The First Week: Additions, part the second and final

The interior is, my relationship with these failures, with a joyous amusement and a firm purpose to be aware of similar situations in the future, as well of them as of all others, and to be mindful of the chance to make different decisions in those moments. The exterior is the fruit of the interior; namely, some reparations for the situations and effects of those times in which one has failed to enact eir Will; a mindset which may be fostered in three ways more especially.

First, in respect of food; by withdrawing some things, not merely superfluities (for this belongs to temperance, not to the development of right relationship with one's failings of the Will), but also suitable aliments: and the more one withdraws, the better one does; avoiding, however, the injury of one's constitution, or any serious weakness or infirmity.

Secondly, concerning the manner of one's sleep and lying; by withdrawing not soft or luxurious things alone, but also others which are suitable, so far as one may without serious danger to life or health. For which reason, nothing must be diminished from necessary sleep, unless for a short time, in order to moderate a custom (if any one has it) of sleeping too much.

Thirdly, concerning the flesh itself; that it may feel the infliction of pain, by the application and wearing of haircloth, ropes, or iron bars; or the application of strokes or blows, or the use of other austerities. In all which things, however, it seems more expedient that the sense of pain should be in the flesh alone, and not penetrate the bones, with the danger of injury to the health.  Wherefore, we should use in preference whips made of small cords, which hurt the outward parts, and not those within, so as to injure the health.


Moreover, these four things must be noted. Concerning the hedonic asceticism just described of fostering the Will, first, that the use or effect of such external expressions is three-fold; namely, that some reparation may be made for past failings; that a person may more fully come into conversation with all parts of eirself, bringing eir sensual nature, into greater communion with eir reason.  That is to say that the practice of hedonic asceticism can be used a practice to encourage and make easier the alignment of one's three souls. Lastly, that we may seek and obtain some gift through our magick, such as an inward appreciation for and understanding of tlazolli, and an abundance of both laughter and tears, neither despite each other nor because of ech other, or the ability to sit with any doubt which afflicts us.

The second, that the first two additions suit those exercises alone which are performed in the middle of the night, and about dawn. And the fourth is never to be practised in consecrated space, or before others, but only at home and secretly.

Thirdly, that when e who is being exercised does not attain the affection sought, as grief or consolation, it is expedient every now and then to change the plan of food and sleep, and the other kinds of practice; so as that we follow one practice for three days, and for the next two or
even three days leave it off; according as by different persons different practice must be performed.

Moreover, since we often omit practices of this kind from fleshly affection or erroneous judgment, as though our natural constitution were unable to bear them without great damage to the health; and sometimes, on the other hand, exceed our capability for any given practice, trusting too much to the strength of the body; by changing, as has been said, the kinds of practice, and taking and leaving them by turns, it generally happens that Antinous Nauigator, who is greatly eperienced with this sort of orienteering, helps each to discover that which suits em best.

The fourth, that the particular examination be directed to the removal of the faults and negligences which are accustomed to creep in as respects the exercises and additions; which must be observed through the three other following weeks also.