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object:Liber 6 - Elementary instructions on Qabbalah
              LIBER O
                   vel
               MANUS ET SAGITTAE

  SUB FIGURA VI.
I.
1. This book is very easy to misunderstand; readers are asked to use
the most minute critical care in the study of it, even as we have done
in the preparation.
2. In this book it is spoken of the Sephiroth, and the Paths, of
Spirits and Conjurations; of Gods, Spheres, Planes, and many other
things which may or may not exist. It is immaterial whether they exist
or not. By doing certain things certain results follow; students are
most earnestly warned against attributing objective reality or
philosophic validity to any of them.
3. The advantages to be gained from them are chiefly these:
   (a) A widening of the horizon of the mind.
   (b) An improvement of the control of the mind.
4. the student, if he attains any success in the following practices,
will find himself confronted by things (ideas or beings) too glorious
or too dreadful to be described. It is essential that he remain the
master of all that he beholds, hears or conceives; otherwise he will be
the slave of illusion and the prey of madness.
Before entering upon any of these practices the student must be in good
health, and have attained a fair mastery of Asana, Pranayama and
Dharana.
5. There is little danger that any student, however idle or stupid,
will fail to get some result; but there is a great danger that he will
be led astray, even though it be by those which it is necessary that he
should attain. Too often, moreover, he mistaketh the first
resting-place for the goal, and taketh off his armour as if he were a
victor ere the fight is well begun.
It is desirable that the student should never attach to any result the
importance which it at first seems to possess.
6. First, the, let us consider the Book 777 and its use; the
preparation of the Place; the use of the Magic Ceremonies; and finally
the methods which follow in Chapter V. "Viator in Regnis Arboris" and
in Chapter VI "Sagitta trans Lunam."
(In another book will be treated of the Expansion and Contraction of
Consciousness; progress by slaying the Chakkrams; progress by slaying
the Pairs of Opposites; the methods of Sabhapaty Swami, etc., etc.)

II.
1. The student must first obtain a thorough knowledge of Book 777,
especially of the columns printed elsewhere in this Book. When these
are committed to memory, he will begin to understand the nature of
these correspondences. (See Illustrations in "The Temple of Solomon the
King" in Equinox No. 2. Cross references are given.)
2. If we take an example, the use of the tables will become clear.
Let us suppose that you wish to obtain knowledge of some obscure
science.
In column XLV {Note 1}, line 12, you will find "Knowledge of Sciences."
By now looking up line 12 in the other columns, you will find that the
Planet corresponding is Mercury, its number eight, its lineal figures
the octagon and octagram. The God who rules that planet Thoth, or in
Hebrew symbolism Tetragrammaton Adonai and Elohim Tzabaoth, its
Archangel Raphael, its choir of Angels Beni Elohim, its Intelligence
Tiriel, its Spirit Taphtatharath, its colours Orange (for Mercury is
the Sphere of the Sephira Hod, 8) Yellow, Purple, Grey and Indigo rayed
with Violet; its Magical Weapon the Wand or Caduceus, its Perfumes
Mastic and others, its sacred plants Vervain and others, its jewel the
Opal or Agate; its sacred animal the Snake, etc., etc.

1. Reference to the First Edition.
3. You would then prepare your Place of Working accordingly.
In an orange circle you would draw an eight-pointed star of yellow, at
whose points you would place eight lamps. The Sigil of the Spirit
(which is to be found in Cornelius Agrippa and other books) you would
draw in the four colours with such other devices as your experience may
suggest.
4. And so on. We cannot here enter at length into all the necessary
preparations; and the student will find them fully set forth in the
proper books, of which the Goetia is perhaps the best example.
These rituals need not be slavishly imitated; on the contrary, the
student should no nothing the object of which he does not understand;
also, if he have any capacity whatever, he will find his own crude
rituals more effective than the highly polished ones of other people.
The general purpose of all this preparation is as follows:
5. Since the student is a man surrounded by material objects, if it be
his wish to master one particular idea, he must make every material
object about him directly suggest that idea. Thus, in the ritual
quoted, if his glance fall upon the lights, their number suggests
Mercury; he smells the perfumes, and again Mercury is brought to his
mind. In other words the whole magical apparatus and ritual is a
complex system of mnemonics. (The importance of these lies principally
in the fact that particular sets of images that the student may meet in
his wanderings correspond to particular lineal figures, divine names,
etc. and are controlled by them. As to the possibility of producing
results external to the mind of the seer (objective in the ordinary
common sense acceptation of the term) we are here silent.)
6. There are three important practices connected with all forms of
ceremonial (and the two Methods which later we shall describe). These
are:
   (1) Assumption of God-forms.
   (2) Vibration of Divine Names.
   (3) Rituals of "Banishing" and "Invoking".
These, at least, should be completely mastered before the dangerous
Methods of Chapter V and VI are attempted.

III
1. The Magical Images of the Gods of Egypt should be made thoroughly
familiar. thiis can be done by studying them in any public museum, or
in such books as may be accessible to the student. They should then be
carefully painted by him, both from the model and from memory.
2. The student, seated in the "God" position, or in the characteristic
attitude of the God desired, should then imagine His image as
coinciding with his own body, or as enveloping it. This must be
practised until mastery of the image is attained, and an identity with
it and with the God experienced. It is a matter for very great regret
that no simple and certain tests of success in this practice exist.
3. The Vibration of God-names. As a further means of identifying the
human consciousness with that pure portion of it which man calls by the
name of some God, let him act thus:
4. (a) Stand with arms outstretched {Note 1}. (See illustration, in
Equinox No. 2, p. 13).
(b) Brea the in deeply through the nostrils, imagining the name of the
God desired entering with the breath.
(c) Let that name descend slowly from the lungs to the heart, the solar
plexus, the navel, the generative organs, and so to the feet.
(d) The moment that it appears to touch the feet, quickly advance the
left foot about 12 inches, throw forward the body, and let the hands
(drawn back to the side of the eyes) shoot out, so that you are
standing in the typical position of the God Horus, and at the same time
imagine the Name as rushing up and through the nostrils with the air
which has been till then retained in the lungs. All this must be done
with all the force of which you are capable.
(e) Then withdraw the left foot, and place the right forefinger
{Note 2}
   1. This injunction does not apply to gods like Phthah or Harpocrates
   whose natures do not accord with this gesture.
   2. Or the thumb, the fingers being closed. The thumb symbolises
   spirit, the forefinger the element of water. upon the lips, so that
   you are in the characteristic position of the God Harpocrates.
(f) It is a sign that the student is performing this correctly when a
single "Vibration" entirely exhausts his physical strength. It should
cause him to grow hot all over or to perspire violently, and it should
so weaken him that he will find it difficult to remain standing.
6. It is a sign of success, though only by the student himself is it
perceived, when he hears the name of the God vehemently roared forth,
as if by the concourse of ten thousand thunders; and it should appear
to him as if that Great Voice proceeded from the Universe, and not from
himself.
In both the above practices all consciousness of anything but the
God-form and name should be absolutely blotted out; and the longer it
takes for normal perception to return, the better.

IV.

I. The Rituals of the Pentagram and Hexagram must be committed to
memory; they are as follows ---

The Lesser Ritual of the Pentagram
   i. Touching the forehead say Ateh (Unto Thee),
   ii. Touching the breast say Malkuth (The Kingdom),
   iii. Touching the right shoulder, say ve-Geburah (and the Might),
   iv. Touching the left shoulder, say ve-Gedulah (and the Glory),
   v. Clasping the hands upon the breast, say le-Olahm, Amen (To the
   Ages, Amen).
   vi. Turning to the East make a pentagram (that of Earth) with the
   proper weapon (usually the Wand). Say (i.e. vibrate) HVHY.
   vii. Turning to the South, the same, but say YNDA.
   viii. Turning to the West, the same, but say HYHA.
   ix. Turning to the North, the same, but say ALGA (Pronounce:
   Ye-ho-wau, Adonai, Eheieh, Agla).
   x. Extending the arms in the form of a cross say,
   xi. Before me Raphael;
   xii. Behind me Gabriel;
   xiii. On my right hand , Michael.
   xiv. On my left hand, Auriel;
   xv. For about me flames the Pentagram,
   xvi. And in the Column stands the six-rayed Star. xvii-xxi. Repeat
   (i) to (v), the Qabalistic Cross.

The Greater Ritual of the Pentagram
The Pentagrams are traced in the air with the sword or other weapon,
the name spoken aloud, and the signs used, as illustrated.
The Pentagrams of Spirit.

I     '           '     B Equilibrium of Actives
N     / \         / \     A
V *   /  \     #   /  \    N Name: HYHA (Eheieh)
O \----------------   \---------------- I
K \ '/ .  . \'    \ '/ .  . \'   S

I  \/ . " . \     \/ . " . \   H

N  /\'    ' \    /\'    ' \  I

G   \           \       N

     #           *       G

I     '           '     B Equilibrium of Passives

N     / \         / \     A

V    /  \   *     /  \   # N Name ALGA (Agla).

O ----------------/   ----------------/ I
K   '/ .  . \' /    '/ .  . \' / S

I   / . " . \/     / . " . \/  H

N  / '    '/\    / '    '/\  I

G       /           /   N

        #           *   G

The Signs of the Portal (See illustrations): Extend the hands in front

of you, palms outwards, separate them as if in the act of rending

asunder a veil or curtain (actives), and then bring them together as if

closing it up again and let them fall to the side (passives).

(The Grade of the "Portal" is particularly attributed to the element of

Spirit; it refers to the Sun; the Paths of s, R and z are attributed to
this degree. See 777 lines 6 and 31 bis).
  The Pentagrams of Fire.
I     '           '     B
N     / \ #        / \ *   A Name: mYHLA
V    /  \ \       /  \ \   N
O -------------\--   -------------\-- I (Elohim).
K   '/ .  . \'\     '/ .  . \'\  S

I   / . " . \ \    / . " . \ \ H

N  / '    ' \ *   / '    ' \ # I

G                      N

                       G

The signs of 4= = 7). Raise the arms above the head and join the hands,

so that the tips of the fingers and of the thumbs meet, formulating a

triangle (see illustration).
(The Grade of 4= = 7) is particularly attributed to the element Fire;
it refers to the Planet Venus; the paths of Q, z and P are attributed
to this degree. For other attributions see 777 lines 7 and 31).
   The Pentagrams of Water.
I     '           '     B
N     / \         / \     A
V   #----------*     *---------#   N
O ----------------   ---------------- I Name: LA (El).
K   '/ .  . \'     '/ .  . \'   S

I   / . " . \     / . " . \   H

N  / '    ' \    / '    ' \  I

G                      N

                       G

The signs of 3= = 8). Raise the arm till the elbows are on a level with

the shoulders, bring the hands across the chest, touching the thumbs

and tips of fingers so as to form a triangle apex downwards. (See

illustration).

(The Grade of 3= = 8) is particularly attributed to the element of

water; it refers to the planet Mercury; the paths of R and S are

attributed to this degree. For other attributions see 777, lines 8 and

23).

     The Pentagrams of Air.

I     '           '     B
N     / \         / \     A
V   *----------#     #---------*   N Name: HVHY
O ----------------   ---------------- I (Ye-ho-wau).
K   '/ .  . \'     '/ .  . \'   S

I   / . " . \     / . " . \   H

N  / '    ' \    / '    ' \  I

G                      N

                       G

The signs of 2= = 9). Stretch both arms upwards and outwards, the

elbows bent at right angles, the hand bent back, the palms upwards as

if supporting a weight. (See illustration). (The Grade of 2= = 9) is

particularly attributed to the element Air; it refers to the Moon, the

path of T is attributed to this degree. For other attributions see 777

lines 9 and 11).

   The Pentagrams of Earth

I     '           '     B

N   # / \       * / \     A

V   / /  \       / /  \    N
O -/--------------   -/-------------- I Name: YNDA (Adonai).
K / '/ .  . \'    / '/ .  . \'   S

I / / . " . \   / / . " . \   H

N * / '    ' \   # / '    ' \  I

G                      N

                       G

The Sign of 1= = 10). Advance the right foot, stretch out the right

hand upwards and forwards, the left hand downwards and backwards, the

palms open.
(The Grade of 1= = 10) is particularly attributed to the element of
Earth, See 777 lines 10 and 32 bis).
The Lesser Ritual of the Hexagram.
This ritual is to be performed after the "Lesser Ritual of the
Pentagram".
(I). Stand upright, feet together, left arm at side, right across body,
holding Wand or other weapon upright in the median line. Then face East
and say:
(II). I.N.R.I.
Yod, Nun, Resh, Yod.
Virgo, Isis, Mighty Mother
Scorpio, Apophis, Destroyer.
Sol, Osiris, Slain and Risen.
Isis, Apophis, Osiris, IAW.
(III). Extend the arms in the form of a cross, and say "The Sign of
Osiris Slain." (See illustration).
(IV). Raise the right arm to point upwards, keeping the elbow square,
and lower the left arm to point downwards, keeping the elbow square,
while turning the head over the left shoulder looking down so that the
eyes follow the left forearm, and say, "The Sign of the Mourning of
Isis".
(See illustration).
(V). Raise the arms at an angle of sixty degrees to each other above
the head, which is thrown back, and say, "The Sign of Apophis and
Typhon." (See illustration).
(VI). Cross the arms on the breast, and bow the head and say, "The Sign
of Osiris Risen". (See illustration). (VII). Extend the arms again as
in (III) and cross them again as in (vi) saying: "L.V.X., Lux, the
Light of the Cross".
       /\ #
      / \ \     (VIII). With the magical weapon trace the
     /  \ \ 1  Hexagram of Fire in the East, saying,
     / /\ \ *   "ARARITA" (ATYRARA).
     ----------     This Word consists of the initials of a
     /  \ #   sentence which means "One is His beginning:

     /   \ \   One is His Individuality: His Permutation is

     ---------- \ 2 One."
           *

This hexagram consists of two equilateral triangles, both apices

pointed upwards. Begin at the top of the upper triangle and trace it in
dextro- rotary direction. The top of the lower triangle and trace it in
dextro-rotary direction. The top of the lower should coincide with the
central point of the upper triangle.
       /\ #
     --------\-    (IX). Trace the Hexagram of Earth in the
   2* \/  \/\   South, saying "ARARITA". This Hexagram

     \/\  /\ *1  has the apex of the lower triangle pointing
     -\--------   downwards, and it should be capable of
     # \/     inscription in a circle.

       /\ #
      / \ \
     /  \ \
     /   \ \ 1
     ---------- *   (X). Trace the Hexagram of Air in the
   2* \   /   West, saying "ARARITA". This Hexagram

     \ \  /    is like that of Earth; but the bases of the

     \ \ /     triangles coincide, forming a diamond.
     \ \/
      #
    ----------
   * \   /

    \ \  /

     \ \ /      (XI). Trace the hexagram of Water in the
     # \/     North, saying "ARARITA".
      /\ #     This hexagram has the lower triangle placed
     / \ \    above the upper, so that their apices coincide.
     /  \ \
     /   \ *
    ----------

(XII). Repeat (I-VII).

The Banishing Ritual is identical, save that the direction of the
Hexagrams must be reversed.
The Greater Ritual of the Hexagram.
       INVOKING         BANISHING
         /\ #          # /\
       --------\-        -/--------
     2* \/  \/\   (    /\/  \/ *2

       \/\  /\ *1      1* /\  /\/

       -\--------        --------/-
       # \/            \/ #

                   1

       2* /\           *--/\--#

       -/--------        ----------
       /\/  \/ #   *     \/  \/

      # /\  /\/         /\  /\

       --------/-        ----------
         \/ *1         #--\/--* 2

       #--/\--* 1         /\ *2

       ----------        --------\-
       \/  \/        # \/  \/\

       /\  /\    &    \/\  /\ #

       ----------        -\--------
      2 *--\/--#         1* \/

      4:9 *             # 6:7

     #-- / /\ # --*5:8 3:10 *-- / /\ * --#

       --------\-        --------\-
    2:4 */\/  \/\#       #/\/  \/\* 2:11

      #\/\  /\/*1:12 ^ 1:12*\/\  /\/#

       -\------/-        -\------/-
   6:7 *-- # \/ * --#     #-- * \/ # --* 4:9

         3:10        5:8

       #--/\--*2          /\ *1

       ----------        --------\-
       \/  \/    %   # \/  \/\

       /\  /\         \/\  /\ #

       ----------        -\--------
       1*--\/--#         2* \/

To invoke or banish planets or zodiacal signs.

The Hexagram of Earth alone is used. Draw the hexagram, beginning from

the point which is attributed to the planet you are dealing with. (See

777 col. lxxxiii). Thus to invoke Jupiter begin from the right hand

point of the lower triangle, dextro-rotary and complete; then trace the

upper triangle from its left hand point and complete.

   1* /\      2*--/\--#     Trace the astrological sigil

   -/--------    ----------   of the planet in the centre of
   /\/  \/ # $  \/  \/   your hexagram.

   # /\  /\/     /\  /\     For the Zodiac use the

   --------/-    ----------   hexagram of the planet which
     \/ *2     #--\/--*1   rules the sign you require

                    (777, col. xxxviii) but draw

     /\ #      # /\     the astrological sigil of the

   --------\-    -/--------   sign, instead of that of the
  1* \/  \/\  # /\/  \/ *1 planet.

   \/\  /\ *2  2* /\  /\/

   -\--------    --------/-
    # \/        \/ #

For Caput and Cauda Draconis use the lunar hexagram, with the sigil of

{Cauda Draconis} or {Caput Draconis}. To banish, reverse the hexagram.

In all cases use a conjuration first with Ararita, and next with the

name of the god corresponding to the planet or sign you are dealing

with.

The Hexagrams pertaining to the planets are as in plate on preceding

page.

2. These rituals should be practised until the figures drawn appear in

flame, in flame so near to physical flame that it would perhaps be

visible to the eyes of a bystander, were one present. It is alleged

that some persons have attained the power of actually kindling fire by

these means. Whether this be so or not, the power is not one to be

aimed at.

3. Success in "banishing" is known by a "feeling of cleanliness" in the
atmosphere; success in "invoking" by a "feeling of holiness". It is
unfortunate that these terms are so vague.
But at least make sure of this; that any imaginary figure or being
shall instantly obey the will of the student, when he uses the
appropriate figure.
In obstinate cases, the form of the appropriate God may be assumed.
4. The banishing rituals should be used at the commencement of any
ceremony whatever. Next, the student should use a general invocation,
such as the "Preliminary Invocation" in the Goetia as well as a special
invocation to suit the nature of his working.
5. Success in these verbal invocations is so subtle a matter, and its
grades so delicately shaded, that it must be left to the good sense of
the student to decide whether or not he should be satisfied with his
result.

V.
1. Let the student be at rest in one of his prescribed positions,
having bathed and robed with the proper decorum. Let the place of
working be free from all disturbance, and let the preliminary
purifications, banishings and invocations be duly accomplished, and,
lastly, let the incense be kindled.
2. Let him imagine his own figure (preferably robed in the proper
magical garments, and armed with the proper magical weapons) as
enveloping his physical body, or standing near to and in front of him.
3. Let him then transfer the seat of his consciousness to that imagined
figure; so that it may seem to him that he is seeing with its eyes, and
hearing with its ears.
This will usually be the great difficulty of the operation.
4. Let him then cause that imagined figure to rise in the air to a
great height above the earth.
5. Let him then stop and look about him. (It is sometimes difficult to
open the eyes.)
6. Probably he will see figures approaching him, or become conscious of
a landscape.
Let him speak to such figures, and insist upon being answered, using
the proper pentagrams and signs, as previously taught.
7. Let him travel at will, either with or without guidance from such
figure or figures.
8. Let him further employ such special invocations as will cause to
appear the particular places he may wish to visit.
9. Let him beware of the thousand subtle attacks and deceptions that he
will experience, carefully testing the truth of all with whom he
speaks.
Thus a hostile being may appear clothed with glory; the appropriate
pentagram will in such a case cause him to shrivel or decay.
10. Practice will make the student infinitely wary in such matters.
11. It is usually quite easy to return to the body, but should any
difficulty arise, practice (again) will make the imagination fertile.
For example, one may create in thought a chariot of fire with white
horses, and comm and the charioteer to drive earthwards. It might be
dangerous to go too far, or to stay too long; for fatigue must be
avoided.
The danger spoken of is that of fainting, or of obsession, or of loss
of memory or other mental faculty.
12. Finally, let the student cause his imagined body in which he
supposes himself to have been travelling to coincide with the physical,
tightening his muscles, drawing in his breath, and putting his
forefinger to his lips. Then let him "awake" by a well-defined act of
will, and soberly and accurately record his experiences.
It may be added that this apparently complicated experiment is
perfectly easy to perform. It is best to learn by "travelling" with a
person already experienced in the matter. Two or three experiments
should suffice to render the student confident and even expert. See
also "The Seer", pp.295-333, Equinox I, 2.

VI.
1. The previous experiment has little value, and leads to few results
of importance. But it is susceptible of a development which merges into
a form of Dharana --- concentration --- and as such may lead to the
very highest ends. The principal use of the practice in the last

chapter is to familiarise the student with every kind of obstacle and
every kind of delusion, so that he may be perfect master of every idea
that may arise in his brain, to dismiss it, to transmute it to cause it
instantly to obey his will.
2. Let him then being exactly as before, but with the most intense
solemnity and determination.
3. Let him be very careful to cause his imaginary body to rise in a
line exactly perpendicular to the earths tangent at the point where
his physical body is situated (or to put it more simply, straight
upwards).
4. Instead of stopping, let him continue to rise until fatigue almost
overcomes him. If he should find that he has stopped without willing to
do so, and that figures appear, let him at all costs rise above them.
Yea, thought his very life tremble on his lips, let him force his way
upward and onward!
5. Let him continue in this so long as the breath of life is in him.
Whatever threatens, whatever allures, though it were Typhon and all his
hosts loosed from the pit and leagued against him, though it were from
the very Throne of God Himself that a voice issues bidding him stay and
be content, let him struggle on, ever on.
6. At last there must come a moment when his whole being is swallowed
up in fatigue, overwhelmed by its own inertia.{Note 1} Let him sink
(when no longer can he strive, though his tongue by bitten through with
the effort and the blood gush from his nostrils) into the blackness of
unconsciousness, and then, on coming to himself, let him write down
soberly and accurately a record of all that hath occurred, yea a record
of all that hath occurred.

EXPLICIT
1. This in case of failure. The results of success are so many and
wonderful that no effort is here made to describe them. They are
classified, tentatively, in the Herb Dangerous, Part II, Equinox I, 2.

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