thien Tao, “An advanced study of Attainment by the method of equilibrium on the ethical plane” (in the curriculum of the Adeptus Major) e De Thaumaturgia, “A statement of certain ethical considerations concerning Magick”.

ח, Cheth #

“The Ritual of the Holy Graal. Liber CLVI.” — Liber Viarum Viæ.

Liber CLVI is Liber Cheth vel Vallum Abiegni, “This book is a perfect account of the task of the Exempt Adept, considered under the symbols of a particular plane, not the intellectual”. It belongs to the curriculum of the Adeptus Major.

ז, Zayin #

“The Utterance of the Pythoness. Liber MCXXXIX.” — Liber Viarum Viæ.

“[The Adeptus Exemptus] shall prepare and publish his thesis setting forth his Knowledge of the Universe, and his proposals for its welfare and progress; and this shall be as a general Epitome of his own Attainment as reflected in the sphere of the Mind. He shall practice unto conclusion the methods of Liber Os Abysmi vel Daath; […]” — The Task of an Adeptus Exemptus.

The Utterance of the Pythoness was lost or never written. Perhaps the statements refer to the task of writing a Thesis, founding a School, etc. assigned to the Adeptus Exemptus.

According to James Eshelman, the possible replacement here is Liber Os Abysmi vel Daath, which is written for the Adeptus Exemptus: “An instruction in a purely intellectual method of entering the Abyss”.

ו, Vau #

“The Forthcoming of the Hierophant. Liber VIII (8th Æthyr in Liber 418).” — Liber Viarum Viæ.

Liber VIII is the 8th Æthyr from Liber 418 – The Vision and the Voice. The full book is described as “Being of the Angels of the thirty Æthyrs, the Vision and the Voice. Besides being the classical account of the thirty AEthyrs and a model of all visions, the cries of the Angels should be regarded as accurate, and the doctrine of the function of the Great White Brotherhood understood as the foundation of the Aspiration of the Adept. The account of the Master of the Temple should in particular be taken as authentic”.

Liber VIII belongs to the curriculum of the Dominus Liminis, and it is an instruction dealing with the main work of an Adeptus Minor. It is odd having this task attributed to a Path above Tiphereth on the Tree of Life.

ה, He #

“The Formulation of the Flaming Star. Liber V.” — Liber Viarum Viæ.

“Further, [the Philosophus] shall apply himself to study and practice the meditations given in Liber V.” — Liber Collegii Sancti.

See also the discussion about the Path of Tzaddi above. According to that discussion, the instruction here could be Liber NV, “An instruction for attaining Nuit”, and not Liber V vel Reguli.

ד, Daleth #

“The Incarnation of the Inmost Light. Liber DLV Had (from Liber CCXX).” — Liber Viarum Viæ.

Liber HAD, “An instruction for attaining Hadit”, belongs to the curriculum of the Dominus Liminis. See also the discussion about the Path of Tzaddi above.

ג, Gimel #

“The Supreme Ecstasy of Purity. Liber LXXIII.” — Liber Viarum Viæ.

“[…] [The Adeptus Exemptus] shall consecrate himself as a pure vehicle for the influence of the Order to which he aspires. Furthermore, he shall devote himself utterly to helping his fellow creatures…” — The Task of an Adeptus Exemptus.

Liber LXXIII — The Urn. Announced in The Equinox Vol. III No. 1, but never published as such. “This is the sequel to the Temple of Solomon the King, and is the Diary of a Magus. This book contains a detailed account of all the experiences passed through by the Master Therion in his attainment of this grade of Initiation, the highest possible to any manifested Man”.

The raw magical diary was published in 1972 together with the record of the experiments with the IX° O.T.O., Rex de Arte Regia, in The Magical Record of the Beast 666, edited by John Symonds and Kenneth Grant.

ב, Beth #

“The Universal Affirmations and Denials. Liber B (I).” — Liber Viarum Viæ.

Liber B vel Magi, “This is an account of the Grade of Magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. Or so it is said by the Masters of the Temple”. It belongs to the curriculum of the Adeptus Major.

א, Aleph #

“The transcending of all these; yea, the transcending of all these.” — Liber Viarum Viæ.

A New Proposal for Viarum Viæ #

References #

CROWLEY, Aleister. Curriculum of A∴A∴. The Equinox Vol. III No. 1, 1919.

CROWLEY, Aleister. Liber Collegii Sancti.

CROWLEY, Aleister. Liber Graduum Montis Abiegni. The Equinox Vol. I No. 3, 1910.

CROWLEY, Aleister. Liber Viarum Viæ. The Equinox Vol. I No. 7, 1912.

CROWLEY, Aleister. The Task of an Adeptus Exemptus.

CROWLEY, Aleister. The Task of an Adeptus Major.

CROWLEY, Aleister. The Ordeals.

ESHELMAN, James. Liber Viarum Viæ. Temple of Thelema. Accessed on November 6, 2018: <http://www.heruraha.net/viewtopic.php?f=5&t=2480>

SNUFFIN, Michael Osiris. Liber Viarum Viæ : Written by Aleister Crowley, Analysis by Michael Osiris Snuffin. Accessed on December 4, 2018: <https://hermetic.com/osiris/libervv>