The Second Week: The Twelfth Day

Concerning the embarcation of the Royal Barge up the River Neilos.

The above-mentioned mysteries see below, see the Life of Antinous.

The Second Week: The Eleventh Day

Concerning the Lion Hunt.

The Second Week: The Tenth Day

Concerning the drought Egypt and thus the whole of the Empire faced upon the River Neilos's refusal to inundate and fertilize the rich black soil of Egypt.

The Second Week: The Ninth Day

Concerning the Imperial Court's time in Jerusalem and interactions with the rabbis there.

The Second Week: The Eighth Day

Concerning the continuation of the Royal Court's journey through the East, including visits to Antioch, Armenia, and Arabia.

The Second Week: The Seventh Day

Concerning the blessed Imperial Court who traveled with Antinous Hadrianusque Amatores, including among them Diua Sabina, Iulia Balbilla, and many other beati diuique sanctique.

The Second Week: The Sixth Day

Then is offered for contemplation, how from Athens Antinous Hadrianusque went to Bithynia where Antinous had been born and where he had grown and there stayed for a time; the plan of the Fifth Day being preserved throughout.

The Second Week: The Fifth Day

Will follow a contemplation concerning Antinous's life from the time of his meeting Diuus Hadrianus Caesar up until he took the Lesser Mysteries at Eleusis, and concerning that initiation, as below in the the Life of Antinous.

It will take place as well at midnight as the first thing in the morning. It will, moreover, be repeated twice about the hours of noon and Vespers. Before supper, the five senses will be applied. And each of these five Exercises will be preceded by the preparatory prayer with the three preludes, as has been explained in those above, concerning all the mup gods; adding also the three colloquies, as concerning the Classes, or according to what was there noted at the end.

And the usual particular examination after dinner and supper, will be made on this and the following days concerning the faults and negligences which have happened with respect to the particular Meditations and Additions of that day.

The Second Week: A Meditation, part the second and final

The second is an imaginary construction of a certain place, in which I may see myself standing in my power as the Beast with Flowered Horns before all the saints of my name, all my tzaddikim shel haShem, with the desire of knowing how I may more effetively enact my Will and more fully become an active, intentful, and mindful presence and participation in the delineation of that region known as my Self in which all those things (known in their collection as the atman) which contribute to its emergence lie.

The third is to ask the thing I desire, namely, guidance in choosing that which will be both most fully on the crossroads between the Lands of Or, Just, and And, and also most conducive to enacting my own Will.

The first Class, then, desire indeed to get rid of the attachment to the property they have acquired or to the property they lack, in order that they may be free to discover how they might act both with and without that property as the situation demands to enact their Will; but do not apply the means and due helps *during the whole time of life.

The second desire, in like manner, to put away the inordinate affection, but at the same time to hold fast the property, and rather define their Will by the confines and limits of their possessions, than look at the fullness of their atman and enact their Will by means of a more conducive state, that of flow and creativity and the leveraging of all one's resources.

Lastly, the third, while they desire to cast away the worldly affection, are also equally prepared either to part with or to keep the property itself; whichever they shall perceive, either by the Divine motion, or by the dictates of reason, to be more conducive to the enactment of their Will; **and in the meantime, leaving all as it is, turn over and examine that question only, and admit no other cause of leaving or retaining the property acquired, except the consideration and desire of their power-within, that that power may be the greatest possible.

Three colloquies will follow, as they were made a little above concerning the Standards.

It must be observed here, that when we perceive that the attachment is opposed to the perfect of liberty, which consists both in the making of meaning, and in the viewing of the existence rather than the essence of one's atman, and that it inclines rather to the submission of one's own reflexive meaning to that imposed first on the things one owns and extending from there unto oneself; it is very profitable, in order to the striking out of such attachment, to ask of Antinous Nauigator, even though the habit resist, that he would guide us to the nauseous wild desert outside Antinoopolis where neither thing nor definition can survive: ***we shall preserve, however, in the meantime, the liberty of our desire, whereby the way which is the more suitable to the enactment of our Will might already be clear to us in our self-possession.







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* In the first Class, during the whole time of life: from the Autograph up to the hour of death.
** In the third, and in the meantime, leaving all as it is, &c. to the end, we may render more clearly from the Autograph as follows: and, in the meantime, to bear themselves as they who have left all in attachment; striving, that is to say, to act with only the barest of necessary differences whether they are with property or without, except so far as the enactment of their Will may move them; so as not to admit any other cause of leaving or retaining the property acquired, except the consideration and desire of enacting [literally of being able to enact] their Will better.
*** In the observation we shall preserve, however, in the meantime, &c. to the end, it stands in the Autograph as follows: and this particular thing to desire, ask, and intreat, regarding only the enacting of our own Will and our own homotheosis.

The Second Week: A Meditation, part the first

To be made the same Fourth Day, concerning three Classes* or differences of men, that we may
choose the better part.

The preparatory prayer as in all former cases.

Let the first prelude be made by setting before us, to serve as the history, three distinct Classes of men, each of which has acquired ten thousand ducats with some other aim than that of the service and love of the holy world in which they live; but now desires to rectify their inaction and their drain, getting rid somehow or other of **the hurtful love of property, and replace it with a proper love of property that strikes not against Ma'at.





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* In the original, here and everywhere, <i>Pairs</i>
** In the meditation of the fourth day, concerning three classes of men, in the end of the first prelude, for <i>the hurtful love of property</i>, should be read <i>the hurtful love of the property acquired</i>.

The Second Week: The Fourth Day, part the second and final

Again, another plain in the country of San Francisco, where Eris presents herself as the captain of the free and civilization's enemies (who destroy the city by loving it).

The third, for asking grace, will be this, that we ask to explore and see thoroughly the games of the anarchist captain, invoking at the same time the divine help of Antinous Nauigator in order to incorporate them, for perfection requires that the Sacred Chao maintain and the city contain the wild and the wild contain the city; and to know, and by grace be able to imitate, the way in its fullness as guided by the true and most excellent Nauigator Liberatorque, Antinous.

The first point is, to imagine before my eyes, in the San Franciscan plain, the captain of the free, sitting in a chair of plastic and potsmoke, fabulous in figure, and terrible in countenance.

The second, to consider how, having attracted a countless number of saints and popes, she suggests that they prance through the whole world in order to do mischief; no cities or places, no kinds of persons, being left unpranked.

The third, to consider what kind of address she makes to those who happen to agree with her, whom she casually recommends seize, and secure in jokes and paperchains, and so draw people (as commonly happens) to the desire of laughs, whence afterwards they may the more easily betake themselves into the ambition of worldly wildness, and thence into the abyss of understanding.

Thus, then, there are three chief degrees of freedom, founded in laughs, wildness, and understanding; from which three to all other kinds of liberties the course is headlong.

In like manner, on the corresponding side (for all illusions must include a complement and sometimes an opposite), must be considered the most beautiful and excellent Nauigator Liberatorque, Antinous.

The first point will be, to see Antinous in a pleasant plain by Antinoopolis; placed, indeed very beautiful in form, and in appearance supremely worthy of love.

The second is, to consider how he, eromenos of the whole world, Nauigator, leads those upon the Barge of Millions and Millions of Years through the world, to beautify every race, state, and condition of men.

The third, to hear the relevatory speech of Antinous Nauigator to all his initiates and friends destined to such a trip, wherein he describes a route of studying to help all, and leads them on the first leg of the journey to the spiritual affection of civic duty; and moreover (if the course taken by the Barge of Millions and Millions of Years leads that way) to real action; then to draw the route to the desire of being beautiful oneself, whence comes virtue.

And thus there arise three degrees of perfection; namely, civic duty, real action towards the realization of an ideal society, and beautiful virtue; which are intimately intertwined (as in the Sacred Chao) with their fellow illusions laughs, wildness, and understanding.

A colloquy is afterwards to be made to Diuus Hadrianus Caesar, and guidance is to be asked through him from his eromenos, that I may sail upon the Barge of Millions and Millions of Years according to the route set forth by Antinous Nauigator; and that, first by civic duty and accordant real action towards the building of Antinoopolis; then by beautiful virtue also, I may follow the route he has navigated the more closely, praying however against others being in fault, lest my work turn both to the damage of some other.  This first colloquy will be terminated by Antinoan Petition.

The second colloquy is directed to Antinous Liberator Amatorque, that he would join these two in me, this Eris and this Antinous; and the prayer Aretalogia Antinoi will be added at the end.

The third to the Beast with Flowered Horns, that in that joining, in that resolution of paradoxes, I may might move towards becoming em, with Gaudete Invictus Natus.

This Exercise will be gone through once in the middle of the night, and again just before dawn.  And two repetitions, about the time of the morning practice and of Vespers, will have to be made, adding at the end the three colloquies. And the following Exercise will be made before supper.

The Second Week: The Fourth Day, part the first

Will be made a meditation concerning *Two Standards: one that of Antinous, the Beautiful Bithynian Boy; the other that of Eris, who oft seems the most capital enemy of humanity and who can at times be but who at other times can tell the most awesome practical jokes.

The preparatory prayer is made according to custom.

The first prelude will be a certain historical consideration of Antinous on the one part, and Eris on the other, each of whom is teaching all humanity in eir own way, that they might gather together freely and as they wish, without restriction of personal liberty.

The second is, for the construction of the place, that there be represented to us a most extensive delta and reed-marsh of the River Neilos around Antinoopolis, in which Antinous Pulcher stands as our eromenos.



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[* So the Spanish original, without the article.]

The Second Week: A Certain Prelude Concerning the Consideration of the Different States or Kinds of Life

*The example of Antinous having been above set before us concerning that kind of life which consists in recognizing the beauty of the world and our being part of that beautiful world and thus also being part of its beauty, and is called the first or kalokagathic state; now the same Liberator, while we are told of his taking of the Lesser Mysteries at Eleusis, appears to exhibit the form of the homotheotic or second state, which springs from taking an active role in the function of that world, and brings one perfection; when, that is to say, Hadrianus betook him to Eleusis that he might attend freely to his dharma. Wherefore it will be fitting here that we also, contemplating his life, should search out and intreat his guidance toward that peculiar kind of life, in which we might participate in our own majesty and, in doing so, the world's as well.

To the searching out, then, of this, we may be introduced by the next following Exercise, attending to the mind of Antinous, compared with that of Eris. We shall also learn thence, of what disposition we have need, that we may become perfect in that state, whatever it may be, which Ma'at shall have suggested to us for choice.





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* In the prelude after the contemplation of the third day, what is there said concerning the distinction of the two states will be put more clearly from the Autograph as follows: "The example of Antinous having been above set before us concerning that kind of life which consists in recognizing the beauty of the world and our being part of that beautiful world and thus also being part of its beauty, while we are told of his taking of the Lesser Mysteries at Eleusis, and is called the first or kalokagathic state; now the same Liberator himself appears to exhibit the form of the homotheotic or second state, which brings one perfection; when, that is to say, Hadrianus betook him to Eleusis" &c.

The Second Week: The Third Day

The subject for meditation will be, the Eleusinian Mysteries undertaken by Antinous: then how Hadrianus Caesar undertook the Greater Mysteries there at the same time as his eromenos underttok the Lesser, as below, in the Life of Antinous Nauigator. There will be made also two repetitions, together with the application of the senses.

The Second Week: On the Second Day

The subject of the first and second contemplations will be the Boar Hunt of Hadrianus Caesar Antinousque, concerning which below; *and the Royal Tour up the River Neilos, concerning which also below in the Life of Antinous Nauigator. Concerning these two contemplations there will be made a double repetition, and the application of the senses, as above.

It must be noted, that it is sometimes expedient, that he who is being exercised, although he be endued both with vigour of mind and strength of body, should diminish something from the prescribed exercises of **this second and the two following weeks; in order that he may be the better able to attain what he desires; taking only one contemplation in the morning twilight, and another about the time of noon; the repetition of which two let him make at the hour of Vespers; and before supper exercise the five senses of the imagination concerning the same.




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* In the second day, and the Flight into Egypt, is added according to the Autograph and the Flight of The Same going into exile, as it were, into Egypt.
** The Spanish original speaks only of the second, third, and fourth days of the second week.

The Second Week: The Fifth Contemplation, part the second and final

The ten Additions then must be used circumspectly.

The fifth and last thing to be noted is, that in all the exercises of the other hours, except those of midnight and dawn, there must be taken something which may be equivalent to the second *and third Addition, after this manner: as soon as I shall remember, that the hour of meditation is at hand, before coming to it, I shall consider from a distance, whither I am going, and before Whom I am about to appear, and running in a passing way over a part of the exercise presented to me, commence the contemplation at once.





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[* The words and third have found their way by mistake into the Common Version.]