The Path of Attainment

"Abrahadabra; the reward of Ra Hoor Khut."

- Liber AL vel Legis III:1

What does Attainment even entail?

Man is typically bludgeoned about by circumstance, unaware of a true locus of action within or without himself, unaware of his true identity.

This isn't inherently 'wrong' and certainly not 'evil:' it is the apparently typical human condition. But certain people are impelled to the Path of Attainment by their seemingly hopeless endeavor to find some lasting solace in the realm of multiplicity, or countless other reasons...

"I am the Hawk-Headed Lord of Silence & of Strength; my nemyss shrouds the night-blue sky."

- Liber AL vel Legis III:70

Attainment is two-fold:

1. Solve: the realizing of one's true Identity, the revealing of one's Self to oneself (Silence)
2. Coagula: the manifestation of that Identity in Motion, the performing of one's Will (Strength)

What man thinks is his 'self' and what he thinks is his 'will' are both ridiculously puny conceptions, based in nonsense. Attainment is therefore the identification of the self with the True Self and the aligning of the will with the True Will.

The mastery of Solve is the mastery of Mysticism, identification of Self with All. This is coterminous with understanding the Universe to be Continuous (0).

"I am the Lord of the Double Wand of Power; the wand of the Force of Coph Nia--but my left hand is empty, for I have crushed an Universe; & nought remains."
- Liber AL vel Legis III:72

The mastery of Coagula is the mastery of Magick, causing Change in conformity with Will. That is, Going one's natural & spontaneous Way. This is best done with a healthy, strong, and well-ordered body & mind.

"The ending of the words is the Word Abrahadabra. "
- Liber AL vel Legis III:75

θέλημά - the Will of God

θέλημά is the word used about 40 times in the Bible to designate most often the will of God.


θέλημα - Will

• Matthew 6:10, "Let your Kingdom come. Let your will be done, as in heaven, so on earth."
• Matthew 26:42, "Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done.""
• Luke 22:42, "saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.""
• John 7:17, "If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself."
• John 9:31, "We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him."
• Romans 2:18, "and know his will, and approve the things that are excellent, being instructed out of the law,"
• 2 Timothy 2:26, "and they may recover themselves out of the devil's snare, having been taken captive by him to his will."
• Hebrews 10:9, "then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second,"
• Hebrews 13:21, "make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen."
• 1 John 5:14, "This is the boldness which we have toward him, that, if we ask anything according to his will, he listens to us"

θέλημα του θεου ("Thelema ton Theon") - the Will of God

• Mark 3:35, "For whoever does the will of God, the same is my brother, and my sister, and mother." [see Matthew 12:50 below]
• Acts 22:14, "He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth."
• Romans 12:2, "Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God."
• Galatians 1:4, "who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father--"
• 1 Thessalonians 4:3, "For this is the will of God: your sanctification, that you abstain from sexual immorality,"
• 1 Thessalonians 5:18, "In everything give thanks, for this is the will of God in Christ Jesus toward you."
• Hebrews 10:7, "Then I said, 'Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.'"
• Hebrew 10:36, "For you need endurance so that, having done the will of God, you may receive the promise."
• 1 Peter 2:15, "For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men:"
• 1 Peter 3:17, "For it is better, if it is God's will, that you suffer for doing well than for doing evil."
• 1 Peter 4:19, "Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator."
• 1 John 2:17, "The world is passing away with its lusts, but he who does God's will remains forever"
• Revelation 4:11, "Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!""

θέλημα του πατρός ("Thelema ton Patros") - the Will of the Father

The Will conceived of as coming from the Father is a distinctly Judeo-Christian tradition. The father implies discipline on His part and obedience on Our part, the children of God. Our normal considerations of 'want,' our self-will, is nothing until merged with the Divine Will of Thelema. "The Perfect and the Perfect are one Perfect and not two; nay, are none!" (Liber AL I:45)

• Matthew 7:21, "Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven."
• Matthew 12:50, "For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother."
• Matthew 18:14, "Even so it is not the will of your Father who is in heaven that one of these little ones should perish."
• Matthew 21:31, "Which of the two did the will of his father?" They said to him, "The first." Jesus said to them, "Most certainly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you."
• John 6:40, "This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day."
• Galatians 1:4, "who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father--"

θέλημα του κυρίου ("Thelema ton Kurion") - The Will of the Lord

The Will's source conceived of as being a Lord is common in nearly every single tradition. The Lord is the common title of one who commands and controls, the true Divine Will being the true Lord, the true Charioteer.

• Luke 12:47, "That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes,"
• Acts 21:14, "When he would not be persuaded, we ceased, saying, "The Lord's will be done.""
• Ephesians 5:17, "Therefore don't be foolish, but understand what the will of the Lord is."
• Ephesians 6:6, "not in the way of service only when eyes are on you, as men pleasers; but as servants of Christ, doing the will of God from the heart;"

θέλημα του πέμψαντός ("Thelema ton Pemphantos") - the Will of Him who Sent Me

This is the Will understood as being the power of that which gives rise to all things and to which all return, the Source. The true Divine Will comes from the Source and we act as Divine emissaries, carrying the 'Good News.'

• John 4:34, "Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work."
• John 5:30, "I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me."
• John 6:38, "For I have come down from heaven, not to do my own will, but the will of him who sent me."
• John 6:39, "This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day."

Every number is a mask of the Infinite

"I also am a Star in Space, unique and self-existent, an individual essence incorruptible; I also am one Soul; I am identical with All and None. I am in All and all in me; I am, apart from all and lord of all, and one with all. I am Omniciscient, for naught exists for me unless I know it. I am Omnipotent, for naught occurs save by Necessity, my soul's expression through my Will to be, to do, to suffer the symbols of itself. I am Omnipresent, for naught exists where I am not, who fashioned Space as a condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy." - Liber V vel Reguli

Liber AL I:2. The unveiling of the company of heaven.

The Book of the Law is an apocalypse in the sense that it is an unveiling of our true nature. We are stars in the company of heaven, or in other words, "The Book of the Law shows forth all things as God." (Djeridensis Working)

"I am the All, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my Name. " - Liber V vel Reguli

Liber AL I:3. Every man and every woman is a star.

Every man and every woman represents a certain combination of elements - like gases, heat, gravity, and motion in a physical star - in the Body of Infinite Space.

We are viceregents of the Infinite, nonetheless, and we make our joys in earth and heaven.

"I am the One, for all that I am is not the absolute All, and all my all is mine and not another's; mine, who conceive of others like myself in essence and truth, yet unlike in expression and illusion. " - Liber V vel Reguli

Liber AL I:4. Every number is infinite; there is no difference.

Every star may be numbered, even as Master Therion was 666, yet each number is merely a mask of the Infinite... that omnipresent body of Limitless Light.

There is no ultimate difference between these numbers insofar as they all fallibly shadow forth the Infinite in various combinations, and there is no ultimate difference between each human being.

In the sense that we are men and women, centers of force and fire, we are certainly a unique but finite expression of Infinite Potential. "One thing is in the end like all the rest; the seeming not alike comes as a dream from choosing images after one’s own heart to worship them; thus each, though true as one of the All, is false if thought of as one apart from the rest. " (Djeridensis Working)

The formula for understanding there to be no difference is to "Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt." (AL I:22) The sign of success in this endeavor "shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body." (AL I:26)

"I am the None, for all that I am is the imperfect image of the perfect; each partial phantom must perish in the flasp of its counterpart, each form fulfil itself by finding its equated opposite, and satisfying its need to be the Absolute by the attainment of annihilation. " - Liber V vel Reguli

Ethics is complete bosh

"Reason is, and ought only to be, the slave of the passions, and can never pretend to any other office than to serve and obey them." -David Hume, A Treatise on Human Nature

Kant's categorical imperative is a classic example of setting up Reason in the place of God as our Divine Dictator. To say there is one norm, whether we call it Religion or Reasonable, is to deny the inherent multiplicity of nature. It is to establish another code of conduct on the false edifice of a supposed absolute. Let's not be fooled if our absolute is cloaked in the jargon of reason, being called 'categorical' and our 'Thou shalts' and 'Thou shalt nots' are dressed up as an 'imperative.' The one categorical imperative is that there must be no categorical imperatives. No values, no morality, no set of ethics is absolute.

Yes, yes, ethical proscriptions are relative... I am sure everyone has heard this at some point and understood its implications to varying degrees. The problem that arises from denying the validity of the old forms of altruistic morality and ethical systems is the arising of various egocentric moralities. They are ethics nonetheless and therefore restrictions.

The problem with ethical egoism, that we ought to be motivated by self-interest, is that there are no objective 'oughts.' An 'ought' is only meaningful in relation to a relative standard of value. This also presupposes that the person knows their own self-interest. It most certainly smacks of the old forms of ethics with its 'ought'... implying some absolute standard of conduct.

The problem with rational egoism, that the rational thing to do is always in one's own self-interest, is manifold. It depends on an assumption that a certain line of conduct is 'more rational' than another, another assumption of an absolute standard. "‘Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger. ‘Tis not contrary to reason for me to chuse my total ruin, to prevent the least uneasiness of an Indian or person wholly unknown to me. ‘Tis as little contrary to reason to prefer even my own acknowledg’d lesser good to my greater, and to have a more ardent affection for the former than the latter." (David Hume) It depends on an assumption that the person in question not only knows what their own self-interests truly are, but also that it is possible to know one's own interests completely in the first place. I suggest that our motives will forever lie in the indefinite reaches of the unconscious, with our awareness only being able to grasp the decision at the end of the process.

The problem with psychological egoism, the idea that we always act in accordance with our own self-interest, is not that we apparently perform acts of genuine altruism and therefore the proposition is untrue. Instead, the notion of a coherent ego, or self, to which we supposedly owe our locus of motives should instead be attacked. In the end, the most we can say is that each 'person' is a relatively coordinated, self-sustaining gestalt of impulses & impressions.

The actual motives behind all actions - those unconscious impulses that breach the threshold only after a long process of internal deliberation - do not distinguish between self and other, and most certainly have no rational 'purpose' in mind. The fact that they may intertwine & overlap to form the entities we know as people with their bodies and psyches simply show complex arrangements and interactions, not necessarily entirely selfish entities moving about. Further, each 'person' is an open system - they receive and give, consciously and unconsciously. For every breath we take in, we must breathe out, and for everything we eat and drink, we must excrete something. We always construe altruism in terms of human to human but we never think of how altruistic a person is to their cells, to the fungus which feed on their trash, to the plants fed by their fertilizer, etc. We never consider how even wiping out a human civilization might be considered altruistic to the surrounding flora and fauna.

Thought and Naught

"Thoughts are false." - Book of Lies, ch.5
All fluctuations of the mind have the potential towards being misleading. They often lead to identifications, e.g. "I am A" or "I am not-A." All thoughts have an implicit dualism and all dualism is false. The method for overcoming this handicap is the uniting of each thought to its opposite. This is the basis for koans, paradox, the apophatic Hindu practice of 'neti, neti' and the kataphatic invocations apparent in the writings of St Dionysus the Aeropagite, "Thunder: Perfect Mind" from the old Gnostic gospels, and practically every mystic of the world.

"Identity is perfect; therefore the = of Identity is but a lie. For there is no subject, and there is no predicate; nor is there the contradictory of either of these things." - Book of Lies, ch.11

All words break down, though the Chinese "conception of the tao is still unequaled for clarity on this point." (see Tao Teh Ching, ch.1 & 2)

These are the most nefarious dualisms, especially in learning about Mysticism with all of its talk of 'Unity:'

• I & not-I / self & not-self
• permanent & impermanent
• finite & infinite / limited & unlimited / bounded & unbounded
• imperfect & perfect
• true & false
• conditioned & unconditioned / non-absolute & absolute
• multiplicity & unity
• dualism & non-dualism

Logic depends on the fundamental proposition that A equals A, and A does not equal not-A. While this may be the basis of our dissection of the world, its utility does not mean it is necessarily founded in any sort of objective truth about the world.

"Language was made for men to eat and drink, make love, do barter, die. The wealth of a language consists in its Abstracts; the poorest tongues have wealth of Concretes. / Therefore have Adepts praised silence; at least it does not mislead as speech does." - Book of Lies, ch.24

We may, for convenience, call this view the 'conditioned' view as opposed to the 'unconditioned' view but this sets up an unhealthy dualism. In the 'end' (which is the beginning) both 'conditioned' and 'unconditioned' are 'views,' two sides of one coin. The words are meaningless without each other. This is the basis of viewing the world as "None... and Two" while they are simultaneously One in that Ultimate Naught.

This method of uniting each thought to its opposite appears in the culimination of the Master Therion's work with the Enochian Aethyrs where Horus the Crowned & Conquering Child proclaims,

"I am light, and I am night, and I am that which is beyond them.
I am speech, and I am silence, and I am that which is beyond them.
I am life, and I am death, and I am that which is beyond them.
I am war, and I am peace, and I am that which is beyond them.
I am weakness, and I am strength, and I am that which is beyond them.
Yet by none of these can man reach up to me. Yet by each of them must man reach up to me." - "The Vision & the Voice," 1st Aethyr

The Ineffable Experience: its attainment and qualities

There is a class of human experiences - certain emotions/feelings and correlated perceptions/paradigms - which do not have suitable metaphors in modern, scientific terminology. These are the experiences which are so powerful so as to dissolve the normal parameters of functioning including the most precious notions of time, space, causality, multiplicity of objects, distinction between self and other, or any one thing from any other thing. This experience is genuine 'Mysticism.'

It is a known fact that increased sensory activity lowers self-representational activity. IAO131 discussed this on his blog. This is known as "getting lost in the moment," "losing yourself," "being in the zone," "flow," etc. These are all more mild forms of this class of human experience mentioned above. It is plausible that this "losing yourself" is simply the same phenomenon except at a milder degree.

Often the degree of intensity of sensory activity/emotion necessary for having this 'Mystic Experience' is achieved through gradual means such as religious asceticism of all sorts including yoga, prayer, meditation, etc. It can also occur in short periods as with the use of drugs like the Hindu 'soma,' Native American 'peyote,' and LSD, psilocybin, mescaline, etc. in more modern times. It may also occur spontaneously as evidenced in the literature of Zen Buddhism. Yet most of these people have gone through previous rigorous training, like the previously mentioned ascetics, and only the actual illumination is sudden.

This illumination is often likened to a lightning flash for its power, intensity, destructiveness (to old notions & ideals), and its brightness. The words 'illumination' and 'enlightenment' show that the metaphor of light is naturally intertwined with this new perspective.

And the subjective qualities of this experience are:

1. Ineffability - The experience is beyond words in description, they do not do it justice.
2. Duality dismantling - This is connected with the ineffability of the situation because words work by dualities. The understanding of duality being in truth unity, that 2 is 1, that "Thou art that" (Tat tvam asi) leads inevitably to the realization of the fatuity of language in expressing this Condition.
3. Destruction - The experience is seen as subjectively destructive in the sense that all of our foundations for understanding the world - time, space, causality, separateness, and multiplicity - are seen to be false. All attachments to things external (things and people and places) and internal (ideals and memories), even your notion of 'self', are all stripped away. This is 'ego death.' This is why non-attachment is also counseled by many mystics, for it becomes less of a shock if attachments are discarded voluntarily. This is also the basis for all 'self-denial' for the same reasons.
4. Invigoration - There is always felt an infusing of energy as if from outside of oneself. A power infuses one's awareness that seems infinite and/or omnipotent. Psychologically, unconscious potencies have breached the threshold of consciouss awareness. Also, the apparent destructiveness gives away to a realization that this destruction was necessary for this new-found freedom. The destruction has cleared the obstructions and delusions which obscured our natural boundless potential.
5. Passivity - The highest attainment is always gotten by giving away absolutely everything. Only thereby do you gain everything. In this Mystic Experience, since one is felt subject to such an invigorating energy one feels oneself to be the passive receptacle of the forces. "I am not I; I am but an hollow tube to bring down / Fire from Heaven. / Mighty and marvelous is this Weakness, this / Heaven which draweth me into Her Womb, this / Dome which hideth, which absorbeth, Me. / This is The Night wherein I am lost, the Love / through which I am no longer I." - Book of Lies, ch.15

The Essentials of Yoga (starring Patanjali)

Patanjali was certainly a sage of the highest order, penetrating to the highest mysteries yet retaining a solid and concise intellect. It has been said, "Establish at thy Kaaba a clerk-house: all must be done well and with business way" (Liber AL III:41). Only through a sharply cut diamond (the mind of the aspirant) may the Word reverberate in its original purity. The very form of the text is evidence of the orderliness of his psyche.

We have the entire doctrine summarized in the first four lines:

1-1: Now, instruction in Union [Yoga].
1-2: Union is restraining of the mind-stuff from taking various forms.
1-3: Then the Seer dwells in His own nature [unmodified state].
1-4: Otherwise the Seer is identified with the modifications.

The whole method is contained in the second line, with the first line announcing its arrival and the third & fourth lines being a short explanation of this method. We see now that Yoga, or 'Union,' is accomplished when we restrain the mind from taking various forms, from identifying with various mental 'modifications.' These thoughts, or modifications, are often pictured as ripples in a body of water; Yoga consists in the body of water becoming calm without any ripples; that is, the mind-stuff does not take forms.

Patanjali goes on to list these modifications, or vritti, some painful and some not painful. He then instructs us:

1-12: These modifications [vrittis] are controlled by practice and non-attachment.

Our essential task is then (1) practice and (2) non-attachment. But what are these things? Delightfully, Patanjali concisely explains:

1-13: Continuous struggle to keep the modifications perfectly restrained is practice.
1-15: The subjugation of the thirst for objects seen or unseen is non-attachment.

Therefore we must restrain our mind-stuff from taking forms with persistence and we must subjugate our desires for all things. We must have persistence and remember:

1-21: Success is speedy for the extremely energetic.

Even as it is said, "But exceed! exceed! Strive ever to more! and if thou art truly mine -- and doubt it not, an if thou art ever joyous! -- death is the crown of all." (Liber AL I:71-72)

What are the various impediments to our practice and non-attachment? Patanjali enumerates these:

1-30: Disease, mental laziness (inertia), doubt, lack of enthusiasm, lethargy, clinging to sense enjoyments (sensuality), false perception (mind-wandering), non-attaining of concentration, and falling away from concentration when attained (instability) - these are the obstructing distractions.
1-31: Grief (pain), mental distress (despair), tremor of the body (nervousness), and irregular breathing accompany non-retention of concentration.
2-3: The pain-bearing obstructions are ignorance, egoity, attachment, aversion, and clinging to life.

("Of them, ignorance is the cause, and the other four are the effects." (Vivekananda))

Oh pain! despair! misery! It is said, "Hear me, ye people of sighing! / The sorrows of pain and regret / Are left to the dead and the dying, / The folk that not know me as yet." (Liber AL II:17) What are we to do?

1-32: For the prevention of these obstacles, one should practice on one object.
3-5: Through the attainment of that comes the light of knowledge.

That is, "making the mind take the form of one object for some time will destroy these obstacles" (Vivekananda). This is the practice of 'samyama,' the first stage of which is dharana, then dhyana, then samadhi. We are also counseled to the practice of pranayama, the controlling of prana (life-force) through control of breath. Many meditations and devotions are then given, but ultimately:

1-40: The yogi's mind, thus meditating, becomes unobstructed from the atomic to the infinite.

"My adepts stand upright; their head above the heavens, their feet below the hells." - Liber Tzaddi, line 40

"I am clothed with the body of flesh; I am one with the Eternal and Omnipotent God... Thou art the Lord of Glory, and the unclean dog." -Liber LXV, I:53; II:3

"For Perfection abideth not in the Pinnacles, or in the Foundations, but in the ordered Harmony of one with all." - Liber Causae, line 32

Images, representation, and Self

All we know of the world or the self are the things represented to the consciousness. In other words, only representations or images can be known and therefore consciousness consists of these representations. This perceptual field of representations, or 'consciousness,' is our world.

The faculties of representing cannot be known in themselves, only through their own representations. We say that our consciousness arises from the nervous system, that the nervous system is the system of 'faculties of representing.' But we only know anything about the nervous system through its own representations.

"[All forms are] determined by the structure of the nervous system & thus really a phantasm of it... One may begin again from that standpoint to enquire why the nervous system itself should be conceived as it is, from anatomical indications which themselves depend on the same sensory perceptions which in turn determine the form of the original vision. i.e. Having got "the Universe as I see it is an Image of my nervous system" ask; "Why do I see the nervous system as I do? What is the ultimate meaning of this conception? What does it imply, my imprisonment in this "circular argument'"?'" -Aleister Crowley, "Etyhl Oxide"

Our awareness of 'the world' and ourselves is the interaction and overlapping of several systems of representation; our 'world' is the apparently unified combination of representational maps.

What most people think of the 'self' is a partitioned 'entity' derived from this phenomenal field. An identification with any partial component of this perceptual field results in a world of multiplicity founded on the essential dichotomy of 'self' and 'other' or 'self' and 'environment.' This is 'illusion' - the Hindu 'maya' born of 'avidya,' the Judeo-Christian-Islamic 'sin,' etc. The 'self' and 'other' are both partial facets of the perceptual field, their distinction being a perspective or interpretation of the information of the perceptual field. That is, even the appearance of multiplicity is a device of the Unified Field.

Yoga, the art & science of Union, consists of relinquishing attachment to and identification with any partial image. 'The world,' as we know it, being full of 'things,' 'creatures,' 'entities,' 'substances,' - that is, full of multiplicity - must be shattered.

THAT which gives rise to all images (and consequently consumes them), THAT which cannot be fully defined by any one representation but is known in part through each of its infinite expressions, is the Soul, the True Self, God, Brahman, Tao. One who perceives this truth is the Sage, the Perfect Man, the Buddha, the yogi, the Thelemite. Such a one can proclaim, "I am the Magician and the Exorcist," being both the creator of forms & the destroyer of forms.

The Method of Mysticism

"This is the secret of the Holy Graal, that is the sacred vessel of our Lady the Scarlet Woman, Babalon the Mother of Abominations, the bride of Chaos, that rideth upon our Lord the Beast." -Liber Cheth, line 1

The method of Mysticism is the systematic dismantling of all attachments and desires, to rest in the seer's natural, unconditioned state.

The most nefarious desires are:

* The desire to have influence in the world (material possessions and power)
* The desire to survive, propagate life
* The desire to attain, have 'enlightenment'

The most nefarious attachments are:

* The attachment to material objects (wealth)
* The attachment to other people, including friends and family (love)
* The attachment to intellectual maps of any sort - Theological, Moral, Ontological, Epistemological, etc. - though some are more useful than others (e.g. heliocentric > geocentric)
* The attachment to life (health), forms as they are (instead of in their naturally ever-changing, non-substantial state)
* The attachment to God
* The attachment to notions of 'self'

"Now therefore that thou mayest achieve this ritual of the Holy Graal, do thou divest thyself of all thy goods. Thou hast wealth; give it unto them that have need thereof, yet no desire toward it. Thou hast health; slay thyself in the fervour of thine abandonment unto Our Lady. Let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the Infinite, with thy passion for the Unknown, for Her that is beyond Knowledge the accursed one. Thou hast love; tear thy mother from thine heart, and spit in the face of thy father. Let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures." - Liber Cheth, lines 7-10

The primary method is meditation. Meditation is the focusing of the mind to 2: the seer and the seen... and nothing else. No other thought may intrude.

And behold! if by stealth thou keep unto thyself one thought of thine, then shalt thou be cast out into the abyss for ever; and thou shalt be the lonely one, the eater of dung, the afflicted in the Day of Be-with-Us." -Liber Cheth, line 12

This is the beginning stage which leads eventually, by various degrees, to the focusing of the mind to 1: seer and seen are one. Desires and attachments disintegrate if they have not already voluntary been stripped away through austerities.

"For if thou dost not this with thy will, then shall We do this despite thy will. So that thou attain to the Sacrament of the Graal in the Chapel of Abominations." - Liber Cheth, line 11

It is said that, "This Path is beyond Life and Death; it is also beyond Love; but that ye know not, for ye know not Love." (Liber Cheth, line 20) This is because "Life and Death" are One in the Serpent's Body which is a Ring; that is, from the annihilation of the self into the Impersonal Unity comes a recognition of the unity of life and death (and other dualities). This Path is also beyond Love because Love requires a 'lover' and a 'loved.' That is, it requires Two things just like Knowledge requires a 'knower' and a thing 'known.' But in this attainment We have annihilated all mutiplicity; therefore it is said, "It is not known if it be known." (Liber Cheth, line 21)

The result of this process is the annihilation of the old 'self' - the ego, everything we thought was our 'self' - and the 'arising' of the True Self, the Crowned & Conquering Child, beyond all dualities. Only when all elements of multiplicity, temporality, and distinction have been annihilated, the One - which is None for it is continuous (Liber AL I:27) - may be perceived. Therefore it is said, "Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt." (Liber AL I:22) Only when this is achieved does one become "chief of all," (Liber AL I:23) recognizing one's True Self as coterminous with the All. Then are all things seen as a joyful sacrament and we may proclaim "Existence is pure joy." (Liber AL II:9)

"Yea! verily this is the Truth, this is the Truth, this is the Truth. Unto thee shall be granted joy and health and wealth and wisdom when thou art no longer thou. Then shall every gain be a new sacrament, and it shall not defile thee; thou shalt revel with the wanton in the market-place, and the virgins shall fling roses upon thee, and the merchants bend their knees and bring thee gold and spices. Also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee." - Liber Cheth, lines 13-14

In this Path, having come to the End, one recognizes it is one with the Beginning.

" Wherefore I charge you that ye come unto me in the Beginning; for if ye take but one step in this Path, ye must arrive inevitably at the end thereof... Therefore unto Hadit and unto Nuit be the glory in the End and the Beginning; yea, in the End and the Beginning." - Liber Cheth, lines 19, 22