What do my labels mean?

I'm labeling all my posts like a good lil blogger, but some of them might mean something very specific to me but mean different things to you.  Ergo, I shall elucidate their meaning by means of this post, which I shall edit as appropriate.

Edit-related Labels
adapted text:  This label marks a post containing my adaptation of the text of the Spiritual Exercises; that is, these posts are the meat of this blog.
Exercitia Spiritualia Antinoi:  This label marks a post containing information about my adaptation of the Spiritual Exercises, including commentary or discussion directly related to the Exercises that has come to mind as I adapted them.
explaining myself:  Posts like this one, which provide metadata about the blog or my process.
find/replace edit:  The most mindless form of adapting the text, this kind of edit consists mostly of cut-and-pasting the text and scanning it for terms I would like to change and changing them, without necessarily changing the text on a large scale.  For example, I have often changed the word "sin" to "failing of the Will".  The purpose of a find/replace edit is mostly to get a text made ASAP so that I can begin working the Exercises, even if the adaptation isn't perfectly what I would like it to be.*
first pass:  My first attempt at adapting the text, usually also a find/replace edit.  In a first pass, I am not asking many deep questions of the text or looking into the underlying memetics or structure.  Rather, I am asking very shallow questions as a way of breaking the ice with the text (the equivalent of talking about the weather to a new acquaintance).*
glossary:  A list of meanings, like this one, which might better help one understand what I mean when I say things.

Chapters of the Text
in the order they appear in the text

1. Annotations
2. Certain Spiritual Exercises
3. The First Exercise

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*  I well recognize that the combination of asking shallow questions and making shallow answers leads to a fairly useless result.  Nonetheless, it leads to a result that has some use and which can allow me to embark on the practical and experiential side of this project as quickly as I can.

The First Week: Certain Spiritual Exercises, part the second and final

We must avoid, moreover, among the other hazards of speech, idle words; such as all those must be understood to be, which profit neither the speaker nor any other, nor are even uttered with the intention of doing service. But, on the other hand, no such words are by any means to be accounted idle, as concern the accomplishment of one's own or another's Will, the health of one's own or another's body, or even one's own or another's temporal advantage, or at least are directed by the speaker's mind to something of the kind, even though a person speak concerning matters foreign to eir own plan of life, as if a religious speak concerning wars or trading. But from speech ordered to a good end there arises merit; while that which is directed to a bad one, or uttered idly, hinders the knowledge and accomplishment of the Will.

Hazards of the mouth are also, lying, false testimonies, detraction. For we must not be guilty of detraction or finding fault against anyone. For by revealing anyone's grave failing, which is not public, with a bad intention, or grievous damage of another's good fame, a grave failing is also committed; by revealing a minor one, only a minor one is committed. Moreover, as often as we make known another's fault or defect, we show at the same time our own fault and defect. But where the intention is right, it will be lawful to speak concerning one's neighbour's fault in two ways.

First, when it is public, as a fault which damages community, or a thing which has been condemned by communal agreement, or is pernicious, as on account of public error damaging the lives of those with whom we live.

Secondly, when the secret crime of anyone is told to another by whose assistance e may be repair eir failing, provided there appear some probable reason or conjecture that such will be the case.

Among the hazards of the mouth might be set down also derisions, insults, and other things of that kind, which e who gives the exercises will be able to pursue as e shall judge requisite.

Concerning Deeds.

Placing before one's eyes the Law, with the ethical understandings of the individual, and those with whom e lives, we must account that whatever is done contrary to any of these is a failing of the Will; lighter, however, or more grievous, according to the different ways of failing, and the different habits of each individual. Now, we consider as belonging to the ethical understandings of those with whom an individual lives the stated boundaries and traditions of those with whom e is in spiritual community (as in a coven, temple, ekklesia, ashram, et cetera), which are accustomed to be developed in the free association of devotees both through history and in the current moment for the respect of those sacred things with which they work; by which people are invited to development of themselves and participation in sacred ritual. For indeed e fails not lightly, whoever dares to despise and transgress such pious agreements and traditions of eir spiritual community.  Should eir understandings and those of eir community come into irreconcilable and hindering conflict, the requirement of free association must be kept strongly in both eir mind and that of eir community, for sometimes separation is the proper path.

A Method of General Examination, comprehending Five Portions or Points.

The first point is, that we must maintain a practice of gratefulness for the benefits we have received, whether that thankfulness be directed to a particularly deity, oneself, or nothing at all.  This gratefulness must stem from an understanding that any benefit we might receive is in our understanding and that the world and all in it have value in and of themselves, separate from their relationship with us.

The second, that we can find great assistance and much of use by intreating our spiritual and divine aides and, in particular, Antinous Nauigator for the knowledge and shifting of our failures to accomplish our Will.

The third, to ask account of our Holy Guardian Angel concerning our failures to accomplish our Will throughout the present day, searching through the several hours from the time when we rose. And first, indeed, concerning thought; then concerning speech and deed; in the same order in which it was laid down in the particular examination.

The fourth, to be gentle with ourselves concerning our faults.

The fifth, to propose amendment with the aid of Antinous Nauigator; and after all the above to say the Flower Prayer: "Who is this flower above me?  What is the work of this god?  I would know myself in all my parts."

THE USE OF OPEN DISCUSSION OF ONE'S FAILINGS OF WILL AND OF COMMUNION.

From an open discussion of one's failings of Will voluntarily initiated with those one trusts to involve themselves with lovingkindness, among many other advantages are gained these three.

The first, that, although e who maintains an open and vulnerable relationship with those around em who are skilled in lovingkindness is by no means obliged to specially initiate an open discussion of this kind, yet the person eirself who makes it gains much more advantage and merit, on account namely of the communal recognition both of where these failings of Will have affected those around em and of the work e is doing to amend eir behavior and to repair the situation if need be, and for the chance to feel more vehemently eir and the community's emotions around these failings of the Will.

The second, that having seen, by means of the spiritual exercises, much more clearly than before, the causes and effects of these failings of eir Will, e will gain so much the greater advantage and merit.

The third, that it is reasonable to expect that e who has thus openly discussed eir failings of Will, and is thus attending to eir community and eir relationships as a permaculturist to eir garden, will be much better prepared to engage in the particular ecology of eir community, which conduces in the highest degree both to the perfection and accomplishment of eir Will, and to the preservation and increase of grace.

And this general confession will be best placed after the exercises of the first week.

The First Week: Certain Spiritual Exercises, part the first

By which a person is directed in order that e may be able to bring eir entire Self to bear in the accomplishment of eir Will; and, with a determination free from affections hurtful to this end, fulfill the dharma of eir life.

In the first place, in order that by exercises of this kind, as well e who gives as e who receives them may be profited, it must be presupposed that every pious person ought with a more ready mind to put a good sense upon an obscure opinion or proposition of another than to condemn it; but if e can in no way defend it, let em inquire the meaning of the speaker, and if in thinking or meaning e be alien to one's own thinking or meaning, present one's own thinking or meaning with lovingkindness; if this suffice not, try all suitable means by which e may render em sound in meaning and safe from unrecognized and unintended illogic.

THE BEGINNING OR FOUNDATION.

We have this as our end, that we might discern, discover, and develop our own Will, and, accomplishing this, at length fulfill our dharma, which is specific to each individual.  And the other things on this earth, though they have their own lives and their own values, might be enlisted to assist us in pursuing this goal, once one has built a strong relationship with them over time and exchange of relations of various sorts: whence it follows, that the closeness of one's relationships with each and every thing may be in proportion as they may profit or hinder em in pursuing that end, but that any relationship, regardless of its closeness, be marked by mutual respect. Wherefore we ought to be joyful in and with all created things (*and honourable in so far as they are subject to the liberty of our will and we are to theirs, and respectful in our recognition that we are whole and divine in our own will and they in theirs), so that (to the best of our power) we enjoy sickness as much health, and poverty equally to riches, contempt as much as honour, a short life equally to a long one. But it is useful, out of all, to choose and desire those things most deeply which lead to the end.**

DAILY AND PARTICULAR EXAMINATION,

Embracing three times, fitted for the disposing of one's self, and a two-fold sifting.

The first time is that of the morning; in which a person ought, as soon as e rises from sleep and completes an Iron, Pearl, and/or Plastic Pentacle (any other such ritual may be added to that list as well) for the purpose of diagnosis, to propose the diligent guarding of eirself concerning some particular failing or complex, from which e desires to amend himself.

The second is, that of the afternoon; in which e must ask of Antinoius Nauigator to look back upon eir journey through the day and to remind em that e might remember how often e has acted out of or reenacted that particular failing or complex, and to mark the oncoming path that e might be aware of it for the future (divination, here, for both parts is highly appropriate): then let em perform the first sifting, asking account of eir Holy Guardian Angel concerning the failing or complex already spoken of, and, running through the several past parts of the day, from the hour in which e rose down to the present, how many times e has committed it, and mark so many points in the first line of the figure represented below.  Which being finished, let em propose again through the remaining space of the day to act with presence, mindfulness, and intention.

The third time will be that of the evening; in which, after the hour of supper, the second sifting will have to be made, by running through in like manner the several hours which have elapsed from the former to the present examination; and in the same way remembering and enumerating the times e has acted out of the complex or failing, e will mark the same number of points in the second line of a figure like the one below, prepared for the purpose.

Four Useful Additions

For the easier and quicker resolution of any complex or failing,

The first is, that as often as one has acted out of or reenacted that kind of complex or failing, putting eir hand to eir breast, e grieve for the opportunity which has been missed, which may be done, even when others are present, without their perceiving it.

The second is, that at night, having counted and compared together the points of the lines, of which the upper is assigned to the first, the lower to the second examination, e observe whether from the
former to the latter any amendment have intervened.

The third is, that e compare together the examinations of the second and the preceding day, considering whether any amendment has taken place in em.

The fourth, that, comparing together in like manner the examinations of two weeks, e take account of the amendment made or omitted.

Also it must be noted, that, of the following figures, the first, which is longer than the rest, is assigned to the first day, say the Sunday; the second, which is a little shorter, to the Monday; and so in succession, it being reasonable that the number of events to record should decrease daily.

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GENERAL EXAMINATION OF CONSCIENCE,

Most useful for cleansing, banishing, and purification, and inviting one's demons over for tea.

It is presupposed that there happen to a person two kinds of thoughts; the first arising from eir own proper motion, but the other coming from without, namely, from the suggestion of a daimon.

Concerning Thought.

In two ways is merit drawn from distracting or useless thought in the matter of the hooks which catch the Will, concerning which kind of thought we here speak.

By the first, when there is suggested a thought concerning acting out of or reenacting some complex or failure, but by resisting immediately it is overcome.

By the second, when a suggestion of this kind having been repelled once and again, and returning every now and then, a person continually maintains eir Will, until that element of eir relationship with that daimon which is distractive, hindering, or useless transmutes utterly; which kind of success deservedly excels the other.

But a person contravenes lightly his own Will when upon the thought of distraction, hindrance, or uselessness which has arisen e dwells some little, as it were listening and by such listening gifting the thought with eir energy or power, or when e is affected passingly by any pleasure of sense which does not empower eir own Will, or shows eirself negligent in repelling it.

But difficulty in accomplishing one's Will is received by thought in two ways.

First, when to the thought of giving one's sovereignty over to one's complexes or failings consent is in any way given.

Secondly, when that complex or failing is enacted in deed: and this is more grievous than the other, for three reasons, namely; on account of the greater length of time; on account of the more intense action; and on account of the greater number affected.

Concerning Words.

By word also is one's Will in many ways thwarted; as in misrepresenting oneself, in imprudent speech, in useless humility.  For we must not mindlessly vow, either to the gods or to any other being, unless with the concurrence of these three things: truth, necessity, and reverence. Moreover necessity is to be understood, not of the affirmation of whatever is true, but of that only which is of importance concerning some spiritual, corporal, or at least temporal advantage. By reverence we mean, when e who mentions the name of a god uses consideration, that to that god and the gods in general due honour may be given.  It must be understood, however, that although an oath by the gods, taken rashly or vainly, is a more grievous sin than one to any other being, it is nevertheless more difficult to swear lawfully, observing the due circumstances which we have mentioned, by the latter than by the former.

First, because in making mention of any being in an oath, we are not so much stirred up or rendered attentive to swear from truth and necessity, as when we name that which compels us to awe and reverence (that is to say, a god, daimon, or numen).

Secondly, because we are far less forcibly moved to give the world honour with reverence, by the mention of any being, than by that of those things which compel us to awe and reverence. Wherefore to swear by any being is better done rather by the perfect, than to those of the duller or the more ordinary sort; since the perfect, by the continual use of contemplation and by the illumination of the understanding, consider more closely, and discover that the divine exists in and as the essence, presence, and power of every creature; whence they are better prepared than others who are not yet advanced to that point of perfection, to give the world due reverence in an oath.

Thirdly, because, if any being was too frequently named for the confirmation of an oath, consideration must be given that that being may be undergoing deification, and the transition must be navigated mindfully; a hazard more to be feared for the imperfect than for the perfect.





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* In the Foundation, where it is said in so far as they are subject to the liberty of our will, it would be said more clearly from the autograph in so far as it is left to the liberty of our will.
** At the end of the Foundation, where we have which lead to the end, it should be read which lead us to the end of discerning, discovering, and developing our own Will.

Annotations, part the fourth and final

Foralthough one person may rightly move another to enter into Religion, in which many sacred vows of a variety of sorts must be made; although, too, a work done with a vow is more meritorious than one done without a vow, yet the greatest regard must be had to the peculiar condition of the persons. Also it must be attentively considered, what advantage [help] or disadvantage [hindrance] may occur for the performance of what any one is about to promise.

The fifteenth is, that e who gives the exercises ought not to urge the other to poverty and the promise thereof more than to the opposite; nor to this rather than to that plan of life: for although out of the exercises it is lawful, and to be accounted meritorious, to persuade all those to embrace taboos, religious life, geasa, and any other spiritual dedication, who from the consideration of their persons and conditions will probably be fit subjects; yet it is far more suitable and better, in the exercises themselves, not to attempt it, but rather to seek one's own Will, and wait until Antinous Nauigator communicate himself to the soul devoted to em, and embracing it, dispose it to the performance of its own Will, as he knows to be most fitting. Wherefore, e who dictates the exercises must stand in a certain equilibrium, and, the instrument apart, leave Antinous Nauigator to transact the matter with the exercitiant, and the exercitiant with Antinous Nauigator Amatorque Soterque.

The sixteenth is, that, in order that Antinous Nauigator may work the more certainly with the exercitiant, if the soul happen to be affected and inclined to anything less than ultimate dedication to the accomplishment of one's Will, one must struggle to the utmost and with one's whole powers to the contrary: as, for instance, if a person aspire to the getting of an office or benefice for the sake, not of the accomplishment of eir Will, or of the common liberation of all beings in all worlds pervading space and time, but only of eir own self-aggrandizement and airs, then the affection ought to be impelled to the opposite by assiduous prayers and other pious exercises in which the opposite is asked of the gods; that is to say, that e offer sacrifice of this mind to eir own Holy Guardian Angel, namely, that e seeks no longer such office or benefice, or anything else, unless e shall have so changed eir former affection, as that e may no longer desire it, or possess it, for any other reason than the accomplishment of eir Will.

The seventeenth* is very useful, namely, that e who gives the exercises, although not wishing to inquire into and know the private thoughts of the other, yet, being faithfully informed concerning the thoughts infused by various spirits, and which draw to greater or less good, should prescribe em some spiritual exercises, suited to the present necessity of the soul.

The eighteenth is, that, according to the habit of em who is being exercised, according (for instance) to eir age, learning, or genius, the exercises ought to be adapted; lest on one untutored, or weak, or delicate, those things be laid, which e cannot bear without inconvenience, much less undertake to eir profit. In like manner, according as it is in the mind of each to dispose eirself, that must be im parted to em which may most help em.  Therefore, to em who desires only to be instructed and brought forward to some step in which eir mind may be at rest, may be given first the particular examination which is found below, then the general one, and at the same time the method of praying in the morning during half-an-hour, from the consideration of the Law, as it has been communicated by various deities and as it flows through eir own Iron Pentacle; concerning which in its place below. E must be advised also to cleanse, banish, and purify every eighth day; and every fifteen days, or rather every eight, if eir affection urge em, to share food with the gods. This plan of exercise belongs properly to the more uninstructed or illiterate, with whom must also be discussed in conversation the broad concepts upon whih the Work is founded; the holiness of the five senses, the particular downfalls generally found in the Work, and the immanent divinity of all things. Also if e who gives the exercises perceives the other to be of a weak nature and of little capacity, whence no great result and fruit can be hoped, it will be better to prescribe em some of the said lighter exercises up to cleansing, banishing, and purification; afterwards to give em some examinations of conscience, and a plan of more frequent cleansing, banishing, and purification, in order that by these means e may be able to preserve the proficiency or gain, which eir soul has already obtained. But e will not go on to rules concerning elections, or any other exercises than those of the first week; especially when there are present others who may be exercised with more fruit, and the shortness of time does not admit of eir doing everything for all.

The nineteenth is, that to a person occupied with public or other useful business, whether e be furnished with genius or with learning, having an hour and a-half each day for undertaking some exercises, must be expounded first for the fulfillment of dharma: then for half-an-hour the particular examination, afterwards the general one, with the mode of confessing rightly, and of receiving the gods in order that e might share food with them, may be given him; with the direction also, that in the morning, during three days, e meditate one hour concerning the first, second, and third hooks that catch the Will, as is taught below.  Afterwards for three more days, during the same hour, concerning the inquest of behavior; for as many more, concerning the nature of Consequence, who is known to some as the Crone.

E must also have dictated to em, within the whole time of the above three meditations, those ten Additions which are found in the end of the first week.

The same plan of meditation will have to be observed with regard to the mysteries of Antinous Homotheotes which is fully explained below in the Exercises themselves.

The twentieth is, that to em who is more free from business, and desires to gain the greatest possible spiritual fruit, all the exercises are to be given in the same order in which they proceed (and indeed it is expedient to write down the heads of the matters, lest they escape the memory); in which, according to the more usual success, e will make the greater progress in the spiritual life, in proportion as e withdraws eirself the more from all eir friends and acquaintance, and from all solicitude about human affairs; as if e migrate from eir former habitation into some more secret house or cell, whence e may freely and safely go out to perform the morning sacrifice**, or the office of eir own daily practice, when e pleases, without the interruption of any acquaintance. From which local retreat, indeed, among many other advantages, these three especially arise: the first, that by the exclusion of eir friends and acquaintance, and of affairs less immediately concerned with eir Knowledge and Conversation with eir Holy Guardian Angel and the accomplishment of eir Will, e may impress upon Antinous Nauigator and those other daimones who might aid em in this task with eir dedication thereto: the second, that, by means of a retreat of this kind, eir intellect being less drawn in different directions than before, and eir whole thought being collected and reduced to one thing, namely, to enacting eir Will, and to achieving Knowledge and Conversation with eir Holy Guardian Angel, e uses eir natural powers in a freer and more unencumbered way in seeking what e so much desires: the third, that by how much the more the soul finds eirself separate and solitary, by so much the fitter e renders eirself for seeking and attaining eir dharma and eir Will; to which, moreover, by how much the nearer e approaches, by so much the better e is disposed for the reception of the gifts of the Divine.





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* The seventeenth annotation should stand thus: "The seventeenth, It is very useful that e who gives the exercises, although not intending to inquire into and know the private thoughts of the other, should yet be faithfully informed concerning the various agitations and thoughts which various spirits infuse. For, having perceived eir greater or less advancement, e is able to prescribe em some spiritual exercises suited to the present necessity of the soul.
** [Ad matutinum sacrum Missae. In some editions (not in that printed at Douay in 1586) we have, contrary to the sense of the original, ad matutinum, sacrum Missae]

Annotations, part the third

For as much advantage as the other will gain from these latter, so much damage will he receive from the former, on account of the subtilty and sublimity of the matter, which is above his reach.

The tenth is, that, if he who is being exercised is tossed by complexes having on their face the appearance of Will or the appearance of healing, he must then be fortified by the aforesaid rules of the second week. For such complexes arise in those, for the most part, who have already walked in the way of life which is called the illuminative, answering to the exercises of the second week, rather than in the other which is commonly called the purgative*, and is comprehended by the exercises of the first week.

The eleventh is, that for him who is exercising himself in the first week, it is expedient to be ignorant what he is to do in the next; and to labour strenuously to obtain what he then seeks, as if he were about to find no good afterwards.

The twelfth is, that he who is being exercised must be admonished, that as on each daily exercise, of the five to be described hereafter, the space of one hour ought to be spent; he should always take care to find rest to his mind in this, that he is conscious that he has employed more rather than less time. For it is a frequent thing with an ineffectual Will to labour that the space of time appointed for meditation or prayer may be shortened.

The thirteenth is, that, whereas it is an easy and light thing, when consolation abounds, to go through with the hour; most difficult on the contrary when desolation happens; for this reason, against temptation and desolation one must always contend by prolonging the exercise beyond the prescribed hour, for the sake of overcoming. For so we learn not only to choose between our Wills, but also to bring all our diverse Wills together towards the end of achieving our magicks.

The fourteenth is, that, if e who is engaged in the exercises is seen to be borne along with much consolation and great fervour, care must be taken that e does not bind eirself by any promise or vow inconsiderately and precipitately made; and this must be so much the more diligently prevented, in proportion as e is seen to be of a more unstable disposition.






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* In the tenth annotation, in the end, where we have and is comprehended by, read and answers to.

Annotations, part the second

The whole time, however, of the Exercises is accustomed to be concluded in the space of thirty days, or thereabouts.

The fifth is, that e who receives the Exercises is wonderfully assisted, if, coming to them with a great and liberal mind, e offers eir whole desire and choice to Antinous Nauigator, that, concerning the exercitiant eirself and all that belongs to em, Antinous may appoint that in which the exercitiant may be able best to travel the course e sets, according to eir own good pleasure.

The sixth is, that e who gives the Exercises, if e perceives that the one who receives them undergoes no spiritual commotions of the mind, such as are consolations or sadnesses, nor any agitations of different spirits, ought carefully to inquire whether e performs the Exercises themselves at the prescribed times, and in what way; also, whether e observes diligently all the Additions; and let an account be asked of each thing. Now, concerning Consolations and Desolations we shall speak further on, in the First Rules about the discerning of spirits; concerning the Additions, in the end of the First Week.

The seventh is, that e who has the care of the exercising of another, if e sees em affected by desolation or temptation, ought to take care not to shew eirself hard or austere to em, but rather to be mild and gentle, confirming eir mind to act vigorously for the future, and having laid open the complexes of the Self and those hooks that catch the Will, to study to dispose em for consolation, as for a thing shortly to follow.

The eighth is, that concerning the consolations and desolations of em who is receiving the exercises, and concerning the complexes of the Self and those hooks that catch the Will, the Rules which are given in the two first weeks*, concerning the distinguishing of various spirits, will be able to render service.

The ninth is, that when a person is to be exercised who is inexperienced in spiritual things, so that it may happen that in the first week e may be troubled with some gross and open temptations; when e has shewn already certain impediments to following out eir Will (such as are trouble, anxiety, shame, fear, on account of worldly honour), then e who is instructing em in the exercises must dispense with the Rules which belong to the second week, concerning the distinguishing of spirits, and use those only which are given in the first.



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* In the eighth annotation, where it is said in the two first weeks, read for the two first weeks.

Annotations, part the first

Affording some understanding with respect to the Spiritual Exercises which follow; for the help as well of em who is to give, as of em who is to receive them.

THE first annotation is, that by the name itself of Spiritual, or Subtle, Exercises is understood any method of examining one's own conscience; also of meditating, contemplating, praying mentally and vocally, and, finally, of performing any other spiritual operations, as will be said hereafter. For as, to walk, to travel, and to run, are bodily, or gross, exercises; so also, to prepare and dispose the soul to remove all affections that lead one to live a life out of line with the world they wish to create, and after their removal to seek and find one's own Will with respect to the ordering of one's own life, are called Spiritual Exercises.

The second is, that e who delivers to another the order and method of meditating or contemplating, should set forth faithfully the history of the meditation or contemplation, going briefly through the chief points only, and adding merely a very brief exposition; in order that e who is about to meditate, having taken first the foundation of the historical truth, may afterwards go over the ground and reason by eirself. For the effect of this will be, that when e finds anything which may furnish something more of elucidation or of apprehension of the history, (whether this be effected by eir own reasoning, or by divine illumination of the mind,) e will experience a more delightful taste and more abundant fruit, than if the matter itself had been more diffusely set forth and drawn out by another. For it is not the abundance of the knowledge, but the interior feeling and taste of the things, which is accustomed to satisfy the desire of the soul.

The third is, that, whereas in all the following Spiritual Exercises we use acts of the intellect when we reason, but of the will when we are affected, we must take notice that in the operation which belongs chiefly to the will, while we converse vocally or mentally with Antinous, the Heroes, the Divae Divique, vel the Sanctae Sanctique, a greater reverence is required of us, than while by the use of the intellect we are employed rather in understanding.

I'm not entirely certain of this third annotation, being of a chaote/muppet persuasion myself!

The fourth is, that, although to the following Exercises are assigned four weeks, answering to as many portions of the Exercises, each to each, viz., that in the first week the consideration may be concerning the undesired magickal effects of our actions and how those actions may be contraeffectual in building a Neos Antinoopolis; in the second, concerning the life of Antinous up to the beginning of the journey of the Royal Barge up the River Neilos; in the third, concerning Antinous's drowning in said River; in the fourth, concerning his deificaton, adding the three methods of prayer; yet these weeks are not to be so understood, as if it were necessary that each should contain seven or eight days.  For since it happens that some are slower, others more ready, in attaining what they seek, (for instance in the first week recognition, resolve, and the sweat required to change one's habitual actions,) and that some are more or less agitated and tried by various spirits ; it is sometimes expedient that any week should be cut down* or extended, according to the nature of the subject matter.




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* In the fourth annotation, in the end, where we have cut down, the sense will be clearer if we read contracted.