THE TEMPLE OF SOLOMON
THE KING
A.'. A.'. Publication in Class B.
Issued by Order:
D.D.S. 7ø = 4ø Praemonstrator
O.S.V. 6ø = 5ø Imperator
N.S.F. 5ø = 6ø Cancellarius
Book II. continued
THE SORCERER
BEFORE we can discuss the Operation of the Sacred Magic of Abramelin,
commenced by P. in the autumn of 1899, it is first necessary that we should
briefly explain the meaning and value of Ceremonial Magic; and secondly, by
somewhat retracing our footsteps, disclose to the reader the various methods
and workings P. had undertaken before he set out to accomplish this supreme
one.
For over a year now he had been living "perdu" in the heart of London,
strenuously applying himself to the various branches of secret knowledge that
his initiations in the Order of the Golden Dawn had disclosed to him. Up to
the present we have only dealt with these initiations, and his methods of
Travelling in the Spirit Vision, and Rising on the Planes; but still there
remain to be shown the Ceremonial methods he adopted; however, before we enter
upon these, we must return to our first point, namely ___ the meaning and
value of Ceremonial Magic.
Ceremonial Magic, as a means to attainment, has in common with all other
methods, Western or Eastern, one supreme object in view ___ identification
with the Godhead; and it matters not if the Aspirant be Theist or Atheist,
Pantheist or Autotheist, Christian or Jew, or whether he name the goal of his
attainment God, Zeus, Christ, Matter, Nature, Spirit, Heaven, {135} Reason,
Nirvana, Asgard, No-Thing or No-God, so long as he "has" a goal in view, and a
goal he is striving to attain. Without a goal, he is but a human ship without
port or destination; and, without striving, work, WILL to attain, he is but a
human derelict, rudderless and mastless, tossed hither and thither by the
billows of lunacy, eventually to sink beneath the black waters of madness and
death.
Thus we find that outside the asylum, we, one and all of us, are strenuously
or slothfully, willingly or unwillingly, consciously or unconsciously,
progressing slowly or speedily towards "some" goal that we have set up as an
ideal before us. Follow the road to that goal, subdue all difficulties, and,
when the last has been vanquished, we shall find that that "some goal" is in
truth THE GOAL, and that the road upon which we set out was but a little
capillary leading by vein and artery to the very Heart of Unity itself.
Then all roads lead to the same goal? ___ Certainly. Then, say you, "All
roads are equally good?" Our answer is, "Certainly not!" For it does not
follow that because all roads lead to Rome, all are of the same length, the
same perfection, or equally safe. The traveller who would walk to Rome must
use his own legs ___ his WILL to arrive there; but should he discard as
useless the advice of such as know the way and have been there, and the maps
of the countries he has to journey through, he is but a fool, only to be
exceeded in his folly by such as try all roads in turn and arrive by none. As
with the traveller, so also with the Aspirant; he must commence his journey
with the cry, "I "will" attain! and leave nothing undone that may help him to
accomplish this attainment. By contemplating the Great Work, and all means to
{136} its attainment, little by little from the Knowledge he has obtained will
he learn to extract that subtle Understanding which will enable him to
construct such symbols of strength, such appliances of power, such exercises
of Will and Imagination, that by their balanced, chaste and sober use, he MUST
succeed if he WILL to do so.
So we see, it matters very little whether the Aspirant, truly the Seer, cry
"Yea" or "Nay," so long as he do so with a "will," a "will" that will beget a
Sorcery within the cry; for as Levi says: "The intelligence which denies,
invariably affirms something, since it is asserting its liberty."
Let us now inquire what this liberty is, but above all, whatever we write:
"Be not satisfied with what we tell you; and act for yourself." And, if you
act with daring and courage, you will indeed outstep the normal powers of life
and become a strong man amongst strong men, so that "if we say unto this
mountain, be thou removed, and be thou cast into the sea, it shall be done."
For the land into which you enter is a land which, to the common eye, appears
as a fabulous land of wonder and miracle. Yet we say to you that there is no
wonder imagined in the mind of man that man is not capable of performing,
there is no miracle of the Imagination, which has been performed by man, the
which may not yet again be performed by him. The sun has stood still upon
Gibeon and the moon in the valley of Ajalon, and the stars of heaven have
fallen unto the earth, even as a fig-tree casteth her untimely figs, when she
is shaken by a mighty wind. What are suns, and moons, and stars, but the
ideas of dreaming children cradled in the abyss of a drowsy understanding? To
the blind worm, the sun is as the fluttering of warm wings in the outer {137}
darkness, and the stars are not; to the savage, as welcome ball of fire, and
the glittering eyes of the beasts of night: to us, as spheres of earth's
familiar elements and many hundred million miles away. And to the man of ten
thousand years hence ___ who knows! And to him a hundred million years after
that ___ who cares! Senses may come and go, and the five may become ten, and
the ten twenty, so that the beings of that last far-off twilight may differ
from us, as we differ from the earthworm, and the weeds in the depths of the
sea. But enough ___ Become the Changless One, and ye shall leap past a
million years, and an hundred hundred million in the twinkling of an eye.
Nay! for Time will burst as a bubble between your lips; and, seeing and
understanding, Space will melt as a bead of sweat upon your brow and vanish!
Dare to will and will to know, and you will become as great as, and even
greater than, Apollonius, Flamel or Lully; and then know to keep silence, lest
like Lucifer you fall, and the brilliance of your knowledge blind the eyes of
the owls that are men; and from a great light, spring a great darkness; and
the image survive and the imagination vanish, and idols replace the gods, and
churches of brick and stone the mysteries of the forests and the mountains,
and the rapture which girds the hearts of men like a circle of pure emerald
light.
The great seeming miracles of life pass by unheeded. Birth and Generation
are but the sorry jests of fools; yet not the wisest knows how a blade of
grass sprouts from the black earth, or how it is that the black earth is
changed into the green leaves and all the wonders of the woods. Yet the
multitude trample the flowers of the fields under their feet, and snigger in
their halls of pleasure at a dancer clothed in {138} frilled nudity, because
they are nearer seeing the mysteries of Creation than they are in the smugness
of their own stuffy back parlours; and gape in wonder at some stage trickster,
some thought-reading buffoon, and talk about the supernatural, the
supernormal, the superterestrial, the superhuman, and all the other
superficial superfluities of superannuated supernumeraries, as if this poor
juggler were some kind of magician who could enter their thick skulls and
steal their sorry thoughts, whilst all the time he is at the old game of
picking their greasy pockets.
Miracles are but the clouds that cloak the dreamy eyes of ignorant men.
Therefore let us once and for all thunder forth: There are no miracles for
those who wake; miracles are for the dreamers, and wonders are as bottled
bull's-eyes in a bun-shop for penniless children. Beauty alone exists for the
Adept. Everywhere there is loveliness ___ in the poppy and in the dunghill
upon which it blows; in the palace of marble and in the huts of sunbaked mud
which squat without its walls. For him the glades of the forests laugh with
joy, and so do the gutters of our slums. All is beautiful, and flame-shod he
speeds over earth and water, through fire and air; and builds, in the tangled
web of the winds, that City wherein no one dreams, and where even awakenment
ceases to be.
But in order to work miracles we must be outside the ordinary conditions of
humanity; we must either be abstracted by wisdom or exalted by madness, either
superior to all passions or beyond them through ecstasy or frenzy. Such is
the first and most indispensable preparation of the operator. Hence, by a
providential or fatal law, the magician can only exercise omnipotence in
inverse proportion to his material interest; the alchemist makes so much the
more gold as he is the more resigned to privations, and the more esteems that
poverty which protects the secrets of the "magnum" {139} "opus." Only the adept
whose heart is passionless will dispose of the love and hate of those whom he
would make instruments of his science; the myth of Genesis is eternally true,
and God permits the tree of science to be approached only by those men who are
sufficiently strong and self-denying not to covet its fruits. Ye, therefore,
who seek in science a means to satisfy your passions, pause in this fatal way;
you will find nothing but madness or death. This is the meaning of the vulgar
tradition that the devil ends sooner or later by strangling sorcerers. The
magus must hence be impassible, sober and chaste, disinterested, impenetrable,
and inaccessible to any kind of prejudice or terror. He must be without
bodily defects, and proof against all contractions and all difficulties. The
first and most important of magical operations is the attainment of this rare
pre-eminence.1
The "via mystica" leading to this pre-eminence may aptly be compared to a
circle. Wherever the Aspirant strikes it, there he will find a path leading
to the right and another leading to the left. To the right the goal is all
things, to the left the goal is nothing. Yet the paths are not two paths, but
one path; and the goals are not two goals, but one goal. The Aspirant upon
entering the circle must travel by the one or the other, and must not look
back; lest he be turned into a pillar of salt, and become the habitation of
the spirits of Earth. "For thy vessel the Beasts of the Earth shall inhabit,"
as sayeth Zoroaster. The Magus travels by both simultaneously, if he travels
at all; for he has learnt what is meant by the mystery: "A straight line is
the circumference of a circle whose radius in infinity"; a line of infinite
length in the mind of the Neophyte, but which in truth is also a line of
infinite shortness in that of the Magus, if finite or infinite at all.
The circle having been opened out, from the line can any curve be
fashioned; and if the Magus "wills it," the line "will be" a triangle, or a
square, or a circle; and at his word it will {140} flash before him as a
pentagram or a hexagram, or perchance as an eleven-pointed star.
Thus shall the Aspirant learn to create suns and moon, and all the hosts of
heaven out of unity. But first he must travel the circumference of the
circle; and, when mystically he has discovered that the goal is the starting-
point, and where he entered that circle there also will it break and open out,
so that the adytum of its centre becomes as an arch in its outer wall, then
indeed will he be worthy of the name of Magus.
The keystone to this arch some have called God, some Brahma, some Zeus,
some Allah, some even IAO the God of the sounding name; but in truth, O
seeker, it is Thy-SELF ___ this higher dimension in which the inner becomes
the outer, and in which the single Eye alone can see the throbbing heart,
Master of the entangled skein of veins.
Let us for example's sake call this attainment by the common name of God
(SELF as opposed to self). And as we have seen the path of union with god or
goal is twofold:
I. The attainment of all things.
II. The destruction of all things.
And whichever way we travel to right or to left the method is also twofold,
or the twofold in one:
I. Exaltation by madness.
II. Exaltation by wisdom.
In the first we awake from the dream of illusion by a blinding light being
flashed across our eyes; in the second, gradually, by the breaking of the
dawn.
1 E. Levi, "Doctrine and Ritual of Magic," p. 192.
In the first the light of knowledge, though but comparable to the whole of
Knowledge as a candle-flame to the sun, may {141} be so sudden that blindness
follows the first illumination.2 In the second, though the light be as the
sun of knowledge itself; first its gentle warmth, and then its tender rays
awake us, and lead us through the morning to the noontide of day. Like
children of joy we rise from our beds and dance through the dewy fields, and
chase the awakening butterflies from the blushing flowers ___ ecstasy is ours.
The first is as a sudden bounding beyond darkness into light, from the humdrum
into the ecstatic; the second a steady march beyond the passionate West into
the land of everlasting Dawn.
Concerning the first we have little to say; for it is generally the
illumination of the weak. The feeble often gain the little success they do
gain in life, not through their attempts to struggle, but on account of their
weakness ___ the enemy not considering they are worth power and shot. But the
strong gain their lives in fight and victory; the sword is their warrant to
live, and by their swords "will" they attain; and when they once have attained,
by their swords will they rule, and from warriors become as helmŠd kings whose
crowns are of iron, and whose sceptres are sharp swords of glittering steel,
and reign; whilst the weak still remain as slaves, and a prey to the wild
dreams of the night. Of a truth, sometimes the weak charioteer wins the race;
but on account of his weakness he is often carried past the winning-post by
the steeds that have given him the victory, and, unable to hold them back, he
is dashed against the walls of the arena, whilst the strong man passing the
judges turns his chariot round and receives the crown of victory, or if not
that, is ever ready to race again. {142}
To learn how to WILL is the key to the kingdom, the door of which as we
have seen contains two locks, or rather two bolts in one lock, one turning to
the right and the other to the left. Either pile up the imagination with
image upon image until the very kingdom of God is taken by assault; or
withdrawn one symbol after another until the walls are undermined and the
"cloud-capped towers" come tumbling to the ground. In either case the end is
the same ___ the city is taken. Or perchance if you are a great Captain, and
your army is filled with warlike men, and you are in possession of all the
engines suitable to this Promethean struggle ___ at one and the same time
scale the bastions and undermine the ramparts, so that as those above leap
down, those beneath leap up, and the city falls as an arrow from a bow that
breaks in twain in the hand. Such warfare is only for the great ___ the
greatest; yet we shall see that this is the warfare that P. eventually waged.
And where the strong have trod the weak may "dare" to follow.
This path must necessarily be a difficult one; illusions and delusions must
be expected, temptations and defeats encountered with equanimity, and fears
and terrors passed by without trembling. The labours of Hercules are a good
example of the labours the Aspirant, who would be an Adept, must expect.
However, there is not space here, nor is this the place, to enter into the
twelve mystic works of this man who became a God. Yet let us at least note
three points ___ that the tenth labour was to slay Geryon, the "three-"headed
and "three-"bodied monster of Gades; that the eleventh was to obtain apples from
the garden of the Hesperides, where lived the "three" daughters of Hesperus; and
that the last was to bring upon earth the "three-"headed dog Cerberus, and so
{143} unguard the gates of Hades. Similar is the Adept's last labour, to
destroy the terrors of hell and to bring upon earth the Supernal triad and
formulate the HB:Shin 3 in HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod .
One idea must possess us, and all our energies must be focused upon it. A
man who would be rich must worship wealth and understand poverty; a man who
would be strong must worship strength and understand weakness; and so also a
man who would be God must worship deity and understand devilry: that is, he
2 The greater our ignorance the more intense appears the
illumination.
3 N.B. --- the Shin is composed of three Yodhs, and its value is
300.
must become saturated with the reflections of Kether in Malkuth, until the
earth be leavened and the two eyes become one. He must indeed build up his
tower stone upon stone until the summit vanish amongst the stars, and he is
lost in a land which lies beyond the flames of day and the shadows of night.
To attain to this Ecstasy, exercises and operations of the most trivial
nature must be observed, if they, even in the remotest manner, appertain to
the "one" idea.
You are a beggar, and you desire to make gold; set to work and never leave
off. I promise you, in the name of science, all the treasures of Flamel and
Raymond Lully. "What is the first thing to do?" Believe in your power, then
act. "But how act?" Rise daily at the same hour, and that early; bathe at a
spring before daybreak, and in all seasons; never wear dirty clothes, but
rather wash them yourself if needful; accustom yourself to voluntary
privations, that you may be better able to bear those which come without
seeking; then silence every desire which is foreign to the fulfilment of the
Great Work.
What! By bathing daily in a spring, I shall make gold?" You will work in
order to make it. "It is a mockery!" No, it is an arcanum. "How can I make
use of an arcanum which I fail to understand?" Believe and act; you will
understand later.4
Levi here places belief as a crown upon the brow of work. {144} He is, in
a way, right; yet to the ordinary individual this belief is as a heavy load
which he cannot even lift, let alone carry, act how he will. Undoubtedly, if
a boy worried long enough over a text-book on trigonometry he would eventually
appreciate the theory and practice of logarithms; but why should he waste his
time? why not instead seek a master? Certainly, when he has learnt all the
text-books can teach and all the master can tell him, he must strike out for
himself, but up to this point he must place his faith in some one. To the
ordinary Aspirant a "Guru"5 is necessary; and the only danger to the uninitiate
is that he may place his trust in a charlatan instead of in an adept. This
indeed is a danger, but surely after a little while the most ignorant will be
able to discriminate, as a blind man can between day and night. And, if the
pupil be a true Seeker, it matters little in the end. For as the sacrament is
efficacious, though administered by an unworthy priest, so will his love of
Truth enable him to turn even the evil counsels of a knave to his advantage.
To return, how can these multiform desires be silenced, and the one desire
be realised so that it engulf the rest? To this question we must answer as we
have answered elsewhere ___ "only by a one-pointedness of the senses" ___ until
the five-sided polygon become pyramidal and vanish in a point. The base must
be well established, regular, and of even surface; for as the base so the
summit. In other words, the five senses must be strong and healthy and
without disease. An unhealthy man is unfitted to perform a magical operation,
and an hysterical man will probably end in the Qliphoth or Bedlam. A blind
man will not be able to equilibrate the sense of sight, {145} or a deaf man
the sense of hearing, like a man who can both see and hear; however, the
complete loss of one sense, if this is ever actually the case, if far better
than a mental weakness in that sense.
All senses and faculties must share in the work, such at least is the
dictum of Western Ceremonial Magic. And so we find the magician placing stone
upon stone in the construction of his Temple. That is to say, placing
pantacle upon pantacle, and safeguarding his one idea by means of swords,
daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns,
magic squares and astrological charts, and a thousand other symbols of things,
ideas, and states, all reflecting the one idea; so that he may build up a
mighty mound, and from it eventually leap over the great wall which stands
before him as a partition between two worlds.
4 "Doctrine and Ritual of Magic," pp. 194, 195.
5 Instructor.
All faculties and all senses should share in the work; nothing in the
priest of Hermes has the right to remain idle; intelligence must be formulated
by signs and summed by characters or pantacles; will must be determined by
words, and must fulfil words by deeds; the magical idea must be rendered into
light for the eyes, harmony for the ears, perfumes for the sense of smell,
savours for the palate, objects for the touch; the operator, in a word, must
realise in his whole life what he wishes to realise in the world without him;
he must become a "magnet" to attract the desired thing; and when he shall be
sufficiently magnetic, he must be convinced that the thing will come of
itself, and without thinking of it.6
This seems clear enough, but more clearly still is this all-important point
explained by Mr. Aleister Crowley in his preface to his edition of "The Book
of the Goetia of Solomon the King":
I am not concerned [writes Mr. Crowley} to deny the objective reality of
all "magical" phenomena; if they are illusions, they are at least as real as
many unquestioned {146} facts of daily life; and, if we follow Herbert
Spencer, they are at least evidence of some cause.
Now, this fact is our base. What is the cause of my illusion of seeing a
spirit in the triangle of Art?
Every smatterer, every expert in psychology, will answer, "that cause lies
in your brain."
* * * * * *
This being true for the ordinary Universe, that all sense-impressions are
dependent on changes in the brain, we must include illusions, which are after
all sense-impressions as much as "realities" are, in the class of "phenomena
dependent on brain-changes."
Magical phenomena, however, come under a special sub-class, since they are
willed, and their cause is the series of "real" phenomena called the
operations of Ceremonial Magic.
These consist of:
(1) "Sight."
The circle, square, triangle, vessels, lamps, robes, implements,
&c.
(2) "Sound."
The Invocations.
(3) "Smell."
The Perfumes.
(4) "Taste."
The Sacraments.
(5) "Touch."
As under (1). The circle, &c.
(6) "Mind."
The combination of all these and reflection on their significance.
These unusual impressions (1-5) produce unusual brain-changes; hence their
summary (6) is of unusual kind. The projection back into the phenomenal world
is therefore unusual.
Herein then consists the reality of the operations and effects of
ceremonial magic; and I conceive that the apology is ample, so far as the
"effects" refer only to those phenomena which appear to the magician himself,
the appearance of the spirit, his conversation, possible shocks from
imprudence, and so on, even to ecstasy on the one hand, and death or madness
on the other.7
6 "Doctrine and Ritual of Magic," p. 196.
7 "Goetia," pp. 1-3.
Thus we see that the Aspirant must become a "magnet," and attract all desires
to himself until there is nothing outside of {147} him left to attract; or
repel all things, until there is nothing left to repel.
In the East the five senses are treated in their unity, and the magical
operation becomes purely a mental one, and in many respects a more rational
and less emotional one. The will, so to speak, is concentrated on itself by
the aid of a reflective point ___ the tip of the nose, the umbilicus, a lotus,
or again, in a more abstract manner, on the inhalation and exhalation of the
breath, upon an idea or a sensation. The Yogi abandons the constructive
method, and so it is that we do not find him building up, but, instead,
undermining his consciousness, his instrument being a purely introspective
one, the power of turning his will as a mental eye upon himself, and finally
seeing himself as HimSELF.
However, in both the Western and Eastern systems, equilibrium is both the
method and the result. The Western Magician wills to turn darkness into
light, earth into gold, vice into virtue. He sets out to purify; therefore
all around him must be pure, ever to hold before his memory the one essential
idea. More crudely this is the whole principle of advertising. A good
advertiser so places his advertisement that wherever you go, and whichever way
you turn, you see the name of the article he is booming. If it happens, "e.g.",
to be "Keating's Insect Powder," the very name becomes part of you, so that
directly a flea is seen or mentioned "Keating's" spontaneously flashes across
your thoughts.
The will of a magician may be compared to a lamp burning in a dark and
dirty room. First he sets to work to clean the room out, then he places a
brightly polished mirror along one wall to reflect one sense, and then anther
to reflect {148} another, and so on, until, whichever way he look, up or down,
to right or left, behind or before, there he sees his will shining; and
ultimately so dazzling become the innumerable reflections, that he can see but
one great flame which obscures everything else. The Yogi on the other hand
dispenses with the mirrors, and contents himself in turning the wick lower and
lower until the room is one perfect darkness and nothing else can be seen or
even recognised beyond SELF.
By those who have passed along both these mystic paths, it will be found
that the energy expended is the same in both. Concentration is a terrific
labour; the mere fact of sitting still and mediating on one idea and slaying
all other ideas one after the other, and then constantly seeing them sprout up
hundred-headed like the Hydra, needs so great a power of endurance that,
though many undertake the task, few reach the goal. Again, the strain brought
to bear on a Ceremonial Magician is equally colossal, and often costly; and in
these bustling days the necessary seclusion is most difficult to obtain. And
so it came about that a combination of both the above systems was ultimately
adopted by P. However, it must be remembered that the dabbler in Ceremonial
Magic or Yoga is but heaping up evil against himself, just as the dabbler on
the Stock Exchange is. Magic, like gambling, has its chances; but in the
former as in the latter, without "will to work" chances are always against him
who puts his trust in them alone.
There is, however, one practice none must neglect, except the weakest, who
are unworthy to attempt it ___ the practice of Sceptical selection.
Eliphas Levi gives us the following case: {149}
One day a person said to me: "I would that I could be a fervent Catholic,
but I am a Voltairean. What would I not give to have faith!" I replied: "Say
'I would' no longer; say 'I will,' and I promise you that you will believe.
You tell me you are a Voltairean, and of all the various presentations of
faith that of the Jesuits is most repugnant to you, but at the same time seems
the most powerful and desirable. Perform the exercises of St. Ignatius again
and again, without allowing yourself to be discouraged, and you will gain the
faith of a jesuit. The result is infallible, and should you then have the
simplicity to ascribe it to a miracle, you deceive yourself now in thinking
that you are a Voltairean."8
Now all this may be good enough for Mrs. Eddy. To borrow a sword from one
of Voltaire's antagonists, and to thrust it through his back when he is not
looking, is certainly one way of getting rid of Voltaire. But the
intellectual knight must not behave like a Christian footpad; he must trap
Voltaire in his own arguments by absorbing the whole of Voltaire ___ eighty
volumes and more ___ until there is no Voltaire left, and as he does so, apply
to each link of Voltaire's armour the fangs of the Pyrrhonic Serpent; and
where that serpent bites through the links, those links must be discarded; and
where its teeth are turned aside, those links must be kept. Similarly must he
apply the serpent to St. Ignatius, and out of the combination of the strongest
links of both their armours fashion for himself so invulnerable a coat of mail
that none can pierce it. Thus, instead of burying one's reason in the sands
of faith, like an ostrich, one should rise like a phoenix of enlightenment out
of the ashes of both Freethought and Dogma. This is the whole of Philosophic
Scientific Illuminism.
Now that we have finished our short disquisition upon the Methods of
Western Magic, let us once again {150} turn to Frater P. and seen how he
applied them to his own labours.
Shortly after becoming a member of the Order of the Golden Dawn, P., as
already mentioned, became acquainted with a certain Frater, I.A. by name, a
magician of remarkable powers. At once a great friendship sprang up between
these two, and for over a year and a half they worked secretly in London at
various magical and scientific experiments.
During this period P. learnt what may be termed the alphabet of Ceremonial
Magic ___ namely, the workings of Practical Evocations, the Consecrations and
uses of Talismans, Invisibility, Transformations, Spiritual Development,
Divination, and Alchemical processes, the details of which are dealt with in a
manuscript entitled "Z.2." Of the Order of the Golden Dawn, which is divided
into five books, each under one of the letters of the name
HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod .
These five books show how the 0ø = 0ø Ritual may be used as a magical
formula. They are as follow:
HB:Yod
BOOK I
PRACTICAL EVOCATION
A. The Magical Circle.
B. The Magician, wearing the great lamen of the Hierophant, and his scarlet
robe. The Hierophant's lamen is on the back of a pentacle, whereon is
engraved the sigil of the spirit to be invoked.
C. The Names and Formulae to be employed.
D. The symbol of the whole evocation.
E. The construction of the circle and the placing of all the symbols, &c.,
employed in the places proper allotted to them, so as to represent the
interior of the G.'. D.'. Temple in the "Enterer": and the purification and
consecration of the actual pieces of ground or place selected for the
performance of the invocation. {151}
F. The invocation of the Higher Powers. Pentacle formed by the concentric
bands, name and sigil therein, in proper colours; is to be bound thrice with a
cord, and shrouded in black, thus bringing into action a blind force, to be
further directed or differentiated in the process of the ceremony.
"Announcement" aloud of the "object" of the working, naming the Spirit or Spirits
8 "Doctrine and Ritual of Magic," p. 195
which it is desired to evoke. This is pronounced standing in the centre of
the circle, and turning towards the quarter from which the Spirit will come.
G. The name and sigil of the spirit wrapped in a black cloth or covering is
now placed within the circle, at the point corresponding to the West,
representing the candidate. The Consecration, or Baptism by water and fire of
the sigil then takes place: and the proclamation in a loud and firm voice of
the spirit (or spirits) to be evoked.
H. The veiled sigil is now to be placed at the foot of the altar. The
Magician then calls aloud the name of the spirit, summoning him to appear:
stating for what purpose the spirit is evoked: what is desired in the
operation: why the evocation is performed at this time: and finally solemnly
affirming that the Spirit SHALL be evoked by the ceremony.
I. Announcement aloud that all is prepared for the commencement of the
actual evocation. If it be a "good" Spirit the sigil is now to be placed "within"
"the white triangle." The Magician places his left hand upon it, raises in his
right hand the magical implement employed (usually the sword of Art) erect,
and commences the evocation of the Spirit. This being an exorcism of the
Spirit unto visible appearance. The Magician stands in the place of the
Hierophant during the obligation, and faces West irrespective of the
particular quarter of the Spirit.
But if the Nature of the Spirit be evil, then the sigil must be placed
"without" and to the West of the white triangle; and the Magician shall be
careful to keep the point of the magic Sword upon the centre of the sigil.
J. Now let the Magician imagine himself as "clothed outwardly" with the
semblance of the form of the Spirit to be evoked: and in this let him be
careful "not to identify himself" with the Spirit, which would be dangerous, but
only to formulate a species of Mask, worn for the time being. And if he know
not the symbolic form of the Spirit, then let him assume the form of an angel
belonging unto the same class of operation. This form being assumed, then let
him pronounce aloud, with a firm and solemn voice, "a convenient and potent"
"oration and Exorcism of the Spirit unto visible appearance." At the conclusion
of this exorcism, taking the covered sigil in his left hand, let him smite it
thrice with the "flat" blade of the Magic Sword. Then let him raise on high his
arms to their utmost stretch, holding in his left hand the veiled sigil, and
in his right the sword of Art erect, at the same time stamping thrice upon the
ground with his right foot.
K. The veiled and covered sigil is then to be placed in the Northern part
of the Hall, at the edge of the circle, and the Magician then employs the
oration of the Hierophant from the throne of the East, modifying it slightly,
as follows: "The Voice {152} of the Exorcism said unto me; let me shroud
myself in darkness, peradventure thus may I manifest myself in Light," &c.
The Magician then proclaims aloud that the Mystic Circumambulation will take
place.
L. The Magician takes up the sigil in his left hand, and circumambulates
the magic circle once, then passes to the South and halts. He stands (having
lain his sigil on the ground) between it and the West, repeats the oration of
the Kerux, and again consecrates it with water and with fire. Then takes it
in his hand, facing westward, saying: "Creature of ... twice consecrate, thou
mayest approach the Gate of the West."
M. The Magician now moves to the West of the magical circle, holds the
sigil in his left hand and the Sword in his right, faces S.W., "and again"
"astrally masks himself with the Form of the Spirit:" and for the first time
partially opens the covering, without, however, entirely removing it. He then
smites it once with the flat blade of this sword, saying in a loud, clear and
firm voice: "Thou canst not pass from concealment unto manifestation, save by
virtue of the Name HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph . Before all things are the Chaos,
and the Darkness, and the Gates of the Land of Night. I am he whose Name is
'Darkness': I am the Great One of the paths of the shades. I am the Exorcist
in the midst of the exorcism; appear thou therefore without fear before me;
for I am he in whom fear is not! Thou hast known me; so pass thou on!" He
then reveils the sigil.
N. Operations in L repeated at the North.
O. Processes in M are repeated in the N.W. Magician then passes to the
East, takes up sigil in left hand, and Lotus Wand in right; "assumes the mask"
"of the Spirit-Form;" smites sigil with Lotus Wand and says: "Thou canst not
pass from concealment unto manifestation save by virtue of the name
HB:Heh HB:Vau HB:Heh HB:Yod . After the formless and the void and the Darkness, there
cometh the knowledge of the Light. I am that Light which riseth in the
Darkness! I am the Exorcist in the midst of the exorcism; appear thou
therefore in harmonious form before me; for I am the wielder of the forces of
the Balance. Thou hast known me now, so pass thou on unto the cubical altar
of the Universe.
P. He then re-covers sigil and passes on to the altar laying it thereon as
before shown. He then passes to the East of the Altar holding the sigil and
sword as explained. Then doth he rehearse a most potent conjuration and
invocation of that Spirit unto visible appearance, using and reiterating all
the Divine angelic and magical names appropriate to this end, neither omitting
the signs, seals, sigilla, lineal figures, signatures and the like, from that
conjuration.
Q. The Magician now elevates the covered sigil towards Heaven, removes the
veil entirely (leaving it yet corded); crying in a loud voice: "Creature of
... long hast thou dwelt in Darkness, quit the Night and seek the Day." He
then replaces it on the altar, holds the magical sword erect above it, the
pommel immediately above the centre thereof, and says: "By all the Names,
powers, and rites already rehearsed, I conjure Thee thus unto visible
appearance." Then the Mystic words. {153}
R. Saith the Magician: "As the Light hidden in the Darkness can manifest
therefrom, SO SHALT THOU become manifest from concealment unto manifestation."
He then takes up sigil, stands to the East of the Altar and faces West. He
shall then rehearse a long conjuration to the powers and Spirits immediately
superior unto that one which he seeks to invoke: "that they shall force him to"
"manifest himself unto visible appearance." He then places the sigil between
the pillars, himself at the East facing West. Then in the sign of the Enterer
doth he direct the whole current of his will upon the sigil. Thus he
continueth until such time as he shall perceive his will-power to be
weakening, when he protects himself from the reflex of the current by the sign
of silence, and then drops his hands. He now looks towards the Quarter that
the Spirit is to appear in, and he should now see the first signs of his
visible manifestation. If he be "not" thus faintly visible, let the Magician
repeat the Conjuration of the Superiors of the Spirit; "from the place of the"
"Throne of the East." And this conjuration may be repeated thrice, each time
ending with a new projection of will in the sign of the Enterer, &c. But if
at the third time of repetition he appeareth not, then be it known that there
is an error in the working. So let the Master of Evocations replace the sigil
upon the altar, holding the sword as usual, and thus doing "let him repeat a"
"humble prayer unto the Great Gods of Heaven to grant unto him the force"
"necessary correctly to complete that evocation."
He is then to take back the Sigil to between the Pillars, and repeat the
former processes; "when assuredly that Spirit will begin to manifest, but in a"
"misty and ill-defined form."
(But if, as is probable, the operator be naturally inclined unto evocation,
then might that Spirit perchance manifest earlier in the ceremony than this:
still the ceremony itself is to be performed up to this point, whether he be
there or no.)
Now so soon as the Magician shall see the visible manifestation of that
spirit's presence, he shall quit the station of the Hierophant and consecrate
afresh with Water and with Fire the Sigil of the evoked Spirit.
S. Now doth the Master of the Evocation remove from the sigil the
restricting cord; and, holding the freed sigil in his left hand, he smites it
with the flat blade of his sword; exclaiming: "By and in the Names of ...... I
do invoke upon thee the power of {p}erfect manifestation unto visible
appearance!"
He then circumambulates the circle thrice, holding the sigil in his "right"
hand.
T. The Magician, standing in the place of the Hierophant, but turning
towards the place of the Spirit, and fixing his attention thereon, now reads a
"potent invocation of the Spirit" unto visible appearance; having previously
placed the sigil on the ground, within the circle at the quarter where the
Spirit appears. This invocation should be of some length, and should rehearse
and reiterate the Divine and other names consonant with the working. That
Spirit should now become fully and clearly visible, and should be able to
speak with a direct voice (if consonant with his nature). The Magician then
proclaims aloud that the Spirit N hath been duly and properly evoked, in
accordance with the sacred rites. {154}
U. The Magician now addresses and Invocation unto the Lords of the Plane of
the Spirit to compel him to perform that which the Magician shall demand of
him.
V. The Magician carefully formulates his demands, questions, &c., and
writes down any of the answers that may be advisable.
W. The Master of Evocations now addresses a conjuration unto the spirit
evoked, binding him to hurt or injure naught connected with him; or his
assistants; or the place; and that he fail not to perform that which he hath
been commanded, and that he deceive in nothing. He then dismisses that Spirit
by any suitable form such as those used in the four higher grades in the
Outer.
And if he will "not" go, then shall the Magician "compel" him by forces
contrary unto his nature. But he must allow a few minutes for the Spirit to
dematerialise the body in which he hath manifested; for he will become less
and less material by degrees. And note well that the Magician (or his
companions if he have any) shall "never" quit the circle during the process of
Evocations; or afterwards, till the Spirit be quite vanished, seeing that in
some cases and with some constitutions there may be danger arising from the
astral conditions and currents established; and that without the actual
intention of the Spirit to harm, although, if of a low nature, he would
probably endeavour to do so.
Therefore, before the commencement of the Evocation let the operator assure
himself that everything which may be necessary be properly arranged within the
circle.
But if it be actually necessary to interrupt the process, then let him stop
at that point, veil and re-cord the sigil if it have been unbound or
uncovered, recite a Licence to depart or banishing formula, and perform the
lesser Banishing rituals both of the Pentagram and Hexagram.9 Thus only may
he in comparative safety quit the circle.
HB:Heh
BOOK II
CONSECRATION OF TALISMANS
PRODUCTION OF NATURAL PHENOMENA
A. The place where the operation is done.
B. The Magical Operator.
C. The forces of Nature employed and attracted.
D. The Telesma; The Material Basis.
9 See "Liber O," THE EQUINOX, vol. i., No. 2.
E. In Telesmata, the selection of the matter to form a Telesma, the
preparation and arrangement of the place: The forming of the body of the
Telesma. In natural {155} phenomena, the preparation of the operation, the
formation of the circle, and the selection of the material basis; such as a
piece of earth, a cup of Water, a flame of fire, a pentacle, or the like.
F. The Invocation of the highest Divine forces; winding a cord thrice round
the Telesma or Material Basis; covering the same with a black veil and
initiating the blind force therein; naming aloud the "purpose" of the Telesma or
operation.
G. The Telesma or Material Basis is now placed towards the West, and duly
consecrated with water and with fire. The purpose of the operation and the
effect intended to be produced is then to be rehearsed in a loud and clear
voice.
H. Placing the Telesma or Material Basis at the foot of the altar, state
aloud the object to be attained, solemnly asserting that it "will" be attained:
and the reason thereof.
I. Announcement aloud that all is prepared and in readiness either for the
charging of the Telesma, or for the commencement of the operation to induce
the natural phenomenon. Place a good telesma or Material Basis within the
triangle. But a bad Telesma should be placed to the West of same, holding the
sword erect in the right hand for a good purpose, or its point upon the centre
of the Telesma for evil.
J. Now follow the performance of an Invocation to attract the desired
current to the Telesma or Material Basis, describing in the air above the
Telesma the lineal figures and sigils, &c., with the appropriate magical
implement. Then taking up the Telesma in the left hand, smite it thrice with
the flat blade of the sword of art. Then raise in the left hand (holding
erect and aloft the Sword in the right), stamping thrice upon the Earth with
the Right Foot.
K. The Telesma or Material Basis is to be placed towards the North, and the
operator repeats the oration of the Hierophant to the candidate in the same
form as given in the K section on Evocation. He then ordains the Mystic
Circumambulation.
L. He now takes up the Telesma or Material Basis, carries it round the
circle, places it on the ground, bars, purifies and consecrates it afresh,
lifts it with his left hand and turns facing West, saying: "Creature of
Talismans, twice consecrate," &c.
M. He now passes to the West with Telesma in left hand, faces S.W., partly
unveils Telesma, smites it once with Sword, and pronounces a similar speach to
that in this M Section of Evocations, save that instead of "appear in visible
form," he says: "take on therefore manifestation before me," &c. This being
done he replaces the veil.
N. Operations of L repeated.
O. Operations of M repeated in the North, and an oration similar to that in
section O on Evocation: Telesma, &c., being treated as the Sigil of the
Spirit, substituting for: "appear thou therefore in visible form," &c.: "take
on therefore manifestation before me," &c.
P. Similar to the P section on Invocations, except that in the prayer "to
visible appearance" is changed into: "to render irresistible this Telesma," or
"to render manifest this natural phenomenon of ...". {156}
Q. Similar to this Q section on Evocations, saying finally: "I conjure upon
thee power and might irresistible." Follow the Mystic Words.
R. Similar to this R section on Evocations. In the Telesma a flashing
Light of Glory should be seen playing and flickering on the Telesma, and in
the Natural Phenomena a slight commencement of the Phenomenon should be waited
for.
S. This being accomplished, let him take the Telesma or material Basis,
remove the cord therefrom, and smiting it with the Sword proclaim: "By and in
the name of ... I invoke upon thee the power of ...". He then circumambulates
thrice, holding the Telesma in his right hand.
T. Similar to this T section for Evocation, save that, instead of a Spirit
appearing, the Telesma should flash visibly, or the Natural Phenomena should
definitely commence.
U. Similar to the U section for Evocations.
V. The operator now carefully formulates his demands, stating what the
Telesma is intended to do; or what Natural Phenomenon he seeks to produce.
W. Similar to what is laid down in the W section for Invocations, save that
in case of a Telesma, no banishing ritual shall be performed, so as not to
decharge it, and in the case of Natural Phenomena it will usually be best to
state what operation is required. And the Material Basis should be preserved,
wrapped in white linen or silk all the time that the phenomenon is intended to
act. And when it is time for it to cease, the Material Basis, if Water, is to
be poured away: if Earth, ground to a powder and scattered abroad: if a hard
substance, as metal, it must be decharged, banished and thrown aside: or if a
Flame of Fire, it shall be extinguished: or if a vial containing Air it shall
be opened, and after that shall be rinsed out with pure water.
HB:Shin
BOOK III
PART HB:Aleph : INVISIBILITY.
A. The shroud of Concealment.
B. The Magician.
C. The guards of concealment.
D. The astral light to be moulded into the Shroud.
E. The equation of the symbols in the sphere of sensation.
F. The Invocation of the Higher: the placing of a Barrier without the
Astral Form: the clothing of the same with obscurity through the proper
invocation.
G. Formulating clearly the idea of becoming invisible: the formulation of
the exact distance at which the shroud should surround the physical body; the
consecration with water and fire so that their vapour may begin to form a
basis for the shroud. {157}
H. The beginning to formulate mentally a shroud of concealment about the
operator. The affirmation aloud of the reason and object of the working.
I. Announcement that all is ready for the commencement of the operation.
Operator stands in the place of the Hierophant at this stage: placing his left
hand in the centre of the triangle, and holding in his right the Lotus Wand by
the black end, in readiness to concentrate around him the Shroud of Darkness
and Mystery. (N.B. ___ In this operation as in the two others under the
dominion of HB:Shin a pantacle or Telesma, suitable to the matter in hand, "may"
be made use of: the which is treated as is directed for Telesmata.)
J. The operator now recites an exorcism of a shroud of Darkness to surround
him and render him invisible, and holding the wand by the black end, let him,
turning round thrice completely, describe a triple circle around him, saying:
"In the name of the Lord of the Universe," &c. "I conjure thee, O Shroud of
Darkness and of Mystery, that thou encirclest me, so that I may become
Invisible: so that, seeing me, men may see not, neither understand; but that
they may see the thing that they see not, and comprehend not the thing that
they behold! So mote it be!"
K. Now move to the North, face East, and say: "I have set my feet in the
North, and have said, 'I will shroud myself in Mystery and in Concealment.'"
Then repeat the oration: "The voice of my Higher soul," &c., and command the
Mystic Circumambulation.
L. Move round as usual to the South, and halt, formulating thyself as
shrouded in Darkness: on the right hand the pillar of fire, on the left the
pillar of cloud: both reaching from darkness to the glory of the Heavens.
M. Now move from between these pillars which thou hast formulated to the
West, and say: "Invisible I cannot pass by the Gate of the Invisible save by
virtue of the name of 'Darkness.'" Then formulate forcibly about thee the
shroud of Darkness, and say: "Darkness is my name, and concealment: I am the
Great One Invisible of the paths of the Shades. I am without fear, though
veiled in Darkness; for within me though unseen is the Magic of the Light!"
N. Repeat processes in L.
O. Repeat processes in M, but say: "I am Light shrouded in Darkness, I am
the wielder of the forces of the Balance."
P. Now concentrating mentally about thee the shroud of concealment pass to
the West of the altar in the place of the Neophyte, face East, remain
standing, and rehearse a conjuration by suitable names for the formulation of
a shroud of Invisibility around and about thee.
Q. Now address the Shroud of Darkness thus: "Shroud of Concealment, long
hast thou dwelt concealed! quit the light; that thou mayest conceal me before
men!" Then carefully formulate the shroud of concealment around thee and say,
"I receive thee as a covering and as a guard." {158}
Then the Mystic Words.
R. Still formulating the shroud say: "Before all magical manifestation
cometh the knowledge of the Hidden Light." Then move to the Pillars and give
the signs and steps, words, &c. With the Sign Enterer project now thy whole
will in one great effort to realise thyself actually "fading out" and becoming
invisible to mortal eyes: and in doing this must thou obtain the effect of thy
physical body actually, gradually becoming partially invisible to thy natural
eyes: as though a veil or cloud were formulating between it and thee. (And be
very careful not to lose self-control at this point.) But also at this point
is there a certain Divine Extasis and an exaltation desirable: for herein is a
sensation of an exalted strength.
S. Again formulate the shroud as concealing thee and enveloping thee, and
thus wrapped up therein circumambulate the circle thrice.
T. Intensely formulating the shroud, stand at the East and proclaim, "Thus
have I formulated unto myself this Shroud of Darkness and of Mystery, as a
concealment and a guard."
U. Now rehearse an invocation of all the Divine Names of Binah; that thou
mayest retain the Shroud of Darkness under thy own proper control and
guidance.
V. Now state clearly to the shroud what it is thy desire to perform
therewith.
W. Having obtained the desired effect, and gone about invisible, it is
requisite that thou shouldst conjure the forces of the Light to act against
that Shroud of Darkness and Mystery, so as to disintegrate it, lest any force
seek to use it as a medium for an obsession, &c. Therefore rehearse a
conjuration as aforesaid, and then open the Shroud and come forth out of the
midst thereof, and then disintegrate that shroud by the use of a conjuration
unto the forces of Binah, to disintegrate and scatter the particles thereof;
but affirming that they shall again be readily attracted at thy command. But
on no account must that shroud of awful Mystery be left without such
disintegration; seeing that it would speedily attract an occupant: which would
become a terrible vampire preying upon him who had called it into being. And
after frequent rehearsals of this operation, the thing may be almost done "per"
"nutum."
PART HB:Mem : TRANSFORMATIONS
A. The Astral Form.
B. The Magician.
C. The forces used to alter the Form.
D. The Form to be taken.
E. The Equation of the symbolism of the sphere of sensation.
F. Invocation of the Higher: The definition of the form required as a
delineation of blind forces, and the awakening of the same by its proper
formulation.
G. Formulating clearly to the mind the form intended to be taken: the
restriction {159} and definition of this as a clear form and the actual
baptism by water and by fire with the "mystic name of the adept."
H. The actual invocation aloud of the form desired to be assumed, to
formulate before you. The statement of the "desire" of the operator and the
"reason" thereof.
I. Announcement aloud that all is now ready for the operation of the
transformation of the Astral body. The Magician mentally places this form as
nearly as circumstances will admit in the position of the Enterer, himself
taking the place of the Hierophant; holding his wand by the black end ready to
commence the oration aloud.
J. Let him now repeat a powerful exorcism of the shape into which he
desires to transform himself, using the names, &c., belonging to the plane,
planet, or other Eidolon, most in harmony with the shape desired. Then
holding the wand by the black end, and directing the flower over the head of
the Form, let him say: "In the name of the Lord of the Universe, arise before
me, O form of ... into which I have elected to transform myself; so that
seeing me men may see the thing they see not, and comprehend not the thing
that they behold."
K. The Magician saith: "Pass towards the North shrouded in Darkness, O form
of ... into which I have elected to transform myself." Then let him repeat
the usual oration from the throne of the East, and then command the Mystic
Circumambulation.
L. Now bring the form round to the South, arrest it, formulate it there
standing between two great pillars of fire and cloud, purify it by water and
incense, by placing these elements on either side of the form.
M. Passing to the West and facing South-East formulate the form before
thee, this time endeavouring to render it physically visible; repeat speeches
of Hierophant and Hegemon.
N. Same as L.
O. Same as M.
P. Pass to East of Altar, formulating the form as near in the proportion of
the neophyte as may be. Now address a solemn invocation and conjuration by
Divine and other names appropriate to render the form fitting for the
transformation thereunto.
Q. Remain at East of Altar, address the form "child of Earth," &c.,
endeavouring now to see it physically; then at the words "we receive thee,"
&c., he draws the form towards him so as to envelop him, being very careful at
the same time to invoke the Divine Light by the Rehearsal of the Mystic Words.
R. Still keeping himself in the form the Magician says: "Before all magical
manifestation cometh the knowledge of the Divine Light." He then moves to the
pillars and gives the signs, &c., endeavouring with the whole force of his
will to feel himself "actually" and "physically" in the shape of the form desired.
At this point he must see, as if in a cloudy and misty manner, the outline of
the form enshrouding him, though not yet completely and wholly visible. When
this occurs, but not before, let him formulate himself as standing between the
vast pillars of Fire and of Cloud. {160}
S. He now again endeavours to formulate the form as if visibly enshrouding
him; and still astrally retaining the form, he thrice circumambulates the
place of working.
T. Standing at the East, let him thirdly formulate the shape which should
now appear manifest, and as if enshrouding him, even to his own vision; and
then let him proclaim aloud: "Thus have I formulated unto myself this
transformation."
U. Let him now invoke all the superior names of the plane appropriate to
the form, that he may retain it under his proper control and guidance.
V. He states clearly to the form, what he intends to do with it.
W. Similar to the W section of Invisibility, save that the conjurations,
&c., are to be made to the appropriate plane of the Form instead of to Binah.
PART HB:Shin : SPIRITUAL DEVELOPMENT.
A. The Sphere of Sensation.
B. The Augoeides.
C. The Sephiroth, &c., employed.
D. The Aspirant, or Natural Man.
E. The Equilibration of the Symbols.
F. The Invocation of the Higher, the limiting and controlling of the lower,
and the closing of the material senses to awaken the spiritual.
G. Attempting to make the Natural Man grasp the Higher by first limiting
the extent to which mere intellect can help him herein, then by the
purification of his thoughts and desires. In doing this let him formulate
himself as standing between the pillars of Fire and of Cloud.
H. The aspiration of the whole Natural Man towards the Higher Self, and a
prayer for light and guidance through his Higher Self addressed to the Lord of
the Universe.
I. The Aspirant affirms aloud his earnest prayer to obtain divine guidance;
kneels at the West of the Altar in the position of the candidate in the
"Enterer," and at the same time astrally projects his consciousness to the
East of the Altar, and turns, facing his body to the West, holding astrally
his own left hand with his astral left; and raises his astral right hand
holding the presentment of his Lotus Wand by the white portion thereof, and
raised in the air erect.
J. Let the Aspirant now slowly recite an oration unto the Gods and unto the
Higher Self (as that of the Second Adept in the entering of the vault), but as
if with his astral consciousness; which is projected to the East of the Altar.
(NOTE. ___ If at this point the Aspirant should feel a sensation of
faintness coming on, let him at once withdraw the projected astral, and
properly master himself before proceeding any further.)
Now let the Aspirant concentrate all his intelligence in his body, lay the
blade of his sword thrice on the Da„th point of his neck, and pronounce with
his whole will the words: "So help me the Lord of the Universe and my own
Higher Soul." {161}
Let him then rise facing East, and stand for a few moments in silence,
raising his left hand open, and his right hand holding the Sword of Art, to
their full lengths above his head: the head thrown back, the eyes lifted
upwards. Thus standing let him aspire with his whole will towards his best
and highest ideal of the Divine.
K. Then let the Aspirant pass unto the North, and facing East solemnly
repeat the Oration of the Hierophant, as before endeavouring to project the
speaking conscious self to the place of the Hierophant (in this case the
Throne of the East).
Then let him slowly mentally formulate before him the Eidolon of a Great
Angelic torch-bearer: standing before him as if to lead and light his way.
L. Following it, let the Aspirant circumambulate and pass to the South,
there let him halt and aspire with his whole will: First to the Mercy side of
the Divine Ideal, and then unto the Severity thereof. And then let him
imagine himself as standing between two great pillars of Fire and of Cloud,
whose bases indeed are buried in black enrolling clouds of darkness: which
symbolise the chaos of the world of Assiah, but whose summits are lost in
glorious light undying: penetrating unto the white Glory of the Throne of the
Ancient of Days.
M. Now doth the Aspirant move unto the West; faces South-West, repeats
alike the speeches of the Hiereus and Hegemon.
N. After another circumambulation the Adept Aspirant halts at the South and
repeats the meditations in L.
O. And as he passes unto the East, he repeats alike the words of the
Hierophant and of the Hegemon.
P. And so he passes to the West of the Altar, led ever by the Angel torch-
bearer. And he lets project his astral, and he lets implant therein his
consciousness: and his body knows what time his soul passes between the
pillars, and prayeth the great prayer of the Hierophant.
Q. And now doth the Aspirant's soul re-enter unto his gross form, and he
draws in divine extasis of the glory ineffable which is in the Bornless
Beyond. And so meditating doth he arise and lift to the heavens his hand, and
his eyes, and his hopes, and concentrating so his Will on the Glory, low
murmurs he the Mystic Words of Power.
R. So also doth he presently repeat the words of the Hierophant concerning
the Lamp of the Kerux, and so also passeth he by the East of the Altar unto
between the Pillars, and standing between them (or formulating them if they be
not there, as it appears unto me) so raises he his heart unto the highest
Faith, and so he meditates upon the Highest Godhead he can dream on, or dream
of. Then let him grope with his hands in the darkness of his ignorance: and
in the "Enterer" sign invoke the power that it remove the darkness from his
Spiritual Vision. So let him then endeavour to behold before him in the Place
of the Throne of the East a certain Light or Dim Glory which shapeth itself
into a form.
(NOTE. ___ And this can be beholden only by the Mental Vision: Yet owing
unto the {162} Spiritual Exaltation of the Adept it may sometimes appear as if
he beheld it with his mortal Eye.)
Then let him withdraw awhile from such contemplation, and formulate for his
equilibration once more the pillars of the Temple of Heaven.
S. And so again does he aspire to see the Glory enforming: and when this is
accomplished he thrice circumambulateth, reverently saluting with the
"Enterer" the Place of Glory.
T. Now let the Aspirant stand opposite unto the Place of that Light, and
let him make deep meditation and contemplation thereon: presently also
imagining it to enshroud him and envelop, and again end endeavouring to
identify himself with its Glory. So let him exalt himself in the likeness or
Eidolon of a Colossal Power, and endeavour to realise that "this" is the only
"true" Self: And that one Natural Man is, as it were, the Base and Throne
thereof: and let him do this with due and meek reverence and awe. And
thereafter he shall presently proclaim aloud: "Thus at length have I been
permitted to begin to comprehend the Form of my Higher Self."
U. Now doth the Aspirant make treaty of that Augoeides to render
comprehensible what things may be necessary for his instruction and
comprehension.
V. And he consults it in any matter wherein he may have especially sought
for guidance from the Beyond.
W. And, lastly, let the Aspirant endeavour to formulate a link between the
Glory and his Self-hood: and let him render his obligation of purity of mind
before it, avoiding in this any tendency towards fanaticism or spiritual
pride.
And let the Adept remember that this process here set forth is on no
account to be applied to endeavouring to come in contact with the Higher Soul
or Genius of "another." Else thus assuredly will he be led into error,
hallucination, or even mania.
HB:Vau
BOOK IV
DIVINATION
A. The Form of Divination employed.
B. The Diviner.
C. The Forces acting in the Divination.
D. The Subject of the Divination.
E. The Preparation of all things necessary, and the right understanding of
the process so as to formulate a connecting-link between the process employed
and the Macrocosm. {163}
F. Invocation of the Higher: arrangement of the Scheme of Divination, and
initiation of the forces thereof.
G. The first entry into the matter: First assertion of limits and
correspondences: beginning of the working.
H. The actual and careful formulation of the question demanded: and
consideration of all its correspondences and their classification.
I. Announcement aloud that all the correspondences taken are correct and
perfect: the Diviner places his hand upon the instrument of Divination:
standing at the East of the Altar, and prepares to invoke the forces required
in the Divination.
J. Solemn invocation of the necessary spiritual forces to aid the Diviner
in the Divination. Then let him say: "Arise before me clear as a mirror, O
magical vision requisite for the accomplishment of this divination."
K. Accurately define the term of the question: putting down clearly in
writing what is already "known," what is "suspected" or "implied," and what is
sought to be known. And see that thou verify in the beginning of the
judgment, that part which is already known.
L. Next let the Diviner formulate clearly under two groups or heads ("a") the
arguments "for," ("b") the arguments "against," the success of the subject of one
divination, so as to be able to draw a preliminary conclusion therefrom on
either side.
M. First formulation of a conclusive judgment from the premises already
obtained.
N. Same as section L.
O. Formulation of a second judgment, this time of the further developments
arising from those indicated in the previous process of judgment, which was a
preliminary to this operation.
P. The comparison of the first preliminary judgment with one second
judgment developing therefrom: so as to enable the Diviner to form an idea of
the probable action of "forces beyond the actual plane" by the invocation of an
angelic figure consonant to the process; and in this matter take care not to
mislead thy judgment through the action of thine own preconceived ideas; but
only relying ___ after due tests ___ on the indication afforded thee by the
angelic form. And know, unless the form be of an angelic nature, its
indication will not be reliable; seeing, that if it be an elemental, it will
be below the plane desired.
Q. The Diviner now completely and thoroughly formulates his whole judgment
as well for the immediate future as for the development thereof, taking into
account the knowledge and indications given him by the angelic form.
R. Having this result before him, let the Diviner now formulate a fresh
divination process, based on the conclusions at which he has arrived, so as to
form a basis for a further working.
S. Formulates the sides for and against for a fresh judgment, and deduces
conclusion from fresh operation. {164}
T. The Diviner then compares carefully the whole judgment and decisions
arrived at with their conclusions, and delivers now plainly a succinct and
consecutive judgment thereon.
U. The Diviner gives advice to the Consultant as to what use he shall make
of the judgment.
V. The Diviner formulates clearly with what forces it may be necessary to
work in order to combat the Evil, or fix the Good, promised by the Divination.
W. Lastly, remember that unto thee a divination shall be as a sacred work
of the Divine Magic of Light, and not to be performed to pander unto thy
curiosity regarding the secrets of another. And if by this means thou shalt
arrive at a knowledge of another's secrets, thou shalt respect and not betray
them.
HB:Heh
BOOK V
ALCHEMICAL PROCESSES.
A. The Curcurbite or The Alembic.
B. The Alchemist.
C. The processes and forces employed.
D. The matter to be transmuted.
E. The selection of the Matter to be transmuted, and the Formation,
cleansing and disposing of all the necessary vessels, materials, &c., for the
working of the process.
F. General Invocation of the Higher Forces to Action. Placing of the
Matter within the curcurbite or philosophic egg, and invocation of a blind
force to action therein, in darkness and in silence.
G. The beginning of the actual process: the regulation and restriction of
the proper degree of Heat and Moisture to be employed in the working. First
evocation followed by first distillation.
H. The taking up of the residuum which remaineth after the distillation
from the curcurbite or alembic: the grinding thereof to form a powder in a
mortar. This powder is then to be placed again in the curcurbite. The fluid
already distilled is to be poured again upon it. The curcurbite or
philosophic egg is to be closed.
I. The curcurbite or Egg Philosophic being hermetically sealed, the
Alchemist announces aloud that all is prepared for the invocation of the
forces necessary to accomplish the work. The Matter is then to be placed upon
an Altar with the elements and four weapons thereon: upon the white triangle,
and upon a flashing Tablet of a "General" Nature, in harmony with the matter
selected for the working. Standing now in {165} the place of the Hierophant
at the East of the Altar, the Alchemist should place his left hand upon the
top of the curcurbite, raise his right hand holding the Lotus Wand by the
Aries band (for that in Aries is the Beginning of the Life of the Year): ready
to commence the general Invocation of the Forces of the Divine Light to
operate in the work.
J. The pronouncing aloud of the Invocation of the requisite General Forces,
answering to the class of alchemical work to be performed. The conjuring of
the necessary Forces to act in the curcurbite for the work required. The
tracing in the air above it with appropriate magical weapon the necessary
lineal figures, signs, sigils and the like. Then let the Alchemist say: "So
help me the Lord of the Universe and my own Higher soul." Then let him raise
the curcurbite in the air with both hands, saying: "Arise herein to action, Ye
Forces of Light Divine."
K. Now let the Matter putrefy in Balneum Mariae in a very gentle heat,
until darkness beginneth to supervene: and even until it becometh entirely
black. If from its nature the Mixture will not admit of entire blackness,
examine it astrally till there is the astral appearance of the thickest
possible blackness, and thou mayest also evoke an elemental Form to tell thee
if the blackness be sufficient: but be thou sure that in this latter thou art
not deceived, seeing that the nature of such an elemental will be deceptive
from the nature of the symbol of Darkness, wherefore ask thou of him nothing
"further" concerning the working at this stage, but only concerning the
blackness, and this can be further tested by the elemental itself, which
should be either black or clad in an intensely black robe. (Note: for the
evocation of this spirit use the names, forces, and correspondences of
Saturn.)
"When" the mixture be sufficiently black, then take the curcurbite out of the
Balneum Mariae and place it to the north of the Altar and perform over it a
solemn invocation of the forces of Saturn to act therein: holding the wand by
the black band, then say: "The voice of the Alchemist," &c. The curcurbite is
then to be unstopped and the Alembic Head fitted on for purposes of
distillation. (NOTE. ___ In all such invocations a flashing tablet should be
used whereon to stand the curcurbite. Also certain of the processes may take
weeks, or even months to obtain the necessary force, and this will depend on
the Alchemist rather than on the matter.)
L. Then let the Alchemist distil with a gentle heat until nothing remaineth
to come over. Let him then take out the residuum and grind it into a powder:
replace this powder in the curcurbite, and pour again upon it the fluid
"previously distilled."
The curcurbite is then to be placed again in Balneum Mariae in a gentle
heat. When it seems fairly re-dissolved (irrespective of colour) let it be
taken out of the bath. It is now to undergo another magical ceremony.
M. Now place the curcurbite to the West of the Altar, holding the Lotus
Wand by the black end, perform a magical invocation of the Moon in her
decrease and of Cauda Draconis. The curcurbite is then to be exposed to the
moonlight (she being in her {166} decrease) for nine consecutive nights,
commencing at full moon. The Alembic Head is then to be fitted on.
N. Repeat process set forth in section L.
O. The curcurbite is to be placed to the East of the Altar, and the
Alchemist performs an invocation of the Moon in her increase, and of Caput
Draconis (holding Lotus Wand by white end) to act upon the matter. The
curcurbite is now to be exposed for nine consecutive nights (ending with the
Full Moon) to the Moon's Rays.
(In this, as in all similar exposures, it matters not if such nights be
overclouded, so long as the vessel be placed in such a position that it "would"
receive the direct rays, did the cloud withdraw.)
P. The curcurbite is again to be placed on the white triangle upon the
Altar. The Alchemist performs an invocation of the forces of the sun to act
in the curcurbite. It is then to be exposed to the rays of the sun for twelve
hours each day: from 8.30 A.M. to 8.30 P.M. (This should be done preferably
when the sun is strongly posited in the Zodiac, but it "can" be done at some
other times, though "never" when he is in Scorpio, Libra, Capricornus or
Aquarius.)
Q. The curcurbite is again placed upon the white triangle upon the Altar.
The Alchemist repeats the words: "Child of Earth, long hast thou dwelt," &c.,
then holding above it the Lotus Wand by the white end, he says: "I formulate
in thee the invoked forces of Light," and repeats the mystic words. At this
point keen and bright flashes of light should appear in the curcurbite, and
the mixture itself (as far as its nature will permit) should be clear. Now
invoke an Elemental from the curcurbite consonant to the Nature of the
Mixture, and judge by the nature of the colour of its robes and their
brilliancy whether the matter has attained to the right condition. But if the
Flashes do "not" appear, and if the robes of the elemental be not Brilliant and
Flashing, then let the curcurbite stand within the white triangle for seven
days: having on the right hand of the Apex of the triangle a flashing tablet
of the Sun, and in the left hand one of the Moon. Let it not be moved or
disturbed all those seven days; but not in the dark, save at night. Then let
the operation as aforementioned be repeated over the curcurbite, and this
process may be repeated altogether three times if the flashing light cometh
not. For without this latter the work would be useless. But if after three
repetitions it still appear not, it is a sign that there hath been an error in
one working; such being either in the disposition of the Alchemist, or in the
management of the curcurbite. Wherefore let the lunar and the solar
invocations and exposures be replaced, when without doubt ___ if these be done
with care (and more especially those of Caput Draconis and Cauda Draconis with
those of the Moon as taught, for these have great force materially) ___ then
without doubt shall that flashing light manifest itself in the curcurbite.
R. Holding the Lotus Wand by the white end, the Alchemist now draws over
the curcurbite the symbol of the Flaming Sword as if descending into the
mixture. Then let him place the curcurbite to the East of the Altar. The
Alchemist stands between {167} the pillars, and performs a solemn invocation
of the forces of Mars to act therein. The curcurbite is then to be placed
between the Pillars (or the drawn symbols of these same) for seven days, upon
a Flashing Tablet of Mars.
After this period, fit on the Alembic Head, and distil first in Balneum
Mariae, then in Balneum Arenae till what time the mixture be clean distilled
over.
S. Now let the Alchemist take the fluid of the distillate and let him
perform over it an invocation of the forces of Mercury to act in the clear
fluid; so as to formulate therein the Alchemic Mercury: even the Mercury of
the philosophers. (The residuum of the Dead Head is not to be worked with at
present, but is to be set apart for future use.) After the invocation of the
Alchemic Mercury a certain Brilliance should manifest itself in the whole
fluid (that is to say, that it should not only be clear, but also brilliant
and flashing). Now expose it in an hermetic receiver for seven days to the
light of the Sun: at the end of which time there should be distinct flashes of
light therein. (Or an egg philosophic may be used; but the receiver of the
Alembic, if closed stopped, will answer this purpose.)
T. Now the residuum or Dead Head is to be taken out of the curcurbite,
ground small, and replaced. An invocation of the forces of Jupiter is then to
be performed over that powder. It is then to be kept in the dark standing
upon a Flashing Tablet of Jupiter for seven days. At the end of this time
there should be a slight Flashing about it, but if this come not yet, repeat
the operation, up to three times, when a faint flashing Light is "certain" to
come.
{Illustration on page 168 partly described and partly approximated:
The layout is as shown, but the Receiver is depicted as a cross section with
rounded bottom and slightly inward sloping sides, two horizontal lines out to
either side at top. In this outline is a circumscribed hexagram with point to
top to represent the distillate. The Curcurbite with dead head is represented
as two figures, to the left a cross section of a slender container with
rounded bottom and slightly inwardly sloping sides, horizontal lines out at
top. To the right is a small circle on a long closed shape formed by a half
circle at top and a larger half circle at bottom, smoothly connected by long
straight sides. There is a line vertically through this shape. In the center
of the figure is a symbol of a cup; formed of a crescent moon with horns up at
top, a circle in the center and a equilateral triangle with point up as the
base.
É-----------------------------------------------»
º Ú_______¿ Ú_______¿ º
º ³Symbol ³ -----Sword------×-- ³Symbol ³ º
º ³of Aqu-³ ³ of ³ º
º ³arius ³ Ú_¿ ³ Leo ³ º
º À_______Ù Ú_Ù À_¿ À_______Ù º
º À_¿ Ú_Ù C D º
º À_Ù u w e º
º Receiver r i a º
º containing Cup c t d º
º distillate Shaped u h º
º Hermetic r H º
º Symbol. b e º
º i a º
º /\ t d º
º Ú_______¿ / \ Ú_______¿ º
º ³Eagle ³ / \ ³Symbol ³ º
º ³ of ³ / \ ³ of ³ º
º ³Scorpio³ /________\ ³Taurus ³ º
º À_______Ù À_______Ù º
È-----------------------------------------------¼
DIAGRAM 58.
The Altar.}
U. A Flashing Tablet of each of the four Elements is now to be placed upon
the altar as shown in the figure, and thereon are also to be placed the
magical elemental weapons, as is also clearly indicated. The receiver
containing the distillate is now to be placed between the Air and Water
Tablets, and the curcurbite with the Dead Head between the Fire and Earth.
Now let the Alchemist form an invocation, using especially the Supreme Ritual
of the Pentagram,10 and the lesser magical implement appropriate. First, of
the Forces of the Fire to act in the curcurbite on the Dead Head. Second, of
those of Water to act on the distillate. Third, of the forces of the Spirit
to act in both (using the white end of the Lotus Wand). Fourth, of those of
the air to act on the distillate; and lastly, those of the earth to act on the
Dead Head. Let the curcurbite and the receiver stand thus for five
consecutive days, at the end of which time there should be flashes manifest in
both mixtures. And these flashes should be lightly coloured. {168}
V. The Alchemist, still keeping the vessels in the same relative positions,
but removing the Tablets of the elements from the Altar, then substitutes one
of Kether. This must be white with Golden Charges, and is to be placed on or
within the white triangle between the vessels. He then addresses a most
10 See "Liber O," THE EQUINOX, vol. i. No. 2.
solemn invocation to the forces of Kether; to render the result of the working
that which he shall desire, and making over each vessel the symbol of the
Flaming Sword.
This is the most important of all the Invocations; and it will only succeed
if the Alchemist keepeth himself closely allied unto his Higher Self during
the working of the invocation and of making the Tablet. And at the end of it,
if it have been successful, a Keen and Translucent Flash will take the place
of the slightly coloured Flashes in the receiver of the curcurbite; so that
the fluid should sparkle as a diamond; whilst the powder in the curcurbite
shall slightly gleam.
W. The distilled liquid is now to be poured from the receiver upon the
residuum of Dead Head in the curcurbite, and the mixture at first will appear
cloudy. It is now to be exposed to the sun for ten days consecutively (10 =
Tiphereth translating the influence of Kether). It is then again to be placed
upon the white triangle upon the altar, upon a flashing Tablet of Venus: with
a solemn invocation of Venus to act therein. Let it remain thus for seven
days: at the end of that time see what forms and colour and appearance the
Liquor hath taken: for there should now arise a certain softer flash in the
liquid, and an elemental may be evoked to test the condition. When this
softer flash is manifest, place the curcurbite into the Balneum Mariae to
digest with a "very" gentle heat for seven days. Place it then in Balneum
Arenae to distil, beginning with a gentile, and ending with a strong, heat.
Distil thus till nothing more will come over, even with a most violent heat.
Preserve the fluid in a closely stoppered vial: it is an Elixir for use
according to the substance from which it was prepared. If from a thing
medicinal, a medicine; if from a metal, for the purifying of metals; and
herein shalt thou use thy judgment. The residuum thou shalt place without
powdering into a crucible, well sealed and luted. And thou shalt place the
same in thine Athanor, bringing it first to a red, and then to a white, heat,
and this thou shalt do seven times on seven consecutive days, taking out the
crucible each day as soon as thou hast brought it to the highest possible
heat, and allowing it to cool gradually.
And the preferable time for this working should be in the heat of the day.
On the seventh day of this operation thou shalt open the crucible, and thou
shalt behold what "Form" and "Colour" thy Caput Mortuum hath taken.
It will be like either a precious stone or a glittering powder.
And this stone or powder shall be of magical Virtue in accordance with his
nature.
Finished is that which is written concerning the Formulae of the Magic of
Light.
: HB:Aleph HB:Vau HB:Heh HB:Koph-final HB:Vau HB:Resh HB:Bet HB:Vau
HB:Shin HB:Dalet HB:Qof HB:Heh {169}
# On the instructions laid down in the first of these Books ___ Book
HB:Yod , P. drew up a ritual "for the Evocation unto Visible Appearance of
Typhon-Seth," in which, by raising the sigil of Typhon to the grade of 1ø =
10ø, he bewitched a certain refractory brother of the Order, known as
Fra: D.P.A.L., who at this time was worrying Fra: D.D.C.F. by legal
proceedings. We, however, will omit this Evocation, substituting in its
place, as an example of such a working, the Evocation of the Great Spirit
Taphthartharath by Frater I.A.
THE RITUAL
FOR THE
EVOCATION UNTO VISIBLE
APPEARANCE
OF
THE GREAT SPIRIT
TAPHTHARTHARATH
{Illustration on page 170 described:
This is a lineal trace sigil from a magical square. To the eye, it is
composed of three lines. These lines are rounded at the ends, thick black
and arrayed as follows: One line descending from the left at 25 degrees off
the vertical, its top is rounded and its bottom is truncated by the
emergent second line, length 17mm. The second line extends to the right
from the truncated first at about 5 degrees below the horizontal, its right
end is rounded and its length is 16mm. The third and final line emerges
just above the second from the side of the first, extends parallel to the
second, is rounded to the right and 17mm long. This sigil is in the midst
of a circular formation of eight Hebrew letters. In clockwise sequence
from the top: HB:Yod HB:Yod HB:Heh HB:Koph HB:Vau HB:Dalet HB:Heh HB:Aleph . These letters
accordingly form the words Jehovah in a Greek cross and Achad on the
diagonals, "He is One".}
IN THE NAME OF GOD LET THERE BE LIGHT
UNTO THE VOID A RESTRICTION.
"Soror S.S.D.D. altered Frater I.A.'s ritual, making the operation to"
"form a link between Thoth and the Magus. This is absurd; the correct way"
"is as here given, in which the link is formed between the Spirit and the"
"Magus." {170}
" "CONSIDERATIONS."
To be performed on the day and in the hour of Mercury: the Evocation
itself commencing in the magical hour of Tafrac, under the dominion of the
Great Angel of Mercury HB:Lamed HB:Aleph HB:Peh HB:Resh .
On Wednesday, May 13, 1896, this hour Tafrac occurs between 8h. 32' P.M.
and 9h. 16', when Mercury is in 17ø Gemini on the cusp of seventh house
slightly to South of due West.
Moon going to Mars {sic should be Ù} with Mercury 14ø Gemini
Mercury to Ù Neptune, Mercury 150ø Saturn.1
" "OF THE FORM OF THE CIRCLE TO BE EMPLOYED."
{Illustration on page 171 described:
"DIAGRAM 59. The Circle of Art."
1 WEH NOTE: This data contains typographic errors from the first
edition.
This is a duodecagram (twelve sided regular figure). It is oriented
with a vertex to top and all diagonal chords are drawn, except those which
would cross the exact center of the figure. Each vertex surmounts a small
ring-bordered disk, such that the portion under the doudecagram is not
visible. The small ring at top has "S", that at bottom "N", that at right
"W" and that at left "E" ___ these letters are oriented so that they would
be read correctly from the perspective of a person standing at the center
of the figure and looking to each vertex in turn. There are several
letters marking positions within the figure, all oriented with top parallel
to the E-SE line and bottom toward the W-NW line. In a rectangle depending
from the center of the E-SE chord, the letter "C"; in a rectangle depending
from the center of the N-SW chord, the letter "D"; in two circles at the
intersections of the S-NE chord with the W-SE and E-NW chords, "E";
symmetrically to either side of the N-SE and E-SW chord intersection,
parallel to the S-NE chord, two circles with "G"; in the center of the
figure, a circumscribed equilateral triangle, base parallel to the N-SW
chord, with "F" inside. There is a tangent, large ringed circle outside
at the NE vertex, point of tangency obscured by the smaller ringed circle
of that vertex. There is an equilateral triangle circumscribed within,
base parallel to the tangent afore mentioned. There is an "A" within the
apex of this triangle, top to apex direction. Below the "A", within the
triangle, is the sigil from page 170, oriented as the "A".}
The Magical figures of Mercury are to be drawn in yellow-orange chalk
upon the Ground as shown. At the quarter where the Spirit is to appear is
drawn a triangle within a circle: at its points are to be placed three
vessels burning on charcoal the Incense of Mercury. About the great circle
are disposed lamps burning olive oil impregnated with snake-fat. C is the
chair of the chief Operator. D is the altar, E E are the pillars, and G G
handy and convenient tables whereon are set writing materials, the
ingredients for the Hell-broth, charcoal, incense, &c., all as may be
needed for this work. At F is placed a small brazen cauldron, heated over
a lamp burning with spirit in which a snake has been preserved.2 {171}
" "OPERATIONIS PERSONAE."
V.H. Sor: S.S.D.D. addressed Mighty Magus of Art.
V.H. Fra: I.A. " Assistant Magus of Art.
V.H. Fra: AE.A. " Magus of the Fires.
V.H. Fra: D.P.A.L. " Magus of the Waters.
The duties of the Magus of Art will be to perform the actual processes
of Invocation: to rule the Assistants and command them all.
The Assistant Magus of Art shall act as Kerux in the circumambulations;
he shall preside over the Brewing of the Hell-broth in the midst of the
Circle: he shall repeat such Invocations as may be necessary at the command
of the Magus of Art: and he shall prepare beforehand the place of the
working.
The Magus of Fires shall preside over all magical lights, fires,
candles, incense, &c: he shall perform the invoking and consecrating
rituals at the command of the Magus, and he shall consecrate the temple by
Fire, and shall consecrate all Fire used in due form.
The Magus of Waters shall preside over all the fluids used in the
operation; over the Water and the Wine, the Oil and the Milk: he shall
perform all banishing rituals at the opening of the ceremony: he shall
2 WEH NOTE: In other words, the more difficult ingredients were
probably obtained by buying a snake preserved in alcohol ___
moderns be careful, other fluids are sometimes used these days!
purify the Temple by Water: he shall consecrate all watery things used in
due form.
" ""OF THE ROBES AND INSIGNIA."
The Mighty Magus of Art shall wear a white robe, yellow sash, red
overmantle, indigo nemys, upon her breast shall she bear a great Tablet
whereon is the magic seal of Mercury; and over this the lamen bearing the
signature of Taphthartharath, on its obverse the Lamen of a Hierophant.
She shall wear also a dagger in her sash, and a red rose on her heart: and
she shall carry in her left hand the Ankh of Thoth, and in her right the
Ibis Wand.
The Assistant Magus of Art shall wear a white robe, with a girdle of
snake-skin; a black head-dress and a Lamen of the Spirit, on its obverse
the Lamen of the Hiereus. And he shall bear in his right hand a sword; and
in his left hand the Magical Candle; and a black chain about his neck.
The Magus of the Fires shall wear a white robe and yellow sash; and the
rose upon his breast; in his right hand is a sword and in his left a red
lamp.
The Magus of the Waters shall wear a white robe and yellow sash and rose
cross: he shall bear in his right hand a sword and in his left a cup of
water.
" "OPENING"
The Chamber of Art shall be duly prepared by the Assistant Magus of Art
as aforementioned. {172}
He shall draw upon the ground the lineal figures; and shall trace over
them with a magic sword: he shall place the furniture of the Temple in
order.
The Members shall be assembled and robed.
The Chief Magus rises, holding the Ibis wand by its black end, and
proclaims:
" "HEKAS, HEKAS ESTE BEBELOI!"3
Fratres of the Order of the rosy Cross, we are this day assembled
together for the purpose of evoking unto visible appearance the spirit
Taphthartharath. And before we can proceed further in an operation of so
great danger, it is necessary that we should invoke that divine Aid and
Assistance, without which would our work indeed be futile and of no avail.
Wherefore being met thus together let us all kneel down and pray:
[All kneel at the four points.]
From Thy Hands O Lord cometh all good! From Thy Hands flow down all
Grace and Blessing: the Characters of Nature with Thy Fingers hast thou
traced, but none can read them unless he hath been taught in thy school.
Therefore, even as servants look unto the hands of their Masters, and
handmaidens unto the hands of their Mistresses, even so our eyes look unto
thee! For Thou alone art our help, O Lord our God.
Who should not extol Thee, who should not praise Thee, O Lord of the
Universe! All is from Thee, all belongeth unto Thee! Either Thy Love or
Thine Anger, all must again re-enter; for nothing canst Thou lose; all must
tend unto Thy Honour and Majesty.
Thou art Lord alone, and there is none beside Thee! Thou dost what thou
wilt with Thy Mighty Arm, and none can escape from Thee! Thou alone
helpest in their necessity the humble, the meek-hearted and the poor, who
3 WEH NOTE: This is the cry of the Dionysian mysteries. It was
shouted to warn the uninitiated that the new candidates were
about to run amuck. Rough translation: "Look out! Look out! Here
come the Drunks!"
submit themselves unto Thee; and whosoever humbleth himself in dust and
ashes before Thee, to such an one art Thou propitious!
Who would not praise Thee then, Lord of the Universe! Who would not
extol Thee! Unto whom there is no like, whose dwelling is in Heaven, and
in every virtuous and God-fearing heart.
O God the Vast One ___ Thou are in all things.
O Nature, Thou Self from Nothing: for what else shall I call Thee!
In myself I am nothing, in Thee I am all self, and live in Thy Selfhood
from Nothing! Live Thou in me, and bring me unto that Self which is in
Thee! Amen!
[All rise ___ a pause.]
"Magus of Art:" Fratres of the Order of the Rosy Cross, let us purify and
consecrate this place as the Hall of Dual Truth. Magus of the Waters, I
command Thee to perform the lesser banishing ritual of the Pentagram,4 to
consecrate the Water of purification, {173} the wine, the oil, and the
milk; and afterwards to purify the place of working with the Consecrated
Water!
"Magus of Waters:" Mighty Magus of Art! All thy commands shall be
fulfilled, and thy desires accomplished.
[He passes to the North, where are collected in open vessels, the water,
the wine, the oil, and the milk; and makes with his sword over them the
banishing pentagram of water, saying:]
I exorcise ye impure, unclean and evil spirits that dwell in these
creatures of water, oil, wine, and milk, in the name of EL strong and
mighty, and in the name of Gabriel, great Angel of Water, I command ye to
depart and no longer to pollute with your presence the Hall of Twofold
Truth!
[Drawing over them the equilibrating Pentagram of Passives, and the
invoking Pentagram of water, he says:]
In the name of HCOMA,5 and by the names Empeh Arsel Gaiol,6 I consecrate
ye to the service of the Magic of Light!
He places the Wine upon the Altar, the Water he leaves at the North, the
oil towards the South, and the brazen vessel of milk on the tripod in the
midst of the circle.
The Magus of Art silently recites to herself the exhortation of the
Lords of the Key Tablet of Union,7 afterwards saying silently:
I invoke ye, Lords of the Key Tablet of Union, to infuse into these
elements of Water and Fire your mystic powers, and to cast into the midst
of these opposing elements the holy powers of the great letter Shin: to
gleam and shine in the midst of the Balance, even in the Cauldron of Art
wherein alike is fire and moisture.
[After the consecration of the Water, the Magus of Waters takes up the
cup of water, and scatters water all round the edge of the circle, saying:]
So first the priest who governeth the works of Fire, must sprinkle with
the lustral waters of the loud-resounding sea.
[He then passes to the centre of the circle and scatters the water in
the four quarters, saying:]
I purify with water.
[He resumes his place in the North.]
"Magus of Art:" Magus of the Fires, I command you to consecrate this place
by the banishing ritual of the Hexagram,8 to consecrate the Magic fire and
lights; to illumine the lamps and place them about the circle in orderly
4 See "Liber O," THE EQUINOX, vol. i. No. 2.
5 See Spirit Table, and the Elemental Calls of Dr. Dee, as
preserved in the Sloane MSS. in the British Museum: also Diagram
67, which is imperfect.
6 See Tablet of Water, and the Elemental Calls of Dr. Dee.
7 The Spirit Tablet.
8 See "Liber O," THE EQUINOX, vol. i. No. 2.
disposition; and afterwards to consecrate this place with the holy fire.
{174}
"Magus of the Fires:" Mighty Magus of Art! all thy commands shall be
obeyed and all thy desires shall be accomplished.
[He collects together at the South the incense, oil, charcoal, and magic
candle, and performs the lesser banishing ritual of the Hexagram at the
four quarters; then, extinguishing all lights save one, he performs over
these the banishing ritual of the Pentagram of fire, saying:]
I exorcise ye, evil and opposing spirits dwelling in this creature of
Fire, by the holy and tremendous name of God the Vast One, Elohim: and in
the name of Michael, great Archangel of Fire, that ye depart hence, no
longer polluting with your presence the Hall of Twofold Truth.
[He lights from that one flame the Magical candle, and drawing over it
the invoking pentagram of spirit active, he cries:]
BITOM!9
[And then, drawing the invoking pentagram of Fire, he says:]
I, in the names of BITOM and by the names Oip Teaa Pedoce,10 I
consecrate thee, O creature of fire, to the service of the works of the
Magic of Light!
[He lights from the magical candle the eight lamps, and the charcoal for
the incense-burners, after which he casts incense on the coals in the
censer and passes round the circle censing, saying:]
And, when after all the phantasms are vanished, thou shalt see that holy
and Formless Fire, that Fire which darts and flashes through the hidden
depths of the Universe, hear thou the Voice of the Fire.
[He passes to the centre of the circle and censes towards the four
quarters, saying:]
I consecrate with fire.
[He resumes his place in the South.]
[Chief Magus takes fan, and fanning air says:]
I exorcise thee, creature of Air, by these Names, that all evil and
impure spirits now immediately depart.
[Circumambulates, saying:]
Such a fire existeth extending through the rushing of the air, or even a
fire formless whence cometh the image of a voice, or even a flashing light
abounding, revolving, whirling forth, crying aloud.
[Makes banishing air pentagram:]
Creature of Air, in the names EXARP11 Oro Ibah Aozpi,12 I consecrate
thee to the works of the Magic of Light!
[Making invoking Pentagrams in air. All face West.]
[Assistant Magus then casts salt to all four quarters, all over the
circle, and passes {175} to West, faces East, and describes with his chain
the Banishing pentagram of Earth, saying:]
I exorcise thee, creature of Earth, by and in the Divine Names Adonai Ha
Aretz, Adonai Melekh Namen, and in the name of Aurial, Great Archangel of
Earth, that every evil and impure spirit now depart hence immediately.
[Circumambulates, saying:]
Stoop not down unto the darkly splendid world, wherein lieth continually
a faithless depth, and Hades wrapt in gloom, delighting in unintelligible
images, precipitous, winding, a black ever-rolling abyss, ever espousing a
body unluminous, formless and void.
[Making invoking pentagram.]
9 See Tablet of Spirit.
10 See Tablet of Fire.
11 See Tablet of Spirit.
12 See Tablet of Air.
Creature of Earth, in the names of NANTA Emor Dial Hectega,13 I
consecrate thee to the service of the Magic of Light!
"Chief Magus:" We invoke ye, great lords of the Watch-towers of the
Universe!14 guard ye our Magic Circle, and let no evil or impure spirit
enter therein: strengthen and inspire us in this our operation of the Magic
of Light. Let the Mystic Circumambulation take place in the Path of Light.
[Assistant Magus of Art goes first, holding in his left the Magic
Candle, and in his right the Sword of Art, with which latter he traces in
the air the outer limits of the Magic Circle. All circumambulate thrice.
He then, standing at East and facing East, says:
Holy art Thou, Lord of the Universe!
Holy art Thou, whom Nature hath not formed!
Holy art thou, the Vast and the Mighty One!
Lord of the Light and of the Darkness!
"Chief Magus of Art:" Magus of the Fires, I command you to perform at the
four quarters of the Universe the invocation of the forces of Mercury by
Solomon's Seal.
"Magus of Fire:" Mighty Magus of Art, all thy commands shall be obeyed,
and all thy desires shall be accomplished!
[He does it.15]
[The Magus now advances to the centre of the circle, by the Magical
Cauldron, wherein is the milk becoming heated, turns himself towards the
Fire of the spirit, and recites:]
" "THE INVOCATION TO THE HIGHER."
Majesty of the Godhead, Wisdom-crowned Thoth, Lord of the Gates of the
Universe: Thee! Thee we invoke! Thou that manifesteth in Thy symbolic
Form as an Ibis-headed one: Thee, Thee we invoke! Thou, who holdest in Thy
hand the magic wand of Double Power: Thee, Thee we invoke! Thou who
bearest in thy left hand the Rose and Cross of Light and Life: Thee, Thee
we invoke! Thou whose {176} head is of green, whose Nemys is of night sky-
blue; whose skin of of flaming orange, as though it burned in a furnace:
Thee, Thee we invoke!
Behold, I am Yesterday, To-day, and the brother of the Morrow! For I am
born again and again. Mine is the unseen force which created the Gods, and
giveth life unto the dwellers in the watch-towers of the Universe.
I am the charioteer in the East, Lord of the Past and the Future, He who
seeth by the Light that is within Him.
I am the Lord of Resurrection, who cometh forth from the dusk, and whose
birth is from the House of Death.
O ye two divine hawks upon your pinnacles, who are keeping Watch over
the Universe!
Ye who accompany the bier unto its resting-place, and who pilot the Ship
of Rƒ, advancing onwards unto the heights of Heaven!
Lord of the Shrine which standeth in the centre of the Earth!
Behold He is in me and I in Him!
Mine is the radiance in which Ptah floateth over his firmament.
I travel upon high.
I tread upon the firmament of Nu.
I raise a flame with the flashing lightning of mine eye, ever rushing
forward in the splendour of the daily glorified Rƒ, giving life to every
creature that treadeth upon the Earth.
If I say come up upon the mountains,
The Celestial waters shall flow at my word;
13 See Tablet of Earth.
14 The Four Elemental Tablets.
15 Se "Liber O," THE EQUINOX, vol. i. No. 2.
For I am Rƒ incarnate,
Khephra created in the flesh!
I am the living image of my Father Tmu, Lord of the City of the Sun!
The God who commands in in my mouth:
The God of Wisdom is in my heart:
My tongue is the sanctuary of Truth:
And a God sitteth upon my lips!
My Word is accomplished each day, and the desire of my heart realises
itself like that of Ptah when he creates his works.
Since I am Eternal everything acts according to my designs, and
everything obeys my words.
Therefore do Thou come forth unto Me from thine abode in the Silence,
Unutterable Wisdom, All-light, All-power. Thoth, Hermes, Mercury, Odin, by
whatever name I call Thee, Thou art still Un-named and nameless for
Eternity! Come thou forth, I say, and aid and guard me in this Work of
Art. {177}
Thou, Star of the East that didst conduct the Magi. Thou art the same,
all present in Heaven and in Hell. Thou that vibratest betwixt the Light
and the Darkness Rising, descending, changing for ever, yet for ever the
same!
The Sun is Thy Father!
Thy Mother the Moon!
The Wind hath borne Thee in its bosom:
And Earth hath ever nourished the changeless Godhead of Thy Youth.
Come Thou forth I say, come Thou forth,
And make all spirits subject unto me!
So that every spirit of the firmament,
And of the Ether of the Earth,
And under the Earth,
On dry land,
And in the Water,
Of whirling Air,
And of rushing Fire,
And every spell and scourge of God, may be obedient unto Me!
[She binds a black cord thrice round the sigil of the Spirit and veils
it in black silk, saying:]
Hear me, ye Lords of Truth in the Hall of Themis, hear ye my words, for
I am made as ye! I now purpose with the divine aid, to call forth this day
and hour the Spirit of Mercury, Taphthartharath, whose magical sigil I now
bind with this triple cord of Bondage, and shroud in the black concealing
darkness and in death! Even as I knot about this sigil the triple cord of
Bondage, so let the Magic power of my will and words penetrate unto him,
and bind him that he cannot move; but is presently forced by the Mastery
and the Majesty of the rites of power to manifest here before us without
this Circle of Art, in the magical triangle which I have provided for his
apparition.
And even as I shroud from the Light of Day this signature of that Spirit
Taphthartharath, so do I render him in his place blind, deaf and dumb.
That he may in no wise move his place or call for aid upon his Gods; or
hear another voice save mine or my companions', or see another path before
him than the one unto this place.
[Sigil is placed outside the circle by the assistant Magus of Art.]
And the reason of this my working is, that I seek to obtain from that
spirit Taphthartharath the knowledge of the realm of Kokab, and to this end
I implore the divine assistance in the names of Elohim Tzebaoth, Thoth,
Metatron, Raphael, Michael, Beni Elohim, Tiriel.
[Chief resumes her seat. The three others pass to the West and point
their swords {178} in menace at the veiled and corded sigil. The Assistant
Magus then lifts the sigil on to the edge of the circle, and says:]
Who gives permission to admit to the Hall of Dual Truth this creature of
sigils?
"Magus of Art:" I, S.S.D.D., Soror of the Order of the Golden Dawn,
Theorica Adepta Minora of the Order of the Rose of Ruby and the Cross of
Gold!
"I.A.:" Creature of Sigils, impure and unconsecrate! thou canst not enter
our Magic Circle!
"D.P.A.L.:" Creature of Sigils, I purify thee with Water.
"AE.A.:" Creature of Sigils, I consecrate thee by Fire.
[Magus of Art in a loud voice cries "seven times" the name of the Spirit,
vibrating strongly, and then says:]
Assistant Magus of Art, I command thee to place the sigil at the foot of
the Altar.
"I.A.:" Mighty Magus of Art, all your commands shall be obeyed and all
your desires shall be fulfilled.
[He does so. The Magus of Art, standing on the throne of the East, then
proclaims:]
" "THE INVOCATION."
O Thou mighty and powerful spirit Taphthartharath, I bind and conjure
Thee very potently, that Thou do appear in visible form before us in the
magical triangle without this Circle of Art. I demand that Thou shalt
speedily come hither from Thy dark abodes and retreats, in the sphere of
Kokab, and that Thou do presently appear before us in pleasing form, not
seeking to terrify us by vain apparitions, for we are armed with words of
double power, and therefore without fear! and I moreover demand, binding
and conjuring Thee by the Mighty Name of Elohim Tzebaoth, that Thou teach
us how we may acquire the power to know all things that appertain unto the
knowledge of Thoth who ruleth the occult wisdom and power. And I am about
to invocate Thee in the Magical hour of TAFRAC, on this day, for that in
this day and hour the great angel of Kokab, Raphael, reigneth ___ beneath
whose dominion art Thou ___ and I swear to Thee, here in the hall of the
twofold manifestation of Truth, that, as liveth and ruleth for evermore the
Lord of the Universe; that even as I and my companions are of the Order of
the Rose of Ruby and the Cross of Gold; that even as in us is the knowledge
of the rites of power ineffable:
Thou SHALT
this day become manifest unto visible appearance before us, in the magical
triangle without this Circle of Art:
[It should now have arrived at the Magical Hour Tafrac, commencing at
8h. 32' P.M. If not, then the Adepti seat themselves, and await that time.
When it is fulfilled, the Assistant Magus places the sigil on the Altar in
the right quarter: the Magus advances {179} to the East of the Altar, lays
her left hand upon it, in her right holding the sword with its point upon
the centre of the sigil.
The Associate Magus holds the Magical Candle for her to read by: and the
Magus of the Fires the Book of Invocations, turning the pages that she may
read continually. She recites:]
Hear ye, ye lords of Truth, hear ye, ye invoked powers of the sphere of
Kokab, that all is now ready for the commencement of this Evocation!
" ""THE POTENT EXORCISM."
[To be said, assuming the mask or form of the Spirit Taphthartharath.]
HB:Taw O Thou Mighty Spirit of Mercury, Taphthartharath! I bind,
command and very potently do conjure Thee:
HB:Peh By the Majesty of the terrible Name of
HB:Taw HB:Vau HB:Aleph HB:Bet HB:Tzaddi HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph
The Gods of the Armies of the
HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph HB:Yod HB:Nun HB:Bet
By and in the name of:
HB:Lamed HB:Aleph HB:Koph HB:Yod HB:Mem
Great Archangel of God, that ruleth in the Sphere of Kokab, by
and in the name of:
HB:Lamed HB:Aleph HB:Peh HB:Resh
Great Angel of Mercury; by and in the Name of:
HB:Lamed HB:Aleph HB:Yod HB:Resh HB:Yod HB:Tet
The Mighty Intelligence of Kokab;
By and in the Name of the Sephira Hod
And in the name of that thy sphere
KOKAB
That Thou come forth here now, in this present day and hour,
and appear in visible form before us; in the great magic
triangle without this Circle of Art.
HB:Taw I bind and conjure Thee anew: By the magical figures which
are
traced upon the ground: By the Magic Seal of Mercury I bear upon
my breast: By the Eight Magic Lamps that flame around me: By Thy
seal and sigil which I bear upon my heart: that Thou come forth,
here, now, in this present day and hour, and appear in visible
and material form before us, in the great magic triangle without
this Circle of Art.
HB:Resh I bind and conjure thee anew: By the Wisdom of Thoth the
Mighty God: By the Light of the Magic Fire: By the Unutterable
Glory of the Godhead within me: By all powerful names and rites:
that Thou come forth, here, {180} now, in this present day and
hour, and appear in visible and material form before us, in the
great magical triangle without this Circle of Art.
HB:Taw I bind and conjure Thee anew: By the powers of Word and of
Will: By the Powers of Number and Name: By the Powers of Colour
and Form: By the Powers of Sigil and Seal: That Thou come forth,
here, now, in this present day and hour, and appear in visible
and material form before us in the great magical triangle
without this Circle of Art.
HB:Resh I bind and conjure thee anew: By all the Magic of Light: By
the Ruby Rose on the Cross of Gold: By the Glory of the Sun and
Moon: By the flashing radiance of the Magic Telesmata: By the
Names of God that make Thee tremble every day! That Thou come
forth, here, now, in this present day and hour, and appear in
visible and material form before us in the great Magic triangle
without this Circle of Art!
HB:Taw But if thou art disobedient and unwilling to come:
Then will I curse Thee by the Mighty Names of God!
And I will cast Thee down from Thy Power and Place!
And I will torment Thee with new and terrible names!
And I will blot out Thy place from the Universe;
And Thou shalt "never" rise again!
So come Thou forth quickly, Thou Mighty Spirit
Taphthartharath, come Thou forth quickly from thy abodes and
retreats! Come unto us, and appear before us in visible and
material form within the great Magical triangle without this
Circle of Art, courteously answering all our demands, and see
Thou that Thou deceive us in no wise ___ lest ___
[Take up the veiled sigil and strike it thrice with the blade of the
Magic sword, then hold it in the left aloft in the air, at the same time
stamping thrice with the Right Foot.
Assistant Magus now takes sigil and places it in the North: S.S.D.D.
returns to her seat, takes lotus wand (or Ibis sceptre) and says:]
The voice of the Exorcist said unto me, let me shroud myself in
Darkness, peradventure thus may I manifest in Light.
I am an only Being in an abyss of Darkness, from the Darkness came I
forth ere my birth, from the silence of a primal sleep. And the Voice of
Ages answered unto my soul: "Creature of Mercury, who art called
Taphthartharath! The Light shineth in Thy darkness, but thy darkness
comprehendeth it not!"
Let the Mystic Circumambulation take place in the Path of Darkness, with
the Magic Light of Occult science to guide our way!
[I.A. takes up sigil in left and candle in right. Starting at North
they circumambulate once. S.S.D.D. rises, and passes round the Temple
before them, halting at the Gate of the West. Sigil bared by I.A.,
purified and consecrated: S.S.D.D., as Hiereus, assuming the mask of the
Spirit, strikes the sigil (now partly bared) "once" with the Magic Sword, and
says:] {181}
Thou canst not pass from concealment unto manifestation save by the
virtue of the name Elohim! Before all things are the Chaos and the
Darkness, and the Gates of the Land of Night. I am he whose name is
Darkness; I am the Great One of the Paths of the Shades! I am the Exorcist
in the midst of the exorcism: appear thou therefore without fear before me,
for I am He in whom Fear is not!
Thou hast known me, so pass thou on!
[Magus of Art passes round to the Throne of the East, Assistant Magus
re-veils the sigil and carries it round once more. They halt, bare, purify
and consecrate sigil as before: they approach the Gate of the East. Sigil
unveiled: S.S.D.D. smiting sigil once with lotus wand.]
Thou canst not pass from concealment unto manifestation save by virtue
of the name of I.H.V.H. After the formless and the void and the Darkness
cometh the knowledge of the Light. I am that Light which riseth in the
Darkness: I am the Exorcist in the midst of the exorcism: appear Thou
therefore in Visible Form before me, for I am the wielder of the forces of
the Balance.
Thou hast known me now, so pass Thou on unto the Cubical Altar of the
Universe!
[Sigil re-veiled, and conducted to altar, placed on West of triangle;
S.S.D.D. passes to Altar holding sigil and sword as before. On her right
hand is AE.A. with the Magic Candle: on her left is D.P.A.L. with the
ritual. Behind her to the East of the Magica{l} Cauldron is I.A. casting
into the milk at each appropriate moment the right ingredient. Afterwards,
as S.S.D.D. names each Magical Name, I.A. draws in the perfected Hellbroth
the sigils, &c., appropriate thereunto: at which time S.S.D.D. recites
the:]
" ""STRONGER AND MORE POTENT"
" ""CONJURATION."
Come forth! Come forth! Come forth unto us, Spirit of Kokab
Taphthartharath, I conjure Thee! Come! Accept of us these magical
sacrifices, prepared to give Thee body and form.
Herein are blended the magical elements of Thy body, the symbols of Thy
mighty being.
For the sweet scent of the mace is that which shall purify Thee finally
from the Bondage of Evil.
And the heat of the magical fire is my will which volatilises the gross
matter of Thy Chaos, enabling thee to manifest Thyself in pleasing form
before us.
And the flesh of the serpent is the symbol of Thy body, which we destroy
by water and fire, that it may be renewed before us.
And the Blood of the Serpent is the Symbol of the Magic of the Word
Messiah, whereby we triumph over Nahash.
And the all-binding Milk is the magical water of Thy purification. {182}
And the Fire which flames over all [assistant lights Hell-broth] is the
utter power of our sacred rites!
Come forth! Come forth! Come forth unto us, Spirit of Mercury, O
Taphthartharath. I bind and conjure Thee by Him that sitteth for ever on
the Throne of Thy Planet, the Knower, the Master, the All-Dominating by
Wisdom, Thoth the Great King, Lord of the Upper and the Lower Crowns! I
bind and conjure Thee by the Great Name
IAHDONHI
Whose power is set flaming above Thy Palaces, and ruleth over Thee in
the midst of Thy gloomy Habitations.
And by the powers of the mighty letter Beth: which is the house of our
God, and the Crown of our Understanding and Knowledge.
And by the great Magic Word
StiBeTTChePhMeFShiSS
which calleth Thee from Thy place as Thou fleest before the presence of the
Spirit of Light and the Crown! And by the name
ZBaTh,
which symbolises Thy passage from Mercury in Gemini unto us in Malkuth:
Come forth, come forth, come forth!
Taphthartharath!
In the name of IAHDONHI:
I invoke Thee: appear! appear!
Taphthartharath!
In the name of Elohim Tzebaoth!
I invoke Thee: appear! appear!
Taphthartharath!
In the Name of Mikhƒel:
I invoke Thee: appear! appear!
Taphthartharath!
In the Name of Raphael:
I invoke Thee: appear! appear!
Taphthartharath!
In the Name of Tiriel:
I invoke Thee: appear! appear!
Taphthartharath!
In the Name of Asboga:
I invoke Thee: appear! appear!
Taphthartharath! {183}
In the Name of Din and Doni:
I invoke Thee: appear! appear!
Taphthartharath!
In the Name of Taphthartharath:
I invoke Thee: appear! appear!
O Thou Mighty Angel who art Lord of the 17th Degree of Gemini, wherein
now Mercury takes refuge, send thou unto me that powerful but blind force
in the form of Taphthartharath. I conjure thee by the Names of Mahiel and
Onuel, they who rejoice.
Come forth unto us therefore, O Taphthartharath, Taphthartharath, and
appear thou in visible and material form before us in the great Magical
triangle without this Circle of Art! And if any other Magus of Art, or any
other school than ours, is now invoking Thee by potent spells; or if Thou
art bound by Thy vow, or Thy duties, or the terrible bonds of the Magic of
Hell; then I let shine upon Thee the glory of the symbol of the Rose and
the Cross; and I tell Thee by that symbol that Thou art free of all vows,
of all bonds, for what time Thou comest hither to obey my will!
Or if any other Master or Masters of the Magic of Light of the Order of
the Rose of Ruby and the Cross of Gold is now binding and invoking Thee by
the supreme, absolute and fearful power of this our Art: then I command and
conjure Thee by every name and rite already rehearsed that Thou send unto
us an ambassador to declare unto us the reason of Thy disobedience.
But if Thou art yet disobedient and unwilling to come, then will I curse
Thee by the Mighty Names of God, and I will cast Thee forth from Thy Power
and Place. And I will torment Thee by horrible and terrible rites. And I
will blot out Thy place from the Universe and Thou shalt NEVER rise again!
So come Thou forth, Thou Spirit of Mercury, Taphthartharath, come Thou
forth quickly, I advise and command Thee.
Come Thou forth from Thy abodes and retreats. Come Thou forth unto us,
and appear before us in this Magical triangle without this Circle of Art:
in fair and human form, courteously answering in an audible voice all of
our demands. As is written:
"Kiss the Son lest He be angry!
If His anger be kindled, yea, but a little ___
Blessed are they that put their trust in Him!"
[The Mighty Magus of Art lifts up the sigil towards Heaven, tears off
from it the Black Veil, and cries:]
Creature of Kokab, long hast Thou dwelt in Darkness! Quit the Night and
seek the Day!
[Sigil is replaced to West of the triangle; Magus holds the Sword erect
(point upwards) over its centre, and lays her left hand upon it, saying:]
{184}
By all the names, powers and rites already rehearsed, I conjure Thee
thus unto visible apparition:
KHABS AM PEKHT.
KONX OM PAX.
LIGHT IN EXTENSION.
[Saith the Magus of Art:]
As the Light hidden in Darkness can manifest therefrom,
SO SHALT THOU
become manifest from concealment unto manifestation!
[The Magus of Art takes up the sigil, stands at East of Altar facing
West, and says:]
" "THE CONJURATION OF THE INTELLIGENCE TIRIEL."
Tiriel, Angel of God, in the name of
IAHDONHI
I conjure thee send thou unto us this spirit
TAPHTHARTHARATH.
Do thou force him to manifest before us without this Circle of Art.
Tiriel, in the name of Elohim Tzebaoth, send to us in form material this
spirit Taphthartharath.
Tiriel, in the name of Beni Elohim, send to us in form material this
spirit Taphthartharath.
Tiriel, in the name of Michael, send to us in form material this spirit
Taphthartharath.
Tiriel, in the name of Raphael, send to us in visible form this spirit
Taphthartharath.
Tiriel, in the name of Hod, send to us in visible form this spirit
Taphthartharath.
O Tiriel, Tiriel: in all the mighty signs, and seals, and symbols here
gathered together, I conjure thee in the Name of the Highest to force this
Spirit Taphthartharath unto visible manifestation before us, in the great
triangle without this Circle of Art.
[The Magus now places the sigil between the mystic pillars, and attacks
it as Enterer, directing upon it her whole will: following this projection
by the sign of silence. If he does not yet appear, then repeat the
invocation to Tiriel from the throne of the East. This process may be
repeated thrice. But if not even then the Spirit come, then an error hath
been committed, in which case replace Sigil on altar, holding sword as
usual, and say:]
" ""THE PRAYER UNTO THE GREAT GOD OF HEAVEN."
O ye great Lords of the Hall of the Twofold Manifestation of Truth, who
preside over the weighing of the Souls in the Place of Judgment before
AESHOORI, {185}
Give me your hands, for I am made as ye! Give me your hands, give me your
magic powers, that I may have given unto me the force and the Power and the
Might irresistible, which shall compel this disobedient and malignant
spirit, Taphthartharath, to appear before me, that I may accomplish this
evocation of arts according to all my works and all my desires. In myself
I am nothing: in ye I am all self, and exist in the selfhood of the Mighty
to Eternity! O Thoth, who makest victorious the word of AESHOORI against
his adversaries, make thou my word, who am Osiris, triumphant and
victorious over this spirit:
Taphthartharath
Amen.
[Return to place of the Hierophant, and repeat, charging. He now will
certainly appear.
But so soon as he appears, again let the sigil be purified and censed by
the Magus of Art. Then removing from the middle of the sigil the Cord of
Bondage, and holding that sigil in her left hand, she will smite with the
flat blade of her magic sword, saying:]
By and in the Names of IAHDONHI, Elohim Tzebaoth, Michael, Raphael and
Tiriel: I invoke upon thee the power of perfect manifestation unto visible
appearance!
[I.A. now takes up the sigil in his right hand and circumambulates
thrice. He places sigil on the ground at the place of the spirit.
S.S.D.D., from the place of the Hierophant, now recites (I.A. with sword
guarding the place of the spirit, D.P.A.L. holding the Book; and AE.A.
holding the magical candle for her to read by)]
" ""AN EXTREMELY POWERFUL CONJURATION."
Behold! Thou Great Powerful Prince and Spirit, Taphthartharath, we have
conjured Thee hither in this day and hour to demand of Thee certain matters
relative to the secret magical knowledge which may be conveyed to us from
Thy great master Thoth through Thee. But, before we can proceed further,
it is necessary that Thou do assume a shape and form more distinctly
material and visible. Therefore, in order that Thou mayest appear more
fully visible, and in order that Thou mayest know that we are possessed of
the means, rites, powers and privileges of binding and compelling Thee unto
obedience, do we rehearse before Thee yet again the mighty words; the
Names, the Sigils, and the Powers of the conjurations of fearful efficacy:
and learn that if Thou wert under any bond or spell, or in distant lands or
elsehow employed, yet nothing should enable Thee to resist the power of our
terrible conjuration; for if Thou art disobedient and unwilling to come, we
shall curse and imprecate Thee most horribly by the Fearful Names of God
the Vast One; and we shall tear from Thee Thy rank and Thy {186} power, and
we shall cast Thee down unto the fearful abode of the chained ones and
shells, and Thou shalt never rise again!
Wherefore make haste, O Thou mighty spirit Taphthartharath, and appear
very visibly before us, in the magical triangle without this Circle of Art.
I bind and conjure Thee unto very visible appearance in the Divine and
Terrible Name
IAHDONHI,
By the Name IAHDONHI,
And in the Name IAHDONHI,
I command Thee to assume before us a very visible and material Form.
By and in the Mighty Name of God the Vast One.
ELOHIM TZEBAOTH,
And in the Name ELOHIM TZEBAOTH,
And by the Name ELOHIM TZEBAOTH,
I bind and conjure Thee to come forth very visibly before us.
I bind and conjure Thee unto more manifest appearance, O thou Spirit,
Taphthartharath.
By the Name of MICHAEL,
And in the Name of MICHAEL,
By and in that Name of MICHAEL,
I bind and conjure Thee that Thou stand forth very visibly, endowed with an
audible voice, speaking Truth in the Language wherein I have called Thee
forth.
Let IAHDONHI, ELOHIM TZEBAOTH, MICHAEL, RAPHAEL, BENI ELOHIM, TIRIEL,
ASBOGA, DIN, DONI, HOD, KOKAB and every name and spell and scourge of God
the Vast One bind Thee to obey my words and will.
Behold the standards, symbols and seals and ensigns of our God: obey and
fear them, O Thou mighty and potent Spirit, Taphthartharath!
Behold our robes, ornaments, insignia and weapons: and say, are not
these the things Thou fearest?
Behold the magic fire, the mystic lamps, the blinding radiance of the
Flashing Tablets!
Behold the Magical Liquids of the Material Basis; it is these that have
given Thee Form!
Hear thou the Magical Spells and Names and chants which bind Thee!
Taphthartharath!
Taphthartharath!
Taphthartharath!
Taphthartharath!
Taphthartharath!
Taphthartharath!
Taphthartharath!
Arise! Move! Appear! {187}
Zodƒcar Eca od Zodamerahnu odo kikalŠ Imayah piapŠ piamoel od VAOAN!
[If at this time that spirit be duly and rightly materialized, then pass
on to the request of the Mighty Magus of Art; but if not, then doth the
Magus of Art assume the God form of Thoth, and say:]
Thou comest not! Then will I work and work again. I will destroy Thee
and uproot Thee out of Heaven and Earth and Hell.
Thy place shall be come empty; and the horror of horrors shall abide in
Thy heart, and I will overwhelm Thee with fear and trembling, for "SOUL
mastering Terror" is my Name.
[If at this point he manifest, then pass on to the final Request of the
Mighty Magus of Art; if not, continue holding the arms in the sign of
Apophis.]
Brother Assistant Magus! Thou wilt write me the name of this evil
serpent, this spirit Taphthartharath, on a piece of pure vellum, and thou
shalt place thereon also His seal and character; that I may curse, condemn
and utterly destroy Him for His disobedience and mockery of the Divine and
Terrible Names of God the Vast One.
[Assistant Magus does this.]
Hear ye my curse, O Lords of the Twofold Manifestation of Thmaist.
I have evoked the Spirit Taphthartharath in due form by the formulae of
Thoth.
But He obeys not, He makes no strong manifestation.
Wherefore bear ye witness and give ye power unto my utter condemnation
of the Mocker of your Mysteries.
I curse and blast Thee, O thou Spirit Taphthartharath. I curse Thy life
and blast Thy being. I consign Thee unto the lowest Hell of Abaddon.
By the whole power of the Order of the Rose of Ruby and the Cross of
Gold ___ for that Thou hast failed at their behest, and hast mocked by Thy
disobedience at their God-born knowledge ___ by that Order which riseth
even unto the white throne of God Himself do I curse Thy life and blast Thy
being; and consign Thee unto the lowermost Hell of Abaddon!
In the Names of IAHDONHI, Elohim Tzebaoth, Michael, Raphael, Beni Elohim
and Tiriel:
I curse Thy Life
And Blast Thy Being!
Down! Sink down to the depths of horror.
By every name, symbol, sign and rite that has this day been practised in
this Magic Circle: by every power of my soul, of the Gods, of the Mighty
Order to which we all belong!
I curse Thy Life
And Blast Thy Being!
Fall, fall down to torment unspeakable!
If Thou dost not appear then will I complete the fearful sentence of
this curse. {188}
God will not help Thee. Thou, Thou hast mocked His Name.
[Taking the slip of vellum and thrusting it into the magical Fire.]
I bid Thee, O sacred Fire of Art, by the Names and Powers which gave
birth unto the Spirit of the Primal Fire: I bind and conjure Thee by every
name of God, the Vast One, that hath rule, authority and dominion over
Thee; that Thou do spiritually burn, blast, destroy and condemn this spirit
Taphthartharath, whose name and seal are written herein, causing Him to be
removed and destroyed out of His powers, places and privileges: and making
Him endure the most horrible tortures as of an eternal and consuming Fire,
so long as He shall come not at my behest!
The Earth shall suffocate Him, for mine are its powers, and the Fire
shall torment Him, for mine is its magic. And Air shall not fan Him, nor
Water shall cool Him. But Torment unspeakable, Horror undying, Terror
unaltering, Pain unendurable; the words of my curse shall be on Him for
ever; God shall not hear Him, nor holpen Him never, and the curse shall be
on Him for ever and ever!
[So soon as he shall appear, extinguish that fire with consecrated
water, and cry:]
O, Thou Mighty Spirit Taphthartharath, forasmuch as Thou art come,
albeit tardily, do I revoke my magic curse, and free Thee from all its
bonds save only from those that bind Thee here!
[He having appeared, the "Assistant Magus of Art" holds aloft his sword,
saying:]
Hear ye, Great Lord of the Hall of Dual Truth; Hear ye, Immortal Powers
of the Magic of Light, that this Spirit Taphthartharath hath been duly and
properly invoked in accordance with the sacred rites of Power Ineffable.
[The "Mighty Magus of Art" now says:]
O ye Great Lords of the Glory and Light of the radiant Orb of Kokab; ye
in whom are vested the knowledge of the Mighty powers, the knowledge of all
the hidden Arts and Sciences of Magic and of Mystery! Ye! Ye! I invoke
and conjure! Cause ye this mighty Serpent Taphthartharath to perform all
our demands: manifest ye through him the Majesty of your presences, the
divinity of your knowledge, that we may all be led yet one step nearer unto
the consummation of the Mighty Work, one step nearer unto the great white
throne of the Godhead; and that, in so doing, "His" being may become more
glorified and enlightened, more capable of receiving the Influx of that
Divine Spirit which dwells in the heart of Man and God!
[S.S.D.D. now formulates the desires as follows:]
O thou Great Potent Spirit Taphthartharath, I do command and very
potently conjure thee by the Majesty of Thoth, the Great God, Lord of
Amena, King and Lord Eternal of the Magic of Light:
That Thou teach unto us continually the Mysteries of the Art of Magic,
declaring unto us now in what best manner may each of us progress towards
the accomplishment of the Great Work. Teach us the Mysteries of all the
Hidden Arts and Sciences which are under the Dominion of Mercury, and
finally swear Thou by the Great Magic Sigil {189} that I hold in my hand,
that thou wilt in future always speedily appear before us; coming
whensoever Thy sigil is unveiled from its yellow silken covering: and
manifesting whensoever we enable Thee by the offerings and sacrifices of
Thy nature! To the end that Thou mayest be a perpetual link of
communication between the Great God Thoth under his three forms and
ourselves.
" "THE FINAL ADMONITION."
O Thou mighty and potent prince of Spirits Taphthartharath: forasmuch as
Thou hast obeyed us in all our demands, I now finally bind and conjure
Thee:
That Thou hereafter harm me not, or these my companions, or this place,
or aught pertaining unto all of us: that Thou faithfully do perform all
those things even as Thou hast sworn by the great and all-powerful Names of
God the Vast One; and that Thou dost deceive us in nothing, and forasmuch
as Thou has been obedient unto our call, and hast sworn to obey our
commands:
Therefore do Thou feel and receive these grateful odours of the fine
perfumes of our Art, which are agreeable unto Thee.
[Magus of Fires burns much incense.]
And now I say unto Thee, in the name of IHSVH, depart in peace unto Thy
habitations and abodes in the invisible. I give unto Thee the blessing of
God in the Name of IAHDONHI: may the influx of the Divine Light inspire
Thee and lead Thee unto the ways of peace!
Let there be peace betwixt us and Thee; and come Thou hastily when we
invoke and call Thee:
Shalom! Shalom! Shalom!
[Reverse circumambulations and closing rituals of Mercury, &c. &c.]
In the Order of the Golden Dawn many consecrations were made use of upon
the lines laid down in Book HB:Heh , such as the Consecration of the Lotus
Wand, the Rose Cross and the Magical Sword; these, however, we will omit,
substituting in their place one carried out by P. himself, and called:
TALISMAN OF FIRE OF JUPITER WITH RITUAL
THE INVOCATIONS PROPER TO THE CONSECRATION
OF A FLASHING TABLET OF THE EAGLE KERUB OF JUPITER.
PART I.
The Hall is first purified by the banishing rituals of Pentagram and
Hexagram.
Next by Fire and by Water. {190}
The General Exordium follows; then,
The Exordium.
I, P., with the help of Q.F.D.R. and T.T.E.G, am come hither to
consecrate a talisman of the Eagle Kerub of Jupiter that it may be powerful
to heal the sick, to alleviate pain, to give health and strength. And I
swear, in the presence of the Eternal Gods, that, as liveth the Lord of the
Universe and my own Higher Soul, I will so create a dweller for this
talisman that it shall be irresistible to heal the sick, to alleviate pain,
to give health and strength: to the welfare of mankind and the glory of
God.
[I invoke the Higher by the first prayer in 5ø = 6ø, and make the
sign of the Cross on the talisman.
Purify talisman, Fire and Water.
The Invoking ritual of the Hexagram of Jupiter is performed.]
" ""THE GREAT INVOCATION OF AMOUN."16
Hail unto Thee, Lord of Mercy! Hail, I say, unto Thee, the Father of
the Gods!
O Thou, whose golden plumes stream up the sky in floods of light divine!
Thou, whose head is as a sapphire, or the vault of the unchanging sky!
Thou, whose heart is pitiful; where the Rose Dawn shines out amid the
gold!
Thou, unchanging and unchangeable;
Whom the Eagle follows; whom the Serpent doth embrace;
O Thou that standest on the Scorpion!
Thee, Thee, Thee, Thee, I invoke!
O Thou! from whom the Universe did spring!
Thou, the All-Father, Thou whose plumes of power rise up to touch the
Throne of the Concealed!
Mighty! Merciful! Magnificent!
Thee, Thee, Thee, Thee, I invoke!
Behold! Thou hast lifted up Thy Voice and the hills were shaken! Yea,
Thou didst cry aloud and the everlasting hills did bow! They fled away;
they were not! And Thine Awful Sea rolled in upon the Abyss!
For Thou didst look upon my face and say: Thou art my Son, this day have
I begotten Thee!
Yea, O my Father, Thou hast spoken unto me and said: "Sit thou on my
right hand!" {191}
But I have covered my face. I have hidden myself. I have knelt before
Thee in the Glory of Thy face!
Arise, Lord God, arise and shine! I am To-Day and I am Yesterday! I am
the Brother of the Golden Dawn!
In the Chariot of Life is my seat, and my horses course upon the
firmament of Nu!
Come unto me, O my Father, for I know Thy Name!
AMOUN!
[Vibrate by formulae of the Middle Pillar and of the Mystic
Circumambulation.]
16 During the great invocation of Amon and Toum Maal T.T.E.G. and
Q.F.D.R. respectively charge the talisman with Enterer sign.
In Part I, T.T.E.G. will imagine herself throughout as clothed
with a violet light and between two mighty pillars, of smoke and
flame.
A white light must pervade the violet from above.
Her station is in the place of Jupiter.
I invoke Thee, the Terrible and Invisible God!
I call Thee from the azure Throne!
I raise my voice in the Abyss of Water!
I raise my soul to contemplate Thy Face!
AMOUN!
Come unto me! Hear me! Appear in splendour unto these who worship at
Thy Feet!
For who am I before Thy Face? What is man, that Thou art mindful of
him; or the Son of Man that Thou visitest him! Thou hast made him a little
lower than the Elohim ___ Thou hast Crowned him with Glory and Honour!
AMOUN!
Hear me! Come unto me!
In myself I am nothing ___ in Thee I am All Self! Dwell Thou in me, and
bring me to that Self which is in Thee!
AMOUN!
O my Father! my Father! the Chariots of Ishrael, and the horsemen
thereof!
[All bow in adoration. Standing in the Sign of Osiris slain, say:]
I am the Abi-agnus, the Slain Lamb in thy Mountain, O Lord Most High!
I am the Strength of the Race of Men, and from me is the Shower of the
Life of Earth!
I am Amoun, the Conceal‚d One: the Opener of the Day am I!
I am Osiris Onnophris, the Justified One. I am the Lord of Life
triumphant over death! There is no part of me that is not of the Gods.
I am the Preparer of the Pathway: the Rescuer unto the Light!
Out of the Darkness let the Light arise!
[Raise hands to heaven.]
Thou hast been blind and dead, O creature of talismans! Now I say unto
Thee, Receive thy Life! Receive thy Sight!
I am the Reconciler with the Ineffable!
I am the Dweller of the Invisible!
" "LET THE WHITE BRILLIANCE OF THE"
" "DIVINE SPIRIT"
"DESCEND!" {192}
[Lower hands. Touching talisman with white end of Wand.]
Be thou a living creature! Whose mind is open unto the Higher!
Be thou a living creature! Whose heart is a centre of Light.
Be thou a living creature! Whose body is the Temple of the Rosy Cross.
In the number 21, in the name HB:Heh HB:Yod HB:Heh HB:Aleph , in the name
HB:Heh HB:Vau HB:Shin HB:Taw HB:Yod 17, in the Pass-Word INRI, I declare that I have
created thee, a living Spirit of this Sphere of Tzedeq, to do my will, and
work thine own salvation!
Let us analyse the Key-Word.
"Chief:" I.
"2nd:" N.
"3rd:" R.
"All:" I.
"Chief:" Yod. HB:Yod .
"2nd:" Nun. HB:Nun .
"3rd:" Resh. HB:Resh .
"All:" Yod. HB:Yod .
"Chief:" Virgo, Isis, Mighty Mother.
"2nd:" Scorpio, Apophis, Destroyer.
"3rd:" Sol, Osiris, Slain and Risen.
"All:" Isis, Apophis, Osiris.
Iota Alpha Omega
(All give the sign of the Cross).
"Chief, 2nd and 3rd Adepts:" The Sign of Osiris Slain.
("Chief:" L. The Sign of the mourning of Isis.)
17 WEH NOTE: This is probable a typo for HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod .
("2nd Adept:" V. The Sign of Typhon Destroyer.)
("3rd Adept:" X. The Sign of Osiris Risen.)
"All:" LVX., Lux, The Light of the Cross.
PART II.18
Purify talisman with Water and Fire.
The Invocation of Water is made as in 3ø = 8ø and by the Enochian
Keys 10, 4, 11, 12 in E., W., N., S. respectively Invocation Scorpio
(sigma lambda eta iota ).19
" "The Invocation of the Great God Toum Maal"
O Thou! Majesty of Godhead!
Toum Maal! Thee, Thee I invoke! {193}
Lord of Amenta! Lord of Enemehitt!
o thou! Whose head is golden as the sun, and thy nemyss as the night
sky-blue!
Thou who art as rugged as the wind!
Who formulatest wonders in the world!
Thou unchangeable as Ta-Ur!
Thou, mutable as water!
Changing ever, and ever the same!
Thou, girt about with the Waters of the West as with a garment!
Thou, who art, in the Beneath as in the Above, like to Thyself!
Reflector! Transmuter! Creator!
Thee, Thee, I invoke!
Behold, I have set my feet in the West, as Rƒ that hath ended his work!
Toum goeth down into thy Waters, and the daylight passeth, and the
shadows come!
But I, I pass not, nor go down!
The light of my Godhead gleams ever in Thy glowing skies;
Horus is my Name, and the City of Darkness is my House:
Thoth is on the prow of my Bark and I am Khephera that giveth Light!
Come unto me! Come unto me, I say, for I am He that standeth in Thy
place!
Behold! ye gathering eagles in the Sky! I am come into the West! I am
lifted up upon your wings! Ye that follow the bier to the place of Rest.
Ye that mourn Osiris in the dusk of things!
Behold He is in Me and I in Him!
I am He that ruleth in Amenta!
In Sleei (sigma lambda eta iota ) is my rule, and in Death is my dominion!
Mine are the eagles that watch in the Eye of Horus!
Mine is the Bark of Darkness, and my power is in the Setting Sun!
I am the Lord of Amenta!
Toum Maal is My Name!
Hail unto Thee! Hail unto Thee! O mine eagle of the glowing West!
Toumathph!
[Vibrate by the formulae of the Middle Pillar and of the Mystic
Circumambulation.]
O crowned with darkness! Mother-bird of the Holy Ones! O golden-headed
Soul of sleep! O firm, enduring shoulders! O body of blue and golden
feathers! O darkening feet, as of the skies of night! O mighty Power of
claws and beak, invincible, divine!
O great and glistening Wings! {194}
Ride hither on the Storm!
18 In Part II. Q.F.D.R. will imagine herself as a blue eagle
between two mighty pillars. White light pervades the blue from
above. Her station is in the West.
19 See "777". Egyptian name of Scorpio.
Toumathph!
[Vibrate by the formulae of the Middle Pillar and of the mystic
Circumambulation.]
Across the gloomy waters
From the land of the Setting Sun
Thou art come, Thou art come, for the Words of my Mouth are mighty
words.
Come, for the guests are ready, and the feast is spread before Thee!
Come, for the destined spouse awaits Thy kiss!
With roses and with wine, with light and life and love! The soul of
Tzedeq waits! Come then, O come to me!
For I know that my Redeemer liveth, and that He shall stand at the
latter day upon the earth.
I have fought upon earth for good. I am purified. I have finished my
course, I have entered into the invisible! I am Osiris Onnophris the
Justified One. I am the Lord of Life Triumphant over Death! There is no
part of me that is not of the Gods.
I am the Preparer of the Pathway: the Rescuer unto the Light!
Out of the Darkness let the light arise!
[Raise hands to heaven.]
Thou hast been blind and dead, O creature of talismans! Now I say unto
thee: Receive thy life! Receive thy Sight!
I am the Reconciler with the Ineffable!
I am the Dweller of the Invisible!
" "LET THE WHITE BRILLIANCE OF THE"
" "DIVINE SPIRIT"
" ""DESCEND!"
PART III.
" "The Chymical and Hermetic Marriage of the Eagle of the Waters"
" "with the Soul of Jupiter."
[Purify the talisman with Water and Fire.]
"Q.F.D.R..:" I am the Eagle of the Waters, and my Power is in the West!
"T.T.E.G:" I am the Soul of Jupiter: in the sphere of Tzedeq is my name
confessed!
"P.:" I am the Reconciler between you!
"Q.F.D.R..:" My Power is to give peace and sleep!
"T.T.E.G:" My Power is to give strength and health!
"P.:" I am the Reconciler between you!
"Q.F.D.R..:" Toum Maal hath made me to this end!
"T.T.E.G:" Amoun hath made me to this end!
"P.:" I am the Reconciler between you! {195}
"Q.F.D.R..:" Pain could not dwell before us if we wed.
"T.T.E.G:" Death could not come where we are if we wed.
"P.:" I am the Reconciler between you!
"Q.F.D.R..:" My robes were blue: where is their azure gone?
"T.T.E.G:" My robes were violet: is their purple past?
"P.:" I am the Reconciler between you!
"Q.F.D.R..:" I am the eagle: and my form remains.
"T.T.E.G:" I am the square: and still the square abides.
"P.:" I am the Reconciler between you!
["Q.F.D.R.." and "T.T.E.G" together in grip of 5ø = 6ø over the
Talisman:
We were two: are we not made one?
"P.:" I am the Reconciler between you!
O Maker and Creator and Preserver!
Hear us who call Thee!
Mighty Lord of Life, who hast given us life and love, who is like
unto Thee?
O God! hear us when we call!
Pray Thou for us, that we may be made one!
Unto God the Vast One let Thy prayer ascend!
[The Magician shall kneel down and say:]
Unto Thee, sole wise, sole mighty, sole merciful One, be the praise and
the glory for ever and ever! Who hast permitted me to glean in Thy field!
To gather a spark of Thine unutterable light! To form two mighty beings
from the spheres of Thy dominion! To make them one by the operation of Thy
Divine Wisdom!
Grant that this Eagle Kerub in the Sphere of Jupiter may be indeed
mighty on the Earth! To heal the sick, to strengthen the infirm, to quiet
the pain of mortal men!
Grant that this work be unto it for a salvation, and a very invocation
of Thy Light Divine, and a very link with the Immortal Soul of Man!
Let it be pure and strong, that at last it may attain even unto the
eternal Godhead in the veritable
KHABS AM PEKHT!
KONX OM PAX!
LIGHT IN EXTENSION!
AMEN.
And for ourselves we pray, that this work of mercy that we have wrought
to-night be for us a link with thy Divine Mercy, that we may be merciful,
even as Thou art merciful, O our Father which art in Heaven!
That the Benignant Eye of the Most Holy and Concealed, the Ancient One
of Days, may open upon us, unto the glory of Thine Ineffable Name.
"AMEN." {196}
Let us finally invoke the Divine Light upon this gentle spirit we have
created, that its paths may be light, and its way unto the White Glory
sure!
By Sacrifice of Self shalt thou attain!
By mercy and by peace shall be thy path!
For I know that My Redeemer liveth and that He shall stand at the latter
day upon the earth.
Be thy Mind open unto the Higher!
Be thy Heart the Centre of Light!
Be thy Body the Temple of the Rosy Cross!
And now I finally invoke upon thee power and might irresistible: to heal
the sick, to alleviate pain, to strengthen and to restore to health!
21. AHIH. IHSHVH. INRI.
V.H. Soror Q.F.D.R., I now deliver into thy charge this pure and
powerful talisman!
See thou well how thou dost acquit thyself herein!
Keep it with reverence and love as a thing holy!
Keep it in purity and strength!
Let the dew of heaven descend upon it in the night season!
Let this sacred perfume be burnt before it in the heat of day!
At frequent times do this; and especially after thou has employed it in
a work of love.
And if thou dose treat it ill, if thou dost use it unworthily, if thou
dost expose it to the gaze of the profane, then let its spirit return unto
the God that give it, and let its power be assumed by its evil and averse
antithesis to become a dreadful vampire, ever to prey upon thee, that the
Vengeance of the Gods may drink its fill.
But, and if thou does well and faithfully, ye shall be unto each other
as a support and a blessing, and the Blessing of God the Vast One shall be
ever upon you in his name
:HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod
And now in and by this very name I license all spirits to depart, save
that One whose Dual Nature I have bound herein. But let them depart in
peace to their Divine Orders in the name of Jeovah Jeovaschah! and let them
be ever ready to come when they are called!
:HB:Mem-final HB:Lamed HB:Shin HB:Heh HB:Taw HB:Aleph
:HB:Mem-final HB:Lamed HB:Shin
Fra: P. constructed many other talismans besides this, a Flashing Tablet
of the Eagle Kerub of Jupiter for the purpose {197} of curing a certain
Lady I____, mother of Soror Q.F.D.F., of a serious illness. Extraordinary
were its results. For having carefully celebrated the ritual he instructed
Soror Q.F.D.R. to feed the talisman with incense, and water it with dew.
This she neglected to do, the result being that when she placed the
talisman on her sick mother, this venerable old lady was seized with a
violent series of fits, and nearly died. Q.F.D.R., however, reconsecrated
the talisman, the result being that the Lady I____ speedily recovered the
whole of her former strength, and survived to the ripe old age of ninety-
two.
With a similar talisman, too hurriedly prepared, he cured the pain in
the leg of a certain friend of his; but forgetting to close the circle he
found himself afflicted, exactly twenty-four hours later, by a similar
pain,but in the opposite leg to the one in which his friend had suffered.
On very much the same lines as the foregoing, P. invoked into manifest
appearance in the early autumn of 1899 the mighty but fallen spirit Buer,
to compel his obedience unto the restoring of the health of Frater I.A.;
and many other workings were also accomplished about this period. More
important than any such dealings with the Paths is his progress in the
Middle Pillar. In this connection we shall include Frater I.A.'s ritual
for "The Magical Invocation of the Higher Genius."
THE MAGICAL INVOCATION OF THE HIGHER
GENIUS.
(According to the Formulae of the Book of the Voice of Thoth.)
[The ceremony Enterer is the Sphere of Sensation. The Hierophant is the
Augoeides. The officers are the Divine Sephiroth invoked. The Enterer is
the natural man.]
[First let the symbols in the Sphere of Sensation be equilibrated. This
is the Opening of the Hall of Truth.] {198}
" "The First Invocation."
Come forth unto me, Thou that art my true Self: my Light: my Soul! come
forth unto me: Thou that art crowned with Glory: That art the Changeless:
The Un-nameable: the Immortal Godhead, whose Place is in the Unknown: and
whose Dwelling is the Abode of the Undying Gods. Heart of my Soul; self-
shining Flame, Glory of Light, Thee I invoke. Come forth unto me, my Lord:
to me, who am Thy vain reflection in the mighty sea of Matter! Hear Thou,
Angel and Lord! Hear Thou in the habitations of Eternity; come forth; and
purify to Thy Glory My mind and Will! Without Thee am I nothing; in Thee
am I All-self existing in Thy Selfhood to eternity!
[Close now the channels to the Ruach of the Material senses:
endeavouring at the same time to awaken the Inner sight and hearing.
Thus seated, strive to grasp the same ray of the Divine Glory of the
selfhood: meditating upon the littleness and worthlessness of the natural
man: the vanity of his desires, the feebleness of his boasted Intellect.
Remember that without That Light, naught can avail thee to true
progression: and that alone by purity of Mind and Will canst thou ever hope
to enter into that Glory. Pray then for that purification, saying in thy
heart:]
" "First purification and consecration of the candidate by Fire and Water."
"Water:" Purify me with hyssop, and I shall be clean: Wash me, and I shall
be whiter than snow.
"Fire:" O send forth Thy light and Thy Truth, let them lead me, let them
guide me unto Thy Holy Hill, to Thy Dwelling-place!
I stand before the Beautiful Gate: before the mighty Portal of the
Universe: at my Right Hand a Pillar of Fire; and at my left a Pillar of
Cloud. At their bases are the dark-rolling clouds of the Material
Universe: and they pierce the Vault of the Heavens above. And ever upon
their summits flame the Lamps of their Spiritual Essence!
Thou that livest in the Glory beyond that Gate: Heart of my Soul; Thee I
Invoke! Come Thou forth unto me, who art my very Selfhood; mine Essence,
my Light: and do Thou guard me and guide me through the Manifold Paths of
Life: that I may at length become one with Thine Immortal and Imperishable
Essence!
Unto Thee, Sole Wise, Sole Mighty, and Sole Eternal one, be Praise and
Glory for Ever; Who hast permitted me to enter so far in the Sanctuary of
Thy Mysteries. Not unto me, but unto Thy name be the Glory!
Let the influence of Thy Divine Ones descend upon my head, and teach me
the value of Self-Sacrifice: so that I shrink not in the hour of trial; but
that my Name may be written upon High, and that my Genius may stand in the
Presence of the Holy One: in that hour when the Son of Man is evoked before
the Lord of Spirits; and His Name in the presence of the Ancient of Days.
O Lord of the Universe! grant Thou that upon me may shine forth the Light
of my Higher Soul. Let me be guided by the {199} help of my Genius unto
Thy Throne of Glory, Ineffable in the centre of the World of Life and
Light.
[Now go up to the Altar: formulating before thee a glittering Light:
imagine that it demands wherefore thou hast come, &c., and say:]
Adoration unto Thee that Dawnest in the Golden!
O Thou that sailest over the Heavens in Thy Bark of Morning!
Dark before Thee is the Golden Brightness;
In whom are all the hues of the Rainbow.
May I walk as Thou walkest, O Holiness, Who hast no master, Thou the
great Space-Wanderer to whom millions and hundreds of thousands of years
are but as one Moment! Let me enter with Thee into Thy Bark! Let me pass
with Thee as Thou enterest the Gate of the West! As Thou gleamest in the
Gloaming when Thy Mother Nuit enfoldeth Thee!
{[}Now kneel at the Altar with thy right hand on the White Triangle, and
thy left in the left hand of thine Astral double, he standing in the place
of the Hierophant, and holding the Astral presentment of a Lotus Wand by
the white band in his right hand, then say, as if with the projected Astral
consciousness:]
Adoration unto ye, ye Lords of Truth in the Hall of Thmaist, cycle of
the great Gods which are behind Osiris: O ye that are gone before, let me
grasp your hands, for I am made as ye!
O ye of the Hosts of the Hotepischim! Purge ye away the wrong that is
in me!
Even as ye purged the Seven Glorious Ones who follow after the coffin of
the Enshrined One, and whose places Anubist hath fixŠd against the day of
"Be-with-us."
O Thoth! Who makest Truth the Word of Aeshoori! make my word truth
before the circle of the Great Gods!
Adoration unto Thee, Anubi, who guardest the threshold of the Universe!
Adoration unto Thee, Auramooth, purify me with the Living Waters!
Adoration unto Thee, Thaumaeshneith, make me Holy with the Hidden Flame!
Adoration be unto Thee, O Dark-Bright One! Hoor! the Prince of the City
of Blindness!
Adoration unto Thee, O Thmaist, Truth-Queen, who presidest at the
Balance of Truth!
Adoration unto Thee, Asi; adoration unto Thee, Nephthyst.
O AESHOORI, Lord of Amennti! Thou art the Lord of Life Triumphant over
Death: there is naught in Thee but Godhead!
TOUM! Toum who art in the great Dwelling!
Sovereign Lord of all the Gods, save me, and deliver!
Deliver me from that God that feedeth upon the damnŠd, Dog-faced but
human-headed; {200}
That dwelleth by the Pool of fire in the Judgment Hall,
Devourer of Shades, eater of Hearts, the Invisible foe!
Devourer of Immortality is his Name!
Unto Thee, Sole Wise, Sole Mighty, and Sole Eternal one, be Praise and
Glory for Ever: who hast permitted me to enter so far in the Sanctuary of
the Mysteries. Not unto me, but unto Thy Name be the Glory! [Again finish
by laying sword on nape of neck, saying: So help me th{e} Lord of the
Universe and my own Higher Soul!]
[Rise now, and raise above thine head thy hands (the left open and the
right still holding the magic sword), and lifting unto heaven thine eyes,
strive to aspire with all thy will unto the highest Divinity, saying:]
From Thy Hands, O Lord, cometh all good! from Thy Hands flow down all
grace and blessing! The Characters of Heaven with Thy Finger hast thou
traced: but none can read them save he that hath been taught in Thy school!
Therefore, even as servants look unto the hands of their masters, and
handmaids unto the hands of their mistresses, even so our eyes look up unto
Thee! For Thou alone art our help, O Lord our God! Who should not extol
Thee, O Lord of the Universe! Who should not praise Thee! All belongeth
unto Thee! Either Thy love or Thine anger all must again re-enter!
Nothing canst Thou lose, for all things tend unto Thine Honour and Majesty!
Thou art Lord alone, and there is none beside Thee! Thou dost what Thou
wilt with Thy Mighty Arm: and none can escape from Thee! Thou alone
helpest in their necessity the humble, the meek-hearted and the poor, who
submit themselves unto Thee! And whosoever humbleth himself in dust and
ashes before Thee; to such an one art Thou propitious!
Who should not praise Thee then, Lord of the Universe, who should not
extol Thee! Unto whom there is none like; whose dwelling is in Heaven and
in the virtuous and God-fearing Heart!
O God the Vast One! Thou art in all things!
O Nature! Thou Self from Nothing ___ for what else can I call Thee! I,
in myself, I am nothing! I, in Thee, I am all Self: and exist in Thy
Selfhood from nothing! Live Thou in me: and bring me unto that Self which
is in Thee! For my victory is in the Cross and the Rose!
[Now pass to the North and face the East: projecting unto the place of
the throne of the East the Astral double, and say from thence:]
The Voice of My Higher Soul said unto me: let me enter the path of
Darkness: peradventure "thus" may I obtain the Light! I am the only being in
an Abyss of Darkness: from the Darkness came I forth ere my birth, from the
Silence of a primal Sleep.
And the voice of ages answerŠd unto my soul: child of Earth! The Light
shineth in the Darkness; but the Darkness comprehendeth it not!
[Now formulate before thee a great Angel Torch-bearer saying:]
Arise! shine! for Thy Light is come! {201}
[Pass round the Temple to the South, face West and halt: formulate the
Ideal20 of Divine Mercy: and then that of Divine Justice: aspiring with all
Thy heart unto each, and say:]
Come unto me! O Lord of Love and Pity, come unto me, and let me live in
Thy Love! Let me be merciful even as my Father in Heaven is merciful, for
Thou hast said: Blessed are the Merciful, for they shall obtain Mercy.
Grant unto me that I may attain unto thy Peace, wherein is life for
evermore.
Come unto me, O Lord of Perfect Justice! Mighty is Thine Arm, strong is
Thy Hand: Justice and Judgment are the habitation of Thy Throne!
Strengthen Thou, O Lord of Strength, my will and heart, that I may be able,
with Thine aid, to cast out and destroy the Evil Powers that ever fight
against those who seek Thee!
[Formulate now before thee the Two Pillars of Cloud and of Fire,
saying:]
Purify me with hyssop, and I shall be clean! Wash me and I shall be
whiter than snow!
O send forth Thy Light and Thy Truth, let them lead me, let them guide
me unto Thy Holy Hill; even to Thy Tabernacles.
I stand before the Gate of the West; and the Pillars of the Universe
arise in Majesty before me. At my right hand is the Pillar of Fire: and on
my left the Pillar of Cloud: below they are lost in Clouds of Darkness: and
above in Heaven in unnameable Glory. Let me enter, O Gate of the West!
[Pass to South-West and project Astral. Then saith the Guardian of the
Gate of the West:]
Thou canst not pass by Me, saith the Guardian of the West: except Thou
canst tell me My Name!
[Saith the Aspirant:]
Darkness is Thy Name: Thou art the Great One of the Paths of the Shades!
[Saith the Great One of the Night of Time:]
Child of Earth! remember that Fear is failure: be thou therefore without
fear: for in the heart of the Coward, Virtue abideth not! Thou has known
Me now, so pass thou on!
[Pass to the North, and exalt again thy mind unto the contemplation of
the Mercy and Justice of our God, repeating the foregoing prayers; then
say:]
Purify me with hyssop and I shall be clean: wash me and I shall be
whiter than snow!
O send forth Thy Light and Thy Truth, let them lead me, let them guide
me unto Thy Holy Hill, to Thy Dwelling-place! {202}
Dim before me looms the mighty Gate of the East! on the right the Pillar
of Fire, on the left the Pillar of Cloud: stretching from the dark clouds
of the World of Darkness to the Bright Glory of the Heavenly Light: Ever
affirming to Eternity the Equilibration of the Powers of God the Vast One!
Let me pass the Gate of the East Land! Let me pass the Gate of the Tuat,
issuing forth with Rƒ in the Glory of Red Dawn!
[Pass to the North-East, project Double to the place of the throne of
the East, saying:]
Thou canst not pass by Me, saith the Guardian of the East, except thou
canst tell me My Name!
[Saith the Aspirant:]
"Light dawning in the Darkness" is Thy Name: the Light of a Golden Day!
[Saith the Osiris:]
20 These are the two pillars of the Tree of Life; the first
containing the Sephira Chesed, and the second the Sephira
Geburah.
Child of Earth! remember that Unbalanced Force is Evil: Unbalanced Mercy
is but Weakness, Unbalanced Severity is but Cruelty and Oppression. Thou
hast known Me now: so pass thou on unto the Cubical Altar of the Universe!
[Pass to the West of the Altar, project Astral to between the Pillars,
kneel at Altar and repeat in Astral:]
" "THE PRAYER OF OSIRIS."
Lord of the Universe, the Vast and the Mighty One! Ruler of Light and
of Darkness: we adore Thee and we invoke Thee! Look with favour upon this
Neophyte who now kneeleth before Thee; and grant Thine aid unto the higher
aspirations of His Soul, so that he may prove a true and faithful servant
of the Mighty Ones, to the Glory of Thine Ineffable Name, Amen!
[Now rise: lift up both hands and eyes towards heaven; and concentrate
upon the Glory and Splendour of Him that sitteth upon the Holy Throne for
ever and ever, and say:]
KHABS AM PEKHT!
KONX OM PAX!
LIGHT IN EXTENSION!
In all my wanderings in Darkness the Light of Anubist went before me,
yet I saw it not. It is a symbol of the Hidden Light of Occult Science.
[Pass to between the Pillars, and standing thus concentrate upon the
Highest Divinity; and there standing in the sign of the Enterer, say:]
O Glory of the Godhead Unspeakable! Eternal Master! Ancient of Days!
Thee, Thee, I invoke in my need! Dark is all the world; without, within;
there is light alone in Thee! Rend asunder, Lord of the Universe, tear
aside the Veil of the Sanctuary: let mine eyes behold my God, my King! As
it is written: The Lightning lighteneth in the East and flameth even unto
the West: even so shall be the Coming of the Son of Man! {203}
[And now shalt thou see a light slow formulating into the shape of a
mighty Angel, and thou shalt withdraw thyself from this sight and again
say:]
I saw Water coming from the Left Side of the Temple: and all unto whom
that Water came were made whole, and cried:
Blessed is He that cometh in the Name of the Lord, Allelulia!
O Lamb of God: who takest away the Sins of the World! Grant us Thy
peace!
I am come forth from the Gates of Darkness: I have passed by the Gate of
Amennti: and the Gate of the Taot! Behold! I am come to the Gate of the
Shining Ones in Heaven. I stand between the mighty Pillars of that Gate:
at my right hand the Pillar of Fire, and at my left the Pillar of Cloud:
Open unto me O gate of the God with the Motionless Heart: I am come forth
by the T'eser Gate: I advance over the Paths that I know, I know: and my
Face is set towards the land of the Maat!
[Again formulating the Augoeides.]
Come forth, come forth, my God, my King: come unto me, Thou that art
crowned with starlight: Thou that shinest amongst the Lords of Truth: whose
place is in the abode of the Spirits of Heaven!
[When Thou shalt again see the Glorious One thou shalt salute with
Enterer; pass between the pillars and circumambulate thrice: reverently
saluting the East betimes. Now halt by the Light, facing it, and exalt thy
mind unto Its glory, imagine it as encompassing thee and entering into Thy
inmost Being, and say:]
I am the resurrection and the life. He that believeth on Me, though he
were dead, yet shall he live again: and whosoever liveth and believeth on
Me shall never die! I am the First and the Last, I am He that liveth but
was dead, and behold I am alive for evermore, and hold the keys of Hell and
of Death! For I know that my Redeemer liveth; and that He shall stand at
the latter Day upon the Earth.
I am the Way: the Truth and the Life: no man cometh unto the Father but
by me. I am purified: I have passed through the Gates of Darkness unto
Light! I have fought upon Earth for good: I have finished my Work: I have
entered into the Invisible! I am the Sun in His rising: I have passed
through the Hour of Cloud and of Night! I am Amoun, the Concealed One: The
Opener of Day am I! I am Osiris Onnophris, the Justified One. I am the
Lord of Life Triumphant over Death: There is no part of me that is not of
the Gods:
I am the preparer of the Pathway, the Rescuer unto the Light! I am the
Reconciler with the Ineffable! I am the Dweller of the Invisible!
Let the White Brilliance of the divine Spirit descend.
[A long pause.]
Thus at length have I been permitted to comprehend the Form of my Higher
Self!
Adoration be unto Thee, Lord of my Life, for Thou hast permitted me to
enter thus {204} far into the Sanctuary of Thine Ineffable Mystery: and
hast vouchsafed to manifest unto me some little fragment of the Glory of
Thy Being. Hear me, Angel of God the Vast One: hear me, and grant my
prayer! Grant that I may ever uphold the the Symbol of Self-sacrifice: and
grant unto me the comprehension of aught that may bring me nearer unto
Thee! Teach me, starry Spirit, more and more of Thy Mystery and Thy
Mastery: let each day and hour bring me nearer, nearer unto Thee! Let me
aid Thee in Thy suffering that I may one day become partaker of Thy Glory:
in that day when the Son of Man is invoked before the Lord of Spirits, and
His Name in the presence of the Ancient of Days!
And for this day, teach me this one thing: how I may learn from Thee the
Mysteries of the Higher Magic of Light. How I may gain from the Dwellers
in the bright Elements their knowledge and Power: and how best I may use
that knowledge to help my fellow-men.
And, finally, I pray Thee to let there be a link of Bondage between us:
that I may ever seek, and seeking, obtain help and counsel from Thee Who
Art my very selfhood. And before Thee I do promise and swear; that by the
aid of Him that sitteth upon the Holy Throne, I will so purify my heart and
mind that I may one day become truly united unto Thee, who art in Truth my
Higher Genius, my Master, my Guide, my Lord and King!
The result of these magical experiments was twofold. First, by degrees
P. was accumulating against himself a power of evil which was only awaiting
a favourable moment to turn and destroy him.21 This is the natural effect
of all that class of magic which consists in making a circle, and thus
setting the within against the without, and formulating duality, the
eternal curse. Any idea in the mind is of little importance while it stays
there, but to select it, to consecrate it, to evoke it to visible
appearance, that is indeed dangerous. {205} For as he advanced from grade
to grade, penetrating further and further into the mysteries of occult
21 Whilst deep in these magical practices his house in London
became charged with such an aura of evil that it was scarcely
safe to visit it. This was not solely due to P.'s own
experiments; we have to consider the evil work of others in the
Order, such as E.F.E.J., who, envious of his progress and favour
with the Chiefs, were attempting to destroy him. (See "At the
Fork of the Roads," THE EQUINOX, vol. i. No. 1, p. 101.) Weird
and terrible figures were often seen moving about his rooms, and
in several cases workmen and visitors were struck senseless by a
kind of paralysis and by fainting fits.
knowledge, he saw ever more clearly that most of the members of the Order
of the Golden Dawn were scarcely worthy of his contempt; yet in spite of
the folly of the disciples he remained loyal to their master D.D.C.F. He
could not yet know that the chief is as his disciples, though raised to a
higher power. For like attracts like.
Secondly, these practical workings taught him, more certainly than years
of study and reading, that there was but one goal to the infinite number of
paths seen by the beginner, and that the ultimate result of the HB:Shin of
HB:Shin Operation, the highest of the ceremonial operations of the Golden
Dawn, was similar to that of "Rising on the Planes." Having made this
important discovery he abandoned his intended experiments in ceremonial
Divination and Alchemy, and towards the close of 1899 retired to the lonely
house that he had bought for the purpose of carrying out the Sacred
Operation of Abramelin the Mage.
{206}
THE ADEPT
DURING the whole of the autumn of 1899 we find P. busily engaged in making
all necessary preparations for the great operation. Outside these
preparations little else was accomplished; and, except for a fragment of a
MS. on the "Powers of Number," no other record of the progress of P. during
these three months is forthcoming.
This MS., though interesting enough in itself, is scarcely of sufficient
value to quote here; however, it may be remarked that it shows how strong
an influence the Order of the Golden Dawn had had upon him, as well as the
astonishing rapidity of his Magical progress.
In January 1900, P. returned to Paris in order that before commencing
the Sacred Operation of Abramelin the Mage he might pass through the grade
of 5ø = 6ø, and become an Adeptus Minor in the Second Order of the
Golden Dawn.
The ritual of the 5ø = 6ø is of considerable length, and of such
profundity and beauty that it is difficult to conceive of any man not being
a better and a more illumined man for having passed through it. We should
like to give it in its entirety, but space forbids, and though abridgment
deducts considerably from its value, we will do our best to give its
essence, and trust to make up for our shortcomings {207} by attaching to
this ritual P.'s lucid and learned interpretation.
THE RITUAL OF THE ORDER OF ROSAE
RUBEAE ET AUREAE CRUSIS
RITUAL OF THE 5ø = 6ø GRADE OF ADEPTUS MINOR.
In this grade the following officers are required:
Chief Adept, 7ø = 4ø. Merciful Exempt Adept.
Second Adept, 6ø = 5ø. Mighty Adeptus Major
Third Adept, 5ø = 6ø. Associate Adeptus Minor.
" ""OPENING."
[The "Chief Adept," having called upon the members to assist him open the
Vault of the Adepts, and upon the Associate Adeptus Minor to see that the
portal is closed and guarded, turns to the Second Adept and says:]
Mighty Adeptus Major, by what sign hast thou entered the Portal?
"Second:" By the sign of the rending asunder of the veil.1
"Chief:" Associate Adeptus Minor, by what sign has thou closed the Portal?
"Third:" By the signing of the closing of the Veil.
"Second:" Pe: HB:Peh .
"Third:" Resh: HB:Resh .
"Second:" Kaph: HB:Koph .
"Third:" Tau: HB:Taw .
"Second:" Paroketh: HB:Taw HB:Koph HB:Resh HB:Peh .
"Third:" The Veil of the Sanctum Sanctorum.
"Chief:" Mighty Adeptus Major, what is the mystic number of this grade?
"Second:" 21.
"Chief:" Associate Adeptus Minor, what is the Pass-Word formed therefrom?
"Third:" Aleph: HB:Aleph .
"Chief:" H‚: HB:Heh .
"Third:" Yod: HB:Yod .
1 See "Liber O," THE EQUINOX, vol. i, No. 2.
"Chief:" H‚: h.
"Third:" Eheieh: hHB:Yod HB:Heh HB:Aleph .
"Chief:" Mighty Adeptus Major, what is the Vault of the Adepts?
"Second:" The symbolic burying-place of our mystic Founder, Christian
Rosenkreutz, which he made to represent the Universe. {208}
"Chief:" Associate Adeptus minor, in what part of it is he buried?
"Third:" In the centre of the Heptagonal sides and beneath the altar, his
head being towards the East.
"Chief:" Mighty Adeptus Major, why in the centre?
"Second:" Because that is the point of Perfect Equilibrium.
[By this system of question and answer the whole symbolism of the vault
is explained. Thus, the name of the Founder signifies the Rose and Cross
of Christ, the fadeless Rose of Creation, the immortal Cross of Light. The
Vault itself represents the tomb of Osiris Onnophris, the Justified One.
Its seven sides the seven lower Sephiroth, the seven days of Creation, and
the seven Palaces. It is situated in the centre of the Earth, in the
Mountain of the Caverns, the Mystic Mountain of Abiegnus; which is the
mountain of God in the Centre of the Universe, the sacred Rosicrucian
Mountain of Initiation. The meaning of Abiegnus is explained as follows by
the "Third Adept:"]
{Illustration on page 209 described:
"DIAGRAM 60. The Temple in the Opening and First Point of the 5ø = 6ø
Ritual."
This is a rectangle of approximate 6x8 proportion, standing on a smaller
face and representing a room. The upper half of the room is occupied by a
heptagonal drawing. The outer heptagon has an inner one symmetrically
inside a very little way from the outer, like the thickness of a wall.
This heptagon is point up and side down. Within the inner heptagon is a
unicursal heptagram, created by drawing lines between alternate vertices.
Only the uppermost point has any writing, the word "EAST". The symbols of
the planets are placed in the seven triangles formed between the inner
angles of the heptagram and the sides of the double heptagon: clockwise
from the top right: Jupiter, Saturn, Moon, Venus, Mercury, Sun and Mars.
Dashed lines are used below the lowest face of the heptagon to indicate
that that face is a door hinged on the left to open outward into the middle
of the rectangular room. These words are written between the dashed lines
indicating the open position of the door (vertically down in the diagram)
and the dashed arc that indicates the clearance of the door's swing: "Door
with Elemental Tablets & Cherubic Emblems." In the center of the heptagram
is a figure made of an equilateral triangle beneath a rectangle beneath a
circle. The circle is marked "ALTAR", and its circumference is a ring.
The rectangle also has a double line border and is marked at the inside top
"PASTOS". The circle covers the middle of the sides of the rectangle, and
the rectangle slightly overlaps the heptagram at the top inner edge and
slightly into the lower points. The equilateral triangle is beneath the
two other figures and delineated by a single line edge. Only the upper
points of the triangle are visible between the rectangular Pastos and the
circular Altar.
In the lower half of the rectangular room, the following symbols are
displayed: Upper portion and to either side: two squares with upright
equilateral triangles inside, the left identified as "Black Pillar" and the
right as "White Pillar". In the center of the lower half of the room is a
rectangle with the word "Chief". Somewhat above the bottom of the room are
two rectangles in line with the pillars: the left is marked "Third" and
the right is marked "Second". In the center of the lower end of the room
is a longer rectangle, below all the others and marked "Other Members".
Finally, at the bottom of the left side is a thin rectangle to indicate a
closed door marked "Entrance".}
It is ABI-AGNUS, Lamb of the Father; it is, by metathesis, ABI-GENOS,
born of the Father; BIA-GENOS, strength of our race; and the four words
make the sentence: "Abiegnus, Abi-agnus, Abigenos, Bia-genos." Abiegnus,
the Mountain of the Lamb of the Father, born of the Father, and the
strength of our race.
[The key to the Vault, the Rose and Cross,2 is then explained as
resuming within itself the Life of Nature, and the Powers hidden in the
word I.'. N.'. R.'. I.'.. Another form of the Rose and Cross, the
Crux Ansata, is shown to represent the force of the ten Sephiroth in
nature, divided into a Hexad and Tetrad. The Oval embraces the first six
Sephiroth, and the Tau Cross the lower four, answering to the four
elements. The complete symbol of the Rose and Cross, which the Chief Adept
carries upon his breast, is then explained to mean "the Key of Sigils and
of Rituals"; and that it {209} represents the force of the twenty-two
letters in Nature as divided into a three, a seven and a twelve; "many and
great are its mysteries."
The explanation of the Rose and Cross being ended, the Third Adept first
explains his wand as having marked on it the colours of the twelve signs of
the Zodiac between Light and Darkness, and that it is surmounted by the
Lotus Flower of Isis, which symbolizes the development of creation. Then,
secondly, the Adeptus Major explains his as "a wand terminating in the
symbol of the Binary, and surmounted by the Tau Cross of Life, or the Head
of the Phoenix, sacred to Osiris." On it are marked the seven colours of
the rainbow between Light and Darkness, which are attributed to the
Planets. It symbolises rebirth and resurrection from death. Lastly, the
Chief Adept explains his as follows: "My wand is surmounted by the Winged
Globe, around which the twin Serpents of Egypt twine. It symbolises the
equilibrated force of the Spirit and the four elements beneath the
everlasting wings of the Holy One.
{Illustration on page 210 described:
"DIAGRAM 61. The Egyptian Key of Life. The Crux Ansata."
This is a standard shape Ankh, but the figure is divided and marked as
follows: The loop is divided into six sections, with the bottom extending
in a wedge to the enter of the cross intersection. In the sections of the
loop are placed Hebrew letters in circles, corresponding to the Sephiroth
thusly: clockwise from top: HB:Koph , HB:Chet , HB:Chet , HB:Taw , HB:Gemel , HB:Bet . The inner
tip of the right arm has HB:Nun in a circle, while that of the left arm has
HB:Heh . The upper part of the lower upright has HB:Yod in a circle. The
bottom of the lower upright is divided from the upper part by a horizontal
line, and the resulting trapezoid has two diagonals with a HB:Mem in a
circle at the point of intersection.}
{Illustration on page 210 described:
"DIAGRAM 62. The reverse of the Complete Rose and Cross."
Shape: This is a calvary cross with three circular lobes at the end of
each of the four arms. There is a hanging-ring at the top of the uppermost
central lobe of the upper arm. At the exterior intersections of the arms
are three angular points, the central one in each set larger and the two
smaller flanking points partly beneath the central one. Within the upper
arm and beneath the lobes are three Crosses of Malta, center one slightly
higher into the lobe. Beneath this are these words:
2 See Diagram 80.
MAGISTER
IHESVS
CHRISTVS
DEVS ET HOMO
A cross of Malta, centered, is below this text, completing the upper arm.
In the central intersection is found the following text:
BENEDICTVS
DOMINVS
DEVS NOSTER
QUI DEDIT NOBIS
SIGNUM
In the center of the lower arm is found the following text:
(Mystic Name)
FRA
R.R. et A.C.
In the end of the right arm are the three alchemical symbols for SALT,
MERCURY and SULFUR, left to right. These symbols are also in the end of
the left arm, but they are reversed, right to left.3}
{Illustration facing page 210 described:
"Diagram 63. The complete Symbol of the Rose and Cross."
This is line art on glossy paper. The basic shape is identical to that of
diagram 62, but this is the obverse of the Rose-Cross, created in the 19th
century by the Golden Dawn. The original obverse was discarded by the
G.'. D.'.. Description of decorations follows:
The three lobes on each arm contain the following alchemical symbols
displayed radially oriented with the bottom of each symbol pointing toward
the center of the device just inward on the arm:
Upper lobes, left to right: Sulfur, Mercury, Salt.
Lower lobes, left to right: Salt, Mercury, Sulfur.
Right lobes, top to bottom: Sulfur, Salt, Mercury.
Left lobes, top to bottom: Mercury, Sulfur, Salt.
Next inward from the lobes and furnishing a center for orientation of
the symbols of the lobes, each arm contains the same device, an upright
pentagram interlaced for clock-wise trace. The five elemental symbols
stand out beyond each point in the usual G.'. D.'. allocation, clockwise
from top: Spirit, Water, Fire, Earth, Air. All four of these devices are
oriented the same way, without regard to the placement on the cross. The
device on the lower arm is further distinguished by being placed in the
lower half of that arm, divided from the upper by a horizontal line, at the
intersections of the drawn diagonals of the resultant square. Also in the
lower arm, in the half just above this, is a hexagram composed of two
clock-wise interlaced equilateral triangles, points to top and bottom. The
center of this hexagram contains the symbol of the Sun, while the points
have just beyond them the symbols of the remaining six ancient planets
thusly: Clockwise from the top Saturn, Jupiter, Venus, Moon, Mercury,
Mars. Note that the alchemical and planetary symbols for Mercury are
3 WEH NOTE: This figure is found in Franz Hartmann's "Cosmology,"
"...Secret Symbols of the Rosicrucians of the sixteenth and"
"seventeenth Centuries", Occult Publishing Co., Boston, 1888, plate
# 1, facing page 16. This was reprinted in facsimile by Health
Research in 1969. The same is to be found in "Secret Symbols of"
"the Rosicrucians of the 16th and 17th Centuries", Abdiel Lodge
AMORC, 1967, page 34. See also M. Hall "op cit". Students who
might be a bit confused about the origins of Rosicrucianism may
wish to contact a descendent of the Barony of Cassel c/o of
Nephthys Lodge O.T.O. to get some family history about the pre-
17th century Cassels who founded the R+C movement.
different, the former ending in an arrow below the cross and the latter
ending simply.
The points at the exterior intersections are marked with the following,
order: upper left, upper right, lower right, lower left. These are
evidently to be read by transit and diagonal, rather than in the described
order.
Center point, upper half: astrological symbols of Virgo, Scorpio,
Virgo, Sun.
Center point, lower half: I, N, I, R. (for INRI)
Minor point to counter-clockwise: L, V, (calvary cross), X. (for
LVX+).
Minor point to clockwise: I, A, I, O. (for IAOI).
The entire center and intersection is occupied by a large figure,
circular in general outline and extending into the arms. This has at its
very center a calvary cross with five petaled stylized rose done in five
equal sections with a petal at top. There are four points outward from the
intersections of the cross and the figure is mostly contained in an open
circle which would actually circumscribe a greek cross. This being a
calvary cross, the lower arm extends into the next ring of the figure.
The next ring outward from the center is composed of three petals,
each holding one of the mother letters of the Hebrew alphabet. Clockwise
from top: HB:Aleph , HB:Shin , HB:Mem . This ring is partly overlapped by the lower
arm of the inner calvary cross at the junction of the two lower petals.
The next ring outward from the center is composed of seven petals,
each holding one of the seven double letters of the Hebrew alphabet.
Clockwise from 1 o'clock: HB:Koph , HB:Taw , HB:Gemel , HB:Dalet , HB:Bet , HB:Resh , HB:Peh .
The last ring outward from the center is composed of twelve petals,
each holding one of the twelve single letters of the Hebrew alphabet.
Clockwise from top: HB:Heh , HB:Qof , HB:Tzaddi , HB:Ayin , HB:Samekh , HB:Nun , HB:Lamed , HB:Yod , HB:Tet ,
HB:Chet , HB:Zain , HB:Vau .}
The door of the Vault is guarded by the Elemental Tablets,4 and by the
Cherubic Emblems, and upon it is written the words: "POST CENTUM VIGINTI
ANNOS PATEBO." Which the Chief Adept explains as follows:]
The 120 years refer symbolically to the five grades of the First Order,
and to the revolution of the powers of the Pentagram; also to the five
preparatory examinations for this grade.
It is written: "His days shall be 120 years," and and 120 divided by
five yields {210} twenty-four, the number of hours in a day, and of the
Thrones of the Elders in the Apocalypse. Further, 120 equals the number of
the ten Sephiroth multiplied by that of the Zodiac, whose key is the
working of the Spirit and the four elements, typified in the wand which I
bear.
4 For a further account of these see "The Elemental Calls of Dr.
Dee," in Sloane MSS., British Museum.
{Illustration on page 211 described and aproximated:
"DIAGRAM 64. The Lotus Wand."
The top of the wand is crowned by a stylized half-open lotus flower (See
Regardie's "The Golden Dawn" for a detailed description) Beneath this is a
white segment on the shaft. At the bottom of the shaft is a black segment
to the very end. Between the white and black segments are twelve bands.
These bands are paralleled to the left by a column of zodiacal symbols and
to the right by Hebrew letters thusly:
Lotus Flower
half-
open
³ ³
³ ³
Ã_´
Aries ³ ³ HB:Heh
Ã_´
Taurus ³ ³ HB:Vau
Ã_´
Gemini ³ ³ HB:Zain
Ã_´
Cancer ³ ³ HB:Chet
Ã_´
Leo ³ ³ HB:Tet
Ã_´
Virgo ³ ³ HB:Yod
Ã_´
Libra ³ ³ HB:Lamed
Ã_´
Scorpio ³ ³ HB:Nun
Ã_´
Sagittarius ³ ³ HB:Samekh
Ã_´
Capricorn ³ ³ HB:Ayin
Ã_´
Aquarius ³ ³ HB:Tzaddi
Ã_´
Pisces ³ ³ HB:Qof
Ã_´
(black) ³ ³
³ ³
À_Ù }
{Illustration on page 211 described:
"65. The Chief Adept's Wand."
The top of the wand is a winged-sun disk or Ba-hadit. Extending down from
this to either side along the upper quarter of the wand shaft are two
uraeus serpents, facing to left and right. The serpent to the right wears
the Egyptian red crown and that to the left the white crown. The shaft is
divided into five sections with the lower four marked to the left by the
symbols of the elements and the middle three with the Hebrew mother letters
to the right. The five sections of the shaft are marked from top to bottom
thusly: White, Dee Red HB:Shin , Air Yellow HB:Aleph , Water Blue HB:Mem , Spirit
Black.}
{Illustration on page 211 described:
"DIAGRAM 66. The Phoenix Wand."
This wand is shaped like the Wes scepter, except that the slant top is
clearly depicted as a head of Anubis with elongated ears. The top of the
shaft is white and the fork to the bottom completes a black band. Between
the white and black zones are seven bands with planetary symbols to the
right and Hebrew letters to the left. From top to bottom these are: Mars
HB:Peh , Sun HB:Resh , Mercury HB:Bet , Venus HB:Dalet , Moon HB:Gemel , Saturn HB:Taw , Jupiter HB:Koph .}
[All then face East; the Chief Adept opens wide the Vault and places
himself at the head of the Pastos, the Second Adept to the South, and the
Third Adept to the North; they raise their wands in a pyramid formation
over the altar, and their "cruces ansatas" below.]
"Chief:" Let us analyse the Key Word: I.
"Second:" N.
"Third:" R.
"All:" I.
"Chief:" Yod: HB:Yod .
"Second:" Nun: HB:Nun .
"Third:" Resh: HB:Resh .
"All:" Yod: HB:Yod .
"Chief:" Virgo, Isis, Mighty Mother.
"Second:" Scorpio, Apophis, Destroyer.
"Third:" Sol, Osiris, Slain and Risen.
"All:" Isis, Apophis, Osiris, IAO.
[The Wands and crosses are separated, all giving the sign of the cross,
and saying:] {211}
The Sign of Osiris slain.
["Chief," giving the L sign with bowed head.5]
L. the Sign of the mourning of Isis.
["Second," with head erect, gives the V sign.]
V, the Sign of Typhon and Apophis.
["Third," with bowed head gives the X sign.]
X, the Sign of Osiris risen.
["All" together with the signs of Osiris Slain and Osiris Risen.]
L V X, Lux, the Light of the Cross.
["All" quit the Vault and return to previous places.]
"Chief:" In the Grand Word, Yeheshuah hHB:Vau HB:Shin HB:Heh HB:Yod , by the Key
Word INRI, and through the Concealed Word LVX, I have opened the Vault of
the Adepts.
[All present give the Lux sign as above.]
" ""First Point."
[The officers in this part of the ceremony are the Second Adept, who is
now the Principal Officer, the Third Adept, who is Second, and the
Introducing Adept, who is spoken of as V.H. Frater Hodos Camelionis.
The "Second Adept" opens the First Point by bidding V.H. Fra: Hodos
Camelionis prepare the Aspirant, who is waiting without, and the Associate
Adeptus Minor to guard the inner side of the Portal.
The Aspirant is then admitted, and at once commences to read out a list
of the grades and honours he has attained to. When he has finished, the
"Second Adept" turns to him and says:]
It is not by the proclamation of honours and dignities, great though
they may be, that thou canst gain admission to the Vault of the Adepts of
5 For these signs see "Liber O," THE EQUINOX, vol. i, No. 2.
the Rose of Ruby and the Cross of Gold; but only by that humility and
purity of Spirit which befitteth the Aspirant unto higher Things.
[The Aspirant then retires and divests himself of his ornaments, and is
clothed in the black robe of mourning with his hands bound behind him, and
a chain about his neck. The Introducer then conducts him back to the door
and gives a loud knock.]
"Third Adept" [opens the door and says:] By the aid of what symbol do ye
seek admission?
"Introducer:" By the Flaming Sword, and the Serpent of Wisdom.
[The Aspirant is then made to kneel facing East between the Second Adept
and the Third Adept, the Second Adept offering up a prayer which ends:]
... O God, the Vast One; Thou art in all things. O Nature, Thou Self
from Nothing, for what can I else call Thee? In myself I am nothing; in
Thee I am Self, {212} and exist in Thy Selfhood from Nothing. Live thou
then in me, and bring me unto that Self which is in Thee. Amen.
{Illustration facing page 212 described and approximated:
This is a compound illustration containing the following elements:
Element #1 (Air tablet):
Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿
³ r ³ Z ³ i ³ l ³ a ³ f ³ A ³ U ³ t ³ i ³ p ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ a ³ r ³ d ³ z ³ a ³ i ³ d ³ p ³ a ³ L ³ a ³ m ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ C ³ Z ³ o ³ n ³ S ³ a ³ r ³ O ³ Y ³ a ³ u ³ b ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ T ³ o ³ i ³ T ³ t ³ X ³ o ³ P ³ a ³ c ³ o ³ C ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ S ³ i ³ g ³ a ³ S ³ o ³ m ³ r ³ b ³ z ³ n ³ h ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ f ³ m ³ o ³ n ³ d ³ a ³ T ³ d ³ i ³ a ³ r ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ r ³ o ³ i ³ b ³ A ³ h ³ a ³ o ³ z ³ p ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ C ³ n ³ a ³ b ³ r ³ V ³ i ³ X ³ g ³ a ³ Z ³ d ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ i ³ i ³ i ³ t ³ T ³ p ³ a ³ i ³ o ³ a ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ A ³ b ³ a ³ m ³ o ³ o ³ o ³ a ³ C ³ V ³ c ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ N ³ a ³ o ³ c ³ o ³ T ³ t ³ n ³ p ³ r ³ a ³ T ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ c ³ a ³ n ³ m ³ a ³ g ³ o ³ t ³ r ³ o ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ S ³ h ³ i ³ a ³ L ³ r ³ a ³ p ³ m ³ Z ³ o ³ X ³
À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù
Element #2 (Fire tablet):
Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿
³ d ³ o ³ n ³ p ³ a ³ T ³ d ³ a ³ n ³ v ³ a ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ L ³ o ³ a ³ G ³ e ³ o ³ o ³ b ³ a ³ v ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ P ³ a ³ m ³ n ³ o ³ O ³ G ³ m ³ d ³ n ³ m ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ a ³ p ³ l ³ s ³ T ³ e ³ d ³ e ³ c ³ a ³ o ³ P ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ S ³ c ³ m ³ i ³ o ³ o ³ n ³ A ³ m ³ l ³ o ³ X ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ V ³ a ³ r ³ S ³ G ³ d ³ L ³ b ³ r ³ i ³ a ³ P ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ i ³ P ³ t ³ e ³ a ³ a ³ P ³ d ³ o ³ c ³ e ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ P ³ S ³ V ³ a ³ c ³ n ³ r ³ Z ³ i ³ r ³ Z ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ S ³ i ³ o ³ d ³ a ³ o ³ i ³ n ³ r ³ Z ³ f ³ m ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ d ³ a ³ l ³ t ³ T ³ d ³ n ³ a ³ d ³ i ³ r ³ e ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ d ³ i ³ X ³ o ³ m ³ o ³ n ³ S ³ i ³ o ³ S ³ P ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ o ³ D ³ P ³ Z ³ i ³ a ³ P ³ a ³ n ³ l ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ r ³ g ³ O ³ a ³ n ³ n ³ Q ³ A ³ C ³ r ³ a ³ r ³
À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù
Element #3 (Water tablet):
Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿
³ T ³ a ³ O ³ A ³ d ³ V ³ P ³ t ³ D ³ n ³ i ³ m ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ a ³ a ³ b ³ c ³ o ³ o ³ r ³ O ³ m ³ e ³ b ³ b ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ T ³ o ³ g ³ c ³ o ³ n ³ X ³ m ³ a ³ l ³ G ³ m ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ n ³ h ³ o ³ d ³ D ³ i ³ a ³ l ³ e ³ a ³ o ³ c ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ P ³ a ³ c ³ A ³ X ³ i ³ o ³ V ³ S ³ P ³ S ³y l³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ S ³ a ³ a ³ i ³ X ³ a ³ a ³ r ³ V ³ r ³ o ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ m ³ p ³ h ³ a ³ r ³ S ³ l ³ g ³ a ³ i ³ o ³ l ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ m ³ a ³ m ³ g ³ l ³ o ³ i ³ n ³ L ³ i ³ r ³ X ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ l ³ a ³ a ³ D ³ a ³ g ³ a ³ T ³ a ³ p ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ P ³ a ³ L ³ c ³ o ³ i ³ d ³ X ³ P ³ a ³ c ³ n ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ n ³ d ³ a ³ z ³ n ³ X ³ i ³ V ³ a ³ a ³ s ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ l ³ t ³ d ³ p ³ o ³ n ³ S ³ d ³ a ³ S ³ p ³ i ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ X ³ r ³ i ³ i ³ h ³ t ³ a ³ r ³ n ³ d ³ i ³ j ³
À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù
Element #4 (Earth tablet):
Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿
³ b ³ o ³ a ³ Z ³ a ³ R ³ o ³ P ³ h ³ a ³ R ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ V ³ N ³ n ³ a ³ X ³ o ³ P ³ S ³ o ³ n ³ d ³ n ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ a ³ i ³ g ³ r ³ a ³ n ³ o ³ o ³ m ³ a ³ g ³ g ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ o ³ r ³ P ³ m ³ n ³ i ³ n ³ g ³ b ³ e ³ a ³ l ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ r ³ s ³ O ³ n ³ i ³ Z ³ i ³ r ³ l ³ e ³ m ³ u ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ i ³ Z ³ i ³ n ³ r ³ c ³ Z ³ i ³ a ³ M ³ h ³ l ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ m ³ o ³ r ³ d ³ i ³ a ³ l ³ h ³ C ³ t ³ G ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ A ³ o ³ C ³ a ³ n ³ C ³ h ³ t ³ a ³ S ³ o ³ m ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ A ³ r ³ b ³ i ³ Z ³ m ³ i ³ i ³ l ³ p ³ i ³ Z ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ O ³ p ³ a ³ n ³ a ³ l ³ a ³ m ³ S ³ m ³ a ³ l ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ d ³ o ³ l ³ o ³ p ³ i ³ n ³ i ³ a ³ n ³ b ³ a ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ r ³ X ³ p ³ a ³ o ³ c ³ S ³ i ³ Z ³ i ³ X ³ P ³
Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´
³ a ³ X ³ t ³ i ³ r ³ V ³ a ³ S ³ t ³ r ³ i ³ m ³
À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù
Element #5 (Spirit tablet):
Ú___Â___Â___Â___Â___¿
³ e ³ x ³ a ³ r ³ p ³
Ã___Å___Å___Å___Å___´
³ h ³ c ³ o ³ m ³ a ³
Ã___Å___Å___Å___Å___´
³ n ³ a ³ n ³ t ³ a ³
Ã___Å___Å___Å___Å___´
³ b ³ i ³ t ³ o ³ m ³
À___Á___Á___Á___Á___Ù
Element #6: (Corner emblems)
(Interior shape should actually be a circle with vertical and horizontal
diameters, all lines doubled and intersections open within the crossed
circle resulting).
Ú__________________¿
³ . ___ . ³
³ . . ¿ Ú . . ³
³ .. HB:Vau ³ ³ HB:Heh ³
³ ³À____Ù À____Ù³ ³
³ ³Ú____¿ Ú____¿³ ³
³ .. HB:Heh ³ ³ HB:Yod .. ³
³ . Ù À . ³
³ ___ ³
À__________________Ù
Here is the layout of the elements:
Ú___________¿ Ú_____________¿ Ú___________¿
³ ³ ³ ³ ³ ³
³ # 6 ³ ³ # 1 ³ ³ # 6 ³
³ ³ ³ ³ ³ ³
³ ³ ³ (Air ³ ³ ³
³ ³ ³ tablet) ³ ³ ³
À___________Ù ³ ³ À___________Ù
À_____________Ù
Ú_____________¿ Air Ú_____________¿
³ ³ ³ ³
³ # 4 ³ Ú_____¿ ³ # 2 ³
³ ³ Spirit ³ # 5 ³ Dee ³ ³
³ (Earth ³ À_____Ù ³ (Fire ³
³ tablet) ³ < ³ tablet) ³
³ ³ ³ ³
À_____________Ù Water À_____________Ù
Ú_____________¿
Ú___________¿ ³ ³ Ú___________¿
³ ³ ³ # 3 ³ ³ ³
³ ³ ³ ³ ³ ³
³ # 6 ³ ³ (Water ³ ³ # 6 ³
³ ³ ³ tablet) ³ ³ ³
³ ³ ³ ³ ³ ³
À___________Ù À_____________Ù À___________Ù
DIAGRAM 67.
The Elemental Tablets and Cherubic Emblems.}
[The "Third Adept" then earnestly bids the Aspirant not to look upon the
trial of humility through which he has just passed as one ordained to jest
with his feelings, but as a true manifestation of his own ignorance.
The Aspirant shortly after this rises to his feet and the "Second Adept"
addresses him as follows:]
Despise not sadness and hate not suffering. For they are the initiators
of the Heart; and the black robe of mourning, which thou wearest, is at
once the symbol of Sorrow and Strength. Boast not thyself about thy
brother if he hath fallen; for how knowest thou that thou couldst have
withstood the same temptation. Slander not and revile not; if thou canst
not praise, do not condemn; and when thou seest another in trouble and
humiliation, even though he be thine enemy, remember the time of thine own
humiliation, when thou didst kneel before the door of the Vault, clothed in
the robe of mourning, with the chain of affliction about thy neck, and
thine hands bound behind thy back, and rejoice not at his fall. And in
thine intercourse with the Members of our Order, let thine hand given unto
another be a sincere and genuine pledge of fraternity; respect his or her
secrets and feelings, as thou wouldst respect thine own; bear with one
another, and forgive one another ___ even as the Master hath said.
V.H. Fra: Hodos Camelionis, what is the symbolic age of the Aspirant?
"Introducer:" His days are 120 years.
[The "Third Adept" further explains this as follows:]
This refers to the five grades of the First Order, through which it is
necessary for the Aspirant to have passed before he can enter the Vault of
the Sacred Mountain. For the three months' interval between the grades of
Practicus and Philosophus is the Regimen of the Elements; and the seven
months interval between the First and Second Orders symbolises the Regimen
of the Planets. While the Elements and the Planets both work in the
Zodiac, so that (3 + 7) x 12 yieldeth the number 120.
{Illustration on page 213 described:
"DIAGRAM 68. The Cross of Suffering."
This is a Calvary Cross, evidently life-size. It has a scroll
diagonally upward from left to right just below the top of the upper arm
with the letters "I.N.R.I.". There is a large open ring about the
intersection of the arms, crossing the base of each arm in such fashion as
to leave a wedge of light at the inner corners. There are four cords
attached to the cross, one at the ends the left, right and lower arms, and
one at the center of the cross.}
[After this the Aspirant must take a solemn obligation: first he is
bound to the Cross of Suffering, the "Second Adept" saying:]
The Symbol of Suffering is the Symbol of Victory; wherefore, bound
though thou art, strive to rise this with thy hands: for he that will not
strive shall be left in outer darkness.
[The "Second Adept" then raises his hands on high and cries:]
I invoke Thee, the Great Avenging Angel H U A, in the divine name I.'.
A.'. O.'., {213) that thou mayest invisibly place thine hand upon the
head of this Aspirant in attestation of his obligation.
[The Aspirant then repeats the obligation after him, saying;}
HB:Resh HB:Taw HB:Koph . I, "Christian Rosenkreutz," a member of the body of
Christ, do this day, on behalf of the Universe, spiritually bind myself,
even as I am now bound physically unto the Cross of Suffering:
HB:Heh HB:Mem HB:Koph HB:Chet . That I will do the utmost to lead a pure and
unselfish life. ...
HB:Heh HB:Nun HB:Yod HB:Bet . That I will keep secret all things connected with
the Order ... that I will maintain the Veil of strict secrecy between the
First and Second Order.
HB:Dalet HB:Tzaddi HB:Chet . That I will uphold to the utmost the authority of the
Chiefs of the Order.
HB:Heh HB:Resh HB:Vau HB:Bet HB:Gemel . Furthermore that I will perform all practical
work connected with this Order, in a place concealed ... that I will keep
secret this inner Rosicrucian Knowledge ... that I will only perform any
practical magic before the uninitiated which is of a simple and already
well-known nature, and that I will show them no secret mode of working
whatsoever. ...
HB:Taw HB:Resh HB:Aleph HB:Peh HB:Taw . I further solemnly promise and swear that, with
the Divine permission, I will from this day forward apply myself unto the
Great Work, which is so to purify and exalt my spiritual Nature that with
the Divine Aid I may at length attain to be more than human, and thus
gradually rise and unite myself to my higher and divine Genius, and that in
this event I will not abuse the Great Power entrusted unto me.
HB:Chet HB:Tzaddi HB:Nun . I furthermore solemnly pledge myself never to work at
any important Symbol or Talisman without first invocating the Highest
Divine Names connected therewith; and especially not to debase my knowledge
of Practical Magic to purposes of Evil. ...
HB:Dalet HB:Yod HB:Heh . I further promise always to ... display brotherly love
and forbearance towards the members of the whole Order. ...
HB:Dalet HB:Vau HB:Samekh HB:Yod . I also undertake to work unassisted at the subjects
prescribed for study in the various practical grades. ...
HB:Taw HB:Vau HB:Koph HB:Lamed HB:Mem . Finally, if in my travels I should meet a
stranger who professes to be a member of the Rosicrucian Order, I will
examine him with care, before acknowledging him to be so.
[The obligation being finished, the Chain of Humility and the Robe of
Mourning are removed from the Aspirant, and the "Third Adept" completes the
"First Point" by communicating verbally the following history of the Order of
the Rose and Cross to the Aspirant:]
Know then, O Aspirant, that the mysteries of the Rose and Cross have
existed from time immemorial, and that its mystic rites were practised, and
its hidden knowledge communicated in the initiations of the various races
of antiquity ___ Egypt, Eleusis, and Samothrace; Persia, Chaldea, and India
alike cherished its mysteries, and thus handed down to posterity the Secret
Wisdom of the Ancient Ages. Many were its {214} Temples, and among many
nations were they established; though in process of time some lost the
purity of their primal knowledge. Howbeit the manner of its introduction
into medieval Europe was thus:
In 1378 was born the chief and originator of our Fraternity in Europe.
He was of a noble German family, but poor, and (1383) in the fifth year of
his age, was he placed in a cloister, where he learned both Greek and
Latin.
1393. While yet a youth he accompanied a certain brother P.A.L. in a
pilgrimage to the Holy Land, but the latter dying at Cyprus, he himself
went on to Damascus. There was then in Arabia a Temple of our Order, which
was called by the Hebrew name of Damcar (HB:Resh HB:Koph HB:Mem HB:Dalet ), that is, Blood
of the Lamb. Here he was duly initiated, and took the mystic title of
C.R.C., Christian Rosenkreutz or Christian Rosy Cross. He there so far
improved his knowledge of the Arabian tongue, that in the following year he
translated the book "M" into Latin, which he afterwards brought back with
him to Europe.
1396. After three years he went into Egypt, where was another temple of
our Order; there he remained for a time, still studying the mysteries of
nature.
1398. After this he travelled by sea to the city of Fessa or Fez. ...
Of the Fraternity at Fez, he confessed that they had not retained our
knowledge in its primal purity, and that their Kabbalah was to a certain
extent altered to their religion, yet nevertheless he learned much there.
1400. After a stay of two years, he came back into Spain, where he
endeavoured to reform the errors of the learnŠd according to the pure
knowledge which he had received; but it was to them a laughing matter, and
they reviled and rejected him, even as the prophets of old were rejected.
1402. Thus also was he treated by those of his own and other nations,
when he showed them the errors in religion which had crept in. So after
five years' residence in Germany (1408) he initiated thereof his former
monastic brethren, Fratres G.V., I.A., and I.O., who had more knowledge
than many others at that time, and by these four was made the foundation of
the Fraternity in Europe. These worked and studied at the writings and
other knowledge which C.R.C. had brought with him, and by them was some of
the magical language transcribed. ...
1409. The four Fratres also erected a building to serve for the Temple
and Headquarters of their Order, and called it "Collegium ad Spiritum
Sanctum" or "College of the Holy Spirit." ...
1410. They initiated four others, namely, Fratres R.C., the son of the
deceased father's brother of C.R.C.; B., a skilful artist; G.G.; and P.D.,
who was to be Cancellarius; all being Germans, except I.A., and now eight
in number.
Their agreement was:
(1) That none of them should profess any other thing but to cure the
sick, and that gratis. {215}
(2) That they should not be constrained to wear any particular
distinctive dress, but therein to follow the custom of the country.
(3) That every year on the day "Corpus Christi" they should meet at the
Collegium ad Spiritum Sanctum or write cause of absence.
(4) That Every one should look for some worthy person of either sex, who
after his decease might succeed him.
(5) The word R.C. to be their mark, seal, and character.
(6) The Fraternity to remain secret 100 years. Five of the brethren
where to travel in different countries, and two to remain with Christian
Rosenkreutz.
[The "Second Adept" then takes up the Narrative:]
... The discovery then of the Vault of the Adepts, wherein that highly
illuminated man of God, our Father, Christian Rosenkreutz was buried,
occurred as follows:
1600. After Frater A. died in Gallia Narbonensi, there succeeded in his
place Frater N.N.; he, while repairing a part of the Building of the
College of the Holy Spirit, endeavoured to remove a brass memorial tablet,
which contained the names of certain brethren and some other things. In
this tablet was the head of a long and strong nail or bolt, so that when
the tablet was forcibly wrenched away, it pulled with it a large stone,
which thus partially uncovered a secret door, upon which was inscribed
"POST CXX ANNOS PATEBO." ...
[The Aspirant then leaves the Portal of the Vault and the First Point is
at an end.]
{Illustration on page 126 described:
"DIAGRAM 69. The Temple in the Second Point of the 5ø = 6ø Ritual."
This is the same room shown in diagram 60. The Heptagonal vault is shown
without indication of a door, in the upper half of the room. The circular
altar contains four symmetrically placed smaller circles, two above and two
below, with the letters (counterclockwise from lower right): HB:Yod , HB:Heh ,
HB:Vau , HB:Heh . Between the upper two smaller circles is a calvary cross with
rose in center. Other objects, including a cup and dagger are placed on
the altar horizontally between the upper and lower pairs of smaller
circles. Beneath the circular altar is seen the lid of the pastos, and a
figure emerges from beneath the altar to the top: A head in Egyptian
Nemisis with the top of a crook to the right and the top of a flail to the
left.
The lower half of the room is mainly occupied by the compound set of
tablets etc. from diagram 67; with these words below: "The Elemental
Tablets of the four Kerubic Emblems". Flanking this at either side to the
top are two pillars represented by upright equilateral triangles in
squares. To the right is the White Pillar and to the left the Black
Pillar. Directly beneath this set of tablets is a rectangle with
"Aspirant" written in it. Below to the corners of the room are two
rectangles with "2nd Adept" to the right and "3rd Adept" to the left.}
" "Second Point."
[The "Chief Adept" lies in the Pastos upon his back in full regalia; the
complete symbol of the Rose and Cross on his Breast hung by double phoenix
collar; arms crossed on breast, not hiding symbol; hands rest on shoulders
bearing scourge and crook; between them and under them the Taro.
The lid of the Pastos is closed and the Altar stands over its centre.
The "Second" and "Third Adepts" are outside the Vault.
The Elemental and Kerubic Figures hang outside the door of the Vault.
{216}
The Aspirant is admitted, and the Second Adept explains to him the
symbolism of the door, ending by saying:]
Forget not, therefore, that the Tablets and Kerubim are the guardians of
the Vault of the Adepts. Let thy tongue keep silent on our mysteries, and
restrain even the thoughts of thy heart, lest a bird of the air should
carry the matter.
[The "Third Adept" then points out to the Aspirant that beneath the
letters CXX he will find the following
v
+ X
^
which is equivalent to "Post annos Lux Crucis Patebo" ___ "At the end of
the years, I, the Light of the Cross, will disclose myself." ...
(The door of the Vault is then opened.)
[The "Second Adept" then points out to the Aspirant that the Vault is lit
by the rays of the symbolic Rose, and that in the middle of the Vault
stands the circular Altar6 with these devices: A.G.R.C., "Ad Gloriam Rosae
Crucis;" or A.C.R.G., "Ad Crucis Rosae Gloriam," followed by "Hoc Universi
Compendium Unius Mihi Sepulchrum Feci," "ie.," "Unto the Glory of the Rosy
Cross, I have constructed this Sepulchre for myself as a compendium of the
Universal Unity." The rest of the Altar Symbolism is explained in the
diagram.
After this explanation a prayer is offered up, and the "Third Adept" hands
to the Aspirant the chain from the Altar, bidding him accept it as a bond
of "suffering and self-sacrifice." The "Second Adept" takes the dagger and
cup from the Altar, and, dipping the dagger in the cup, marks a cross on
the Aspirant's forehead, after which he hands to the Aspirant the rose-
cross symbol. Then the "Third Adept" opens the upper half of the Pastos, and
says:]
And the Light shineth in the Darkness; but the Darkness comprehendeth it
not.
[The "Second Adept" then orders the Aspirant to touch with his wand the
rose and cross upon the breast of the form before him and say, "Out of the
darkness let the light arise."]
[The "Chief Adept," without moving, says:]
Buried with that LIGHT in a mystical Death, rising again in a mystical
resurrection, Cleansed and Purified through him our MASTER, O Brother of
the Cross of the Rose! Like him, O Adepts of all ages, have ye toiled;
like him have ye suffered Tribulation. Poverty, Torture, and Death have ye
passed through. They have been but the purification of the Gold.
In the Alembic of thine Heart,
Through the Athanor of Affliction,
Seek thou the true stone of the Wise.
* * * * * * *
Quit thou this Vault, then, O Aspirant, with thine arms crossed upon thy
breast, bearing in thy right hand the Crook of Mercy and in thy left hand
the Scourge of Severity,7 the emblems of those Eternal Forces, betwixt
which in equilibrium the {217} Universe dependeth: these forces whose
reconciliation is the Key of Life, whose separation is evil and Death. ...
[The "Third Adept" then continues Frater N.N.'s narrative, in which are
mentioned the names of the early brothers. He ends by saying:]
Ex Deo Nascimur; In Jesu Morimur; Per Spiritum Sanctum Reviviscimus.
[The Pastos is then closed and the Aspirant quits the Vault, which is
made ready for the third part of the Ceremony.]
{Illustration on page 218 described:
"DIAGRAM 70. The Temple in the Third Point of the 5ø = 6ø Ritual."
This is the same room shown in diagram 60. The Heptagonal vault is shown
in the upper half of the room, with a door ajar on the bottom side. The
circular altar contains four symmetrically placed smaller circles, two
above and two below, with the letters (counterclockwise from lower right):
HB:Yod , HB:Heh , HB:Vau , HB:Heh . There is an object like the letter Shin placed on
the altar horizontally between the upper and lower pairs of smaller
6 See Diagram 79.
7 See Diagram 74.
circles. The pastos is not seen. On the lower point of the triangle are
the words "Serpent and Sword Adm{?Admission?} Badges". Above the upper
left point of triangle is a vertical rectangle with the words "Minutum
Mundum". Above the upper right point of the triangle is a vertical
rectangle with the words "Titles & Grades". Dependent from the top
horizontal line of the heptangle is a horizontal rectangle with "Chief A"
written inside.
The lower half of the room has at top the two pillars represented by
squares, black to left and white to right. Between these squares is a
horizontal rectangle with "2nd Adept". Occupying the middle third of the
lower half of the room are the Pastos to the left of center and the
illustrated (see diagram 71 description) lid to the right, both shown as
large vertical rectangles. There is a small horizontal rectangle at center
bottom with "3rd Adept" marked inside. Inside the vertical rectangle to in
the lower left corner, marking the entrance, is a smaller vertical
rectangle with "Aspirant" written inside.}
" ""Third Point."
(The Temple is arranged as in Diagram.)
[The Third Point commences as follows:}
"Second Adept:" and lo! Two angels in white, sitting, the one at the
head and the other at the foot, where the body of the Master had lain; who
said: "Why seek ye the living among the dead?"
"Chief Adept:" I am the Resurrection and the Life: he that believeth in
me, though he were dead, yet shall he live, and whosoever liveth and
believeth on me, shall never die.
"Second Adept:" Behold the Image [directing attention to lower half of
lid8] of the Justified One, crucified on the Cross of the Infernal Rivers
of Death, and thus rescuing Malkuth from the Folds of the Red Dragon.
{Illustration facing page 218 described:
"DIAGRAM 71. The Lid of the Pastos."
This is a black and white halftone tipped in on clayed paper.
It is a long vertical rectangle, 7x19 proportions, divided into a gray
(white?) background half on top and a black background half on bottom.
In the top half is a floating figure of Jehovah, head gloried by rays
forming a right canted star of one off vertical point and two off
horizontal points, not outlined and two ancillary rays extending between
the upper and lower points to 3/4 circumference. To the left, the hand of
the figure is extended palmer to front with all fingers spread except the
2nd and 3rd which are straight but joined. There are seven hexagonal stars
about this hand, one in center. Each star has a dot in center and is
haloed by radial rays. The stars are not exactly aligned in point
orientation. To the right of the figure, left hand of the figure itself
holds an open book, pages facing front across part of torso. The figure is
full bearded and draped in a loose and voluminous robe. The tips of two
feet can be seen just barely at the bottom of the robe, toes down and shod.
There is a girdle suggested about the waist. Issuing from the lips of the
figure toward the right of the diagram is the traditional sword of the Tree
of Life. Its turnings are sharp angles with a dot inside for each of the
Sephiroth, Tipheret of course on a straight segment. There are seven
burning oil lamps associated with each of the lower seven Sephirotic dots:
Those of Chesed, Geburah, Netzach and Hod stand out from the sword to left
and right with a loop handle of each lamp toward the center and the flame
to the outside. The lamp of Tipheret is just below the dot on the sword,
handle to right of the drawing. That of Yesod is just above, same
8 See Diagram 71.
orientation. That of Malkut is below the tip of the sword, same
orientation. There are two semicircular bands, defined by four arcs and
with the arcs to top. The first intercepts the position of Tipheret,
underneath the figure. The second intercepts the center of the segment
between Yesod and Malkut, underneath the figure. These arcs are truncated
without closure in an imaginary line just above the bole of the lower lamp.
The lower half of the figure contains a large calvary cross. A large
crown of five hollow triangular points hovers above the top arm. A
diagonal scroll crosses from left and up to right on this arm, with
"I.N.R.I." inside. There is a small figure of the crucified and thorn-
crowned Christ on the cross, corpus occupying only the lower arm and the
two side arms, with substantial extension of cross beyond the figure. The
head is in the center intersection, canted slightly downward to the left.
Coiling about and below the base arm is the serpent of seven heads, one
horn each, mouths open and tongue drooping. The lower coil is complexly
looped. Two heads are in space, near two dots to left and right below the
cross-piece. Two more are parallel to these on the cross-piece, after
looping the arms of the corpus. One head is just touching the I.N.R.I.
scroll with a horn, near a dot just above the head of the corpus. One head
dips slightly to touch a dot in the side of the corpus. The last head dips
to touch a dot just below the knees of the corpus.}
"Third Adept:" And being turned [directing attention to upper half] I saw
seven golden light-bearers, and in the midst of the seven light-bearers,
one like unto the Ben Adam, clothed with a garment down unto the foot, and
girt with golden girdle. His head and His hair were white as snow, and His
eyes as flaming fire. His feet like unto fine brass, as if they burned in
a furnace; and His voice as the sound of many waters. And He had in His
right hand Seven Stars, and out of His Mouth went the Sword of Flame, and
His countenance was as the sun in its strength.
"Chief Adept:" I am the First and I am the Last, I am He that liveth but
was dead, and behold I am alive for evermore, and hold the keys of Hell and
of Death. {218}
[The "Second" and Third Adepts lead the Aspirant into the Vault; all kneel
save the "Chief Adept," who, extending his arms, says:]
For I know that my Redeemer liveth, and that he shall stand at the
latter day upon the Earth. I am the Way, the Truth and the Life, no man
cometh unto the Father but by Me. I am the Purified, I have passed through
the Gates of Darkness unto Light, I have fought upon Earth for Good, I have
finished my Work, I have entered into the Invisible. I am the Sun in his
rising. I have passed through the hour of cloud and of night. I am Amoun,
the Concealed One, the Opener of the Day. I am Osiris Onnophris, the
Justified One. I am the Lord of Life triumphant over Death, there is no
part of Me that is not of the Gods. I am the Preparer of the Pathway; the
Rescuer unto the Light.
Out of the Darkness let that Light arise!
[At these words the Aspirant and the two "Adepts" bow their heads and
say:]
Before I was blind, but now I see.
[Then the "Chief Adept" says:]
I am the Reconciler with the Ineffable, I am the Dweller of the
Invisible; let the white Brilliance of the Divine Spirit descend. [A short
pause.] Arise now an Adeptus Minor of the Rose of Ruby and Cross of Gold,
in the Sign of Osiris Slain.
[The "Chief Adept" then explains to the Aspirant the Mystic number of this
Grade ___ 21; the Pass-word Eheieh (HB:Heh HB:Yod HB:Heh HB:Aleph ); and the Key-word,
INRI, after which he explains to him the diagram of the Minutum Mundum as
follows:]
{Illustration on page 219 described:
"DIAGRAM 72. Minutum Mundum."
This is a standard Tree of Life diagram with the sephiroth as circles and
the paths as bars. Each path is marked with words for the corresponding
King Scale colors (see "777", column XV). Each sephira is marked with the
words of the corresponding Queen scale colors (see "777", column XVI), Malkut
quartered in the usual manner to give place to the four colors. In
addition, each sephiroth is also marked with the Astrological
correspondences from Liber "777", column VI; done as symbols for the planets
and English words for the remaining three.}
Behold the diagram of "Minutum Mundum Sive Fundamentum Coloris" ___ "The
Small Universe or the Foundation of Color." Treasure it in thine heart and
mark it well, seeing that therein is the Key of Nature. It is as thou
seest the Diagram of the Sephiroth and Paths, with the appropriate colours
attributed thereto. See that thou reveal it not to the profane, for many
and great are its mysteries.
Kether is the highest of all; and therein scintillates the Divine White
Brilliance, concerning which it is not fitting that I should speak more
fully.
Chokmah is Grey (opalescent), the mixture of colours. {219}
Binah is darkness (iridescence, black-opal), the absorption of colours;
and thus is the Supernal Triad completed.
In Kether is the root of Golden Glory, and thence is the Yellow
reflected into Tiphereth.
In Chokmah is the root of Blue, and this is reflected into Chesed.
In Binah is the root of Red, and this is reflected into Geburah, and
thus is the first reflected Triad completed.
The beams of Chesed and Tiphereth meet in Netzach and yield Green.
The beams of Geburah and Tiphereth meet in Hod and yield Orange-tawny.
The beams of Chesed and Geburah fall in Jesod and yield Purple, and thus
is the third Triad completed.
And from the rays of the third Triad are these three colours shown in
Malkuth, together with a fourth, which is their synthesis.
For from the Orange-tawny of Hod and the greening nature of Netzach is
reflected a certain greenish Citron ___ Citrine.
From the Orange-tawny of mixed with the Puce of Yesod, prodeedeth a Red-
russet brown--Russet.
And from the Green and the Puce there cometh a certain other darkening
Green--Olive.
And the synthesis of all these is blackness and bordereth upon the
Qliphoth.
But the colours of the 22 Paths are derived from and find their root in
those of the first reflected Triad of the Sephiroth (the three Supernals
otherwise not entering into their composition), and thus are their positive
colours formed.
Unto Air, HB:Aleph , is ascribed the yellow colour of Tiphereth.
Unto Water, HB:Mem , is ascribed the blue colour of Chesed.
Unto Fire, HB:Shin , is ascribed the red colour of Geburah.
The colours of Earth are to be found in Malkuth.
Those of the planets are in the Rainbow thus:
HB:Taw Saturn. Indigo. HB:Dalet Venus. Green.
HB:Koph Jupiter. Violet. HB:Bet Mercury. Yellow.
HB:Samekh {sic: HB:Peh }Mars. Scarlet. HB:Gemel Luna. Blue.
HB:Resh Sol. Orange.
Unto the signs of the Zodiac are ascribed the following:
HB:Heh Aries. Scarlet. HB:Lamed Libra. Emerald.
HB:Vau Taurus. Red-Orange. HB:Nun Scorpio. Greenish Blue.
HB:Zain Gemini. Orange. HB:Peh {sic: HB:Samekh }Sagittarius. Deep Blue.
HB:Chet Cancer. Amber. HB:Ayin Capricornus. Indigo.
HB:Tet Leo. Greenish Yellow. HB:Tzaddi Aquarius. Violet.
HB:Yod Virgo. Yellow-Green. HB:Qof Pisces. Crimson.
{220}
Further, thou wilt observe that the Colours of the Paths and the
Sephiroth form a mutual balance and harmony in the Tree. ...
[The "Chief Adept" then greets the newly made adeptus Minor with the name
of Frater Hodos Chamelionis.
The "Second Adept" then explains the colours of the Crook and the Scourge,
pointing out that the Crook is divided into the Colours symbolic of Kether,
Air, Chokmah, Taurus, Chesed, Leo, Aries, Tiphereth, Capricornus and Hod.
And the Scourge into those colours symbolzing Netzach, Scoripo, Tiphereth,
Gemini, Binah, Cancer, Geburah and Water.
The "Third Adept" then explains the Admission badge of the Sword and the
Serpent, saying:]
... The one is descending, the other ascending; the one is Fixed, the
other is the Volatile; the one unites the Sephiroth and the other the
Paths. Furthermore in the Serpent of Wisdom is shown the ascending spiral,
and in the Sword the rush of the descending White Brilliance from beyond
Kether. ...
{Illustration on page 221 described:
"DIAGRAM 73. The Emblems on the Altar."
This is a circular device, three concentric rings such that the
appearance is of a disk with a narrow anulus outside a slightly larger one,
and the center mostly a large circle. In the exact center is a Hebrew
letter Shin. Just above this is a rose cross. To the left is a black cup
formed of a crescent above, circle in center and triangle below. To the
right is a loose pile of chain. Below is a figure of three components:
horizontal above a sword or long dagger with hilt to right; crossed below
a crook with hook open to the center and diagonal to the upper right;
crossed below a flail with three battens descending from the tip to the
upper left.}
{Illustration on page 221 described:
"DIAGRAM 74. The Crook and Scourge."
This is a detail from Diagram 73. The Crook and flail are its subject.
The two cross as has been said. The crossing point is in the center of the
figure and the figure is thus "X" formed.
The head of the flail is to the upper left and three battens droop from
it. The battens are divided into three segments along the length of each,
the upper marked Cancer, the middle marked Gimmel, the lower marked Water.
The head of the flail is shaped somewhat like a simple smoking pipe with
bowl downward and stem angled diagonally down to the right, forming the
start of the shaft of the flail. This head is marked with a Hebrew letter
Bet. Next down the shaft is a section marked with Gemini. The next
section is under the intersection of the flail with the crook and is marked
with Taw. Below this the shaft is sectioned again and marked with Scorpio.
The lower right section and end of the flail shaft is marked with Nun.
The head of the crook is a reverse "C" shape, slightly canted so that
the opening begins with the shaft, continues in a curve to the right and
terminates just above and to left of the center of curvature. The head of
the crook is divided into sections, starting with the top: Koph, Air, Chet,
Taurus, Chet, Leo. The staff of the crook is divided as is the staff of
the flail, top section Aries, over intersection Taw, below intersection
Capricorn, bottom Hay.}
[This explanation being finished, the "Chief Adept" leads the Aspirant to
the Diagram of the Mystic Titles and Grades, and says:]
This is the symbolic mountain of God in the centre of the Universe, the
Sacred Rosicrucian Mountain of Initiation, the Mystic Mountain of the
Caverns, even the Mountain of Abiegnus.
[This diagram shows a mountain crowned with light, and surrounded with
darkness. At its base is the wall of Secrecy, whose sole gate is formed by
the two pillars of Hermes. The ascent of the mountain is made by the
Serpent of Wisdom.
The explanation of this diagram being concluded, the "Second" and "Third"
"Adepts" remove the Altar, and the "Chief Adept" completes the Third Point by
instructing the Aspirant in the mystic symbolism of the Vault itself, as
follows:]
The Vault consists of three principal parts:
(1) The Ceiling, a brilliant white.
(2) the Heptagonal walls, of seven colours.
(3) The Floor, chiefly black.
The ceiling consists of a triangle, enclosing a Rose of twenty-two
petals surrounded by a heptagram. On the triangle are the three Supernal
Sephiroth, and in the heptangle the seven lower ones. {221}
The Floor is black, having upon it also a triangle enclosed with a
heptagram, bearing the titles of the Averse and Evil Sephiroth as shown by
the Great Red Dragon with seven heads. In the midst of the Evil Triangle
is the rescuing symbol of the Golden Cross united to the Red Rose of forty-
nine petals. ... "But the Whiteness above shineth the brighter for the
Blackness which is beneath, and thus mayest thou at length comprehend that
even the evil helpeth forward the good."
"And between that Light and that Darkness vibrate the seven colours of
the Rainbow," which are shown forth in the seven walls, each of which
consists of forty squares representing the ten Sephiroth; the four
Cherubim; the Eternal Spirit; the three Alchemic Principles; the three
Elements; the seven Planets, and the twelve Signs.
Upon the Altar is placed the Black Calvary Cross charged with a rose of
twenty-five petals representing the counterchanged action of the Spirit and
the four Elements.
[All quit Vault.]
{Illustration on page 222 described:
"DIAGRAM 75. The Wall of the Vault."
This is a rectangular grid of squares, five across by eight high. A
representation is below, save that the top row Scorpio symbol Scorpio used
here is actually an eagle head, beak to left, on the diagram; and it may
represent the eagle cherub instead of Scorpio.
Ú___Â___Â___Â___Â___¿
³ Taurus ³ Aquarius ³ < ³ Scorpio ³ Leo ³
Ã___Å___Å___Å___Å___´
³ Salt ³ Mercury ³ HB:Koph ³ Water ³ Air ³
Ã___Å___Å___Å___Å___´
³ Sulphur ³ HB:Bet ³ Saturn ³ HB:Chet ³ Dee ³
Ã___Å___Å___Å___Å___´
³ Mars ³ HB:Gemel ³ Sun ³ HB:Chet ³ Jupiter ³
Ã___Å___Å___Å___Å___´
³ Taurus ³ Aquarius ³ HB:Taw ³ Scorpio ³ Leo ³
Ã___Å___Å___Å___Å___´
³ Mercury ³ HB:Heh ³ Moon ³ HB:Nun ³ Venus ³
Ã___Å___Å___Å___Å___´
³ Capricorn ³ Libra ³ HB:Yod ³ Cancer ³ Aries ³
Ã___Å___Å___Å___Å___´
³ Virgo ³ Gemini ³ HB:Mem ³ Pisces ³ Sagittarius ³
À___Á___Á___Á___Á___Ù
{Illustration on page 222 described:
"DIAGRAM 76. The Black Calvary Cross."
This is a large stylized rose in the form of a petaled and divided
circle on the point of intersection of a large black Calvary Cross.
The rose is divided into five sections by five radii, one radius
straight down. Within the five partitions thus created, there are five
petaled rings marked with colors. Top partition petals, top to center:
Azure, Pink, Grey, Lt. Yellow and White. Upper right partition petals,
outside to center: Purple, Indigo, Green, Lt. Azure, Blue. Lower right
partition petals, outside to center: Russet, Orange, Pink, Purple, Red.
Lower left partition petals, outside to center: Citrine Grey, Grey, Indigo,
Russet, Black. Upper left partition petals, outside to center: Lemon
Yellow, Green, Orange, Cit. Grey, Yellow.}
{Illustrations on page facing page 222 described:
This is a black and white halftone on clay paper. There are four
illustrations in all, in order from upper left, clockwise:
"DIAGRAM 77. The Ceiling of the Vault."
This is a heptagram inscribed within a heptagon such that both have a
point to the top and a flat side to the bottom. Within the innermost
heptagon, as formed by the intersection of the sides of the heptagram, is
inscribed an upright equilateral triangle with points touching the
innermost heptagon. All defining lines of these geometrical figures are
heavy black. The field is white. The fourteen triangles formed about the
periphery between the outer heptagon and the heptagram, along with the
points of the heptagram, are inscribed with the following Hebrew, oriented
to be read from the center of the figure and planetary symbols from the
outside; clockwise from top: HB:Dalet HB:Samekh HB:Chet , Jupiter, HB:Taw HB:Vau HB:Koph HB:Lamed HB:Mem ,
Saturn, HB:Dalet HB:Vau HB:Samekh HB:Yod , Moon, HB:Dalet HB:Vau HB:Heh , Venus {SIC}, HB:Heh HB:Tzaddi HB:Nun ,
Mercury {SIC}, HB:Taw HB:Resh HB:Aleph HB:Peh HB:Taw , Sun, HB:Heh HB:Resh HB:Vau HB:Bet HB:Gemel , Mars. It
would appear that the symbols for Venus and Mercury should be exchanged,
and are deliberately incorrect in their placement on the diagram.
The central triangle has the following Hebrew just inside the points,
Clockwise from top: HB:Resh HB:Taw HB:Koph , HB:Heh HB:Mem HB:Koph HB:Chet , HB:Heh HB:Nun HB:Yod HB:Bet , all
oriented to be read from the center. The center of this triangle is
occupied by the rose of diagram 63, minus the small rose cross in the
center of that earlier diagram.
"DIAGRAM 78. The Floor of the Vault."
This is a heptagram inscribed within a heptagon such that both have a
point to the top and a flat side to the bottom. There is an inverted
equilateral triangle exactly inscribed within the central hollow of the
heptagram, The sides of the heptagram every other point, forming isosceles
triangles with the sides of the heptagon and additional triangles
alternating around the figure within the points of the heptagram, as in the
case of diagram 77.. All lines so far described are white. The field is
black. The lines of the heptagram interlace clockwise as: under then over.
Partly obscured by the points of the large inner triangle is a scaly ring.
Serpentine heads on curved necks issue from this ring over the white line
base into each point triangle, at the 1/3 point along the base to the
clockwise corner of each triangle. Thus, the heads on necks curve counter-
clockwise outward from the ring, looking a bit like a rotary brush. The
heads occupy the centers of the point triangles, parallel to the ring and
facing counter-clockwise. There is Hebrew (see "777", Col. VIII) written
within each of the seven point triangles, just inward from the base and
parallel to the base, oriented to be read from the center of the figure.
Clockwise, from top: HB:Heh HB:Lamed HB:Koph HB:Shin HB:Ayin HB:Nun , HB:Taw HB:Yod HB:Lamed HB:Yod HB:Lamed ,
HB:Lamed HB:Aleph HB:Yod HB:Lamed HB:Mem {first letter missing: HB:Gemel }, HB:Lamed HB:Aleph HB:Mem HB:Samekh ,
HB:Qof HB:Resh HB:Tzaddi {SIC, s.b. HB:Zain } HB:Bet HB:Resh HB:Ayin , HB:Nun-final HB:Vau HB:Resh HB:Yod HB:Resh HB:Heh HB:Taw ,
HB:Bet HB:Vau {SIC, s.b. HB:Chet }HB:Lamed HB:Vau HB:Gemel . In the upper left point of the
inner triangle, parallel to the upper base and read from the bottom is:
HB:Lamed HB:Aleph HB:Yod HB:Resh HB:Taw HB:Samekh {SIC, s.b. HB:Lamed HB:Aleph HB:Yod HB:Resh HB:Aleph HB:Taw HB:Aleph HB:Samekh }.
In the upper right point, same orientation: HB:Lamed HB:Aleph HB:Yod HB:Gemel HB:Vau HB:Ayin . In
the lower point, in this configuration is written
HB:Mem-final HB:Vau HB:Aleph HB:Taw
HB:Aleph HB:Yod
HB:Lamed .
In the center of the large triangle is a calvary cross with the 49
petaled rose, including four spikes ___ see description of diagram 80,
next.
"DIAGRAM 80. The Rose and Cross."
This is a large circular rose on a wide but stubby Greek cross. The
circular rose throws arcs over the Greek cross about halfway along the
arms. There are four sharp points extending outward from the circumference
of the rose between the arms of the cross, one between each pair of
adjacent arms. In the center of the rose there is a small circle visible.
The petals of the rose are arranged in seven circular rings of seven petals
each. In each odd ring, starting with the outermost, there is one petal to
the top. In each even ring there is one petal to the bottom. This
arrangement allows the petals to overlap the joinings between petals from
the inside to the outside.
"DIAGRAM 79. The Circular Altar."
This is a circular device. The outermost ring is simply a thick black
line. Next is a white ring with writing, a thin black line and finally a
white ring with writing. Within the last ring is a large black disk. The
disk has the Hebrew letter Shin in white in the center. There are four
other circles at top, bottom, left and right within the disk. These are
defined by a thin white ring, black circle and thicker white ring with
lettering. In the center of each of these smaller circles, on a black
field, is a head of a cherub. The top has a lion head facing left, Yod
above head. The bottom has a human head with neck and start of chest,
facing forward, Vau above head. The left has an eagle head facing left,
Hay above head. The right has a bull headfacing forward, Hay above head.
All four have two wings extending from the bottom and arched around the
sides within the inner circle, like laurels. The lettering in the wide
rings on these four circles arcs across the top of each. Over the Lion:
"NEQVA QVAM VACUUM". Over the Bull: "LEGIS JVGVM". Over the Human: "DEI
GLORIA INTACTA". Over the Eagle: "LIBERTAS EVANGELII".
The outer white ring of the large circle has the following text: Top,
oriented to be read from outside: "A.C.R.G. - A.G.R.C.". Upper right, read
from inside: "HOC". Right, read from inside: "VNVERSI". Lower right, read
from inside: "COMPENDIVM". Bottom, read from inside: "VNIVS". Lower left,
read from inside: "MIHI". Left, read from inside: "SEPVLCHRVM". Upper
left, read from inside: "FECI".
The inner white ring of the large circle has the following text: Top,
read from outside: HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod . Lower right, read from inside:
"MIHI". Lower left, read from inside: "OMNIA".}
[The "Chief Adept" then points out that the head end of the Pastos is
white and is charged with a Golden Greek Cross and red rose of forty-nine
petals,9 that the Foot is black, with a white Calvary Cross and Circle upon
a pedestal or Da‹s of three {222} steps, and that on the sides are depicted
the twenty-two colours of the paths between Light and Darkness.
The Chief then gives the Aspirant the grip of this grade and the Third
Point is finished.]
{Illustration on page 223 described:
"DIAGRAM 81. The Cross at the Foot of the Pastos."
This is a square in solid black with a structure in solid white defined
on it. The structure is a Celtic cross on a three-step dais. This is seen
as a cut-out. The dais occupies the bottom half, it is three horizontal
rectangular blocks, graduated from large at the bottom to smallest at the
top. There are no dividing lines and the blocks are symmetric, with equal
steps and the upper being thrice the width of any one step, accommodating
the width of the base of the cross as well as furnishing two steps to
either side. The Celtic cross is a calvary cross with a ring intersecting
the ends of the arms. The ring is marked off from the arms by black where
it would touch them.}
9 See Diagram 80.
{Illustration on page 223 approximated:
E. Head End.
Ú________________________________¿
³ White ³
Ã__________Â__________Â__________´
³Scarlet ³ ³ ³
³ ³ Scarlet ³ ³
Ã__________´ ³ ³
³Red Ore. ³ ³ ³
³ Ã__________´ ³
Ã__________´ ³ Scarlet ³
³Orange ³ Orange ³ ³
³ ³ ³ ³
Ã__________´ ³ ³
³Amber Ã__________´ ³
³ ³ ³ ³
Ã__________´ Yellow Ã__________´
³G. Yellow ³ ³ ³
³ ³ ³ ³
Ã__________Å__________´ ³
³Y. Green ³ ³ ³
³ ³ Green ³ Yellow ³
Ã__________´ ³ ³
³Emerald ³ ³ ³
³ Ã__________´ ³
Ã__________´ ³ ³
³G. Blue ³ Blue ³ ³
³ ³ ³ ³
Ã__________´ Ã__________´
³Blue Ã__________´ ³
³ ³ ³ ³
Ã__________´ Indigo ³ ³
³Indigo ³ ³ ³
³ ³ ³ Blue ³
Ã__________Å__________´ ³
³Violet ³ ³ ³
³ ³ ³ ³
Ã__________´ Violet ³ ³
³Crimson ³ ³ ³
³ ³ ³ ³
Ã__________Á__________Á__________´
³ Black ³
À________________________________Ù
DIAGRAM 82.
The Side of the Pastos.}
" "THE CLOSING"
[The "Chief Adept" asks the very honoured Fratres and Sorores to help him
close the Vault of the Adepts, and then says as he rises and closes the
door:]
"Post centum viginti annos patebo." Thus have I closed the Vault of the
Adepts, in the Mystic Mountain of Abiegnus.
"Third Adept:" Ex Deo Nascimur.
"Second Adept:" In Jeheshuah Morimur.
"Chief Adept:" Per Sanctum Spiritum Reviviscimus.
[All present give the LVX sign in silence.]
The following explanation of the above ritual by P. we give below in its
entirety, for it is a great help in properly understanding the 5ø = 6ø
Ceremony. The reader must, however, bear in mind that it was not written
till nearly three years after the present date, and this fact no doubt
accounts for several Eastern expressions of thought creeping in.
FRATER P.'S SKETCH FOR AN EXPLANATION OF THE 5ø = 6ø RITUAL
OF ADEPTUS MINOR.
In this Grade there are three officers:
Isis, Apophis, (replaced by Horus) and Osiris.
Chesed, Geburah, Tiphereth.
Yet their functions are in a sense counterchanged, the Chief Adept
representing {223} Osiris in the main ceremony, and the Third Adept
reflecting the benignant character of Isis.
The knocks which open the ceremony are seven, as it is written: "He made
them Six; and for the seventh He cast into the midst of them the Fire of
the Sun." For Tiphereth 5ø = 6ø is a Solar degree.
After this the signs are given and the portal is guarded in the usual
manner; for the intention in all the grades is identical, namely, that of
harmonising the temple with the ceremony.
" ""THE FIRST VIBRATION."
Not only are the knocks symbolic of the Hexagram as above; but they
refer to the moving of the Divine Spirit of Fire upon the Waters.
For this is the First Breath of the Light, a brooding thereof.
" "THE SECOND VIBRATION."
The Second appearance of the Light is as a flash of Lightning; the
Flaming Sword. This is shown by 21, the number of Eheieh, the Divine Name
of Kether; then the Tiphereth symbol of the Vault; and last the centre of
the Earth affirmed in turn.
This descent from Kether to Malkuth formulates the Flaming Sword, and
thus is the Light invoked in the second place.
The Seal is IAO, IHShVH = 17 + 326 = 343 = 7 x 7 x 7, "i.e.", 7 made into
a cube, the formation of the Stone of the Wise from the seven-fold regimen,
and the fixation of the Wanderers (the seven planets, or of the volatile.).
777 = One is She the Ruach Elohim of Lives, and the Flaming Sword, and
Olahm ha Qliphoth.
Moreover 17 is the Svastika and IHShVH ___ the Pentagram again, the
marriage of Isis and Osiris (as shown by the signs in the key-word).
Now the Flaming Sword is a swift and transitory symbol; the solidity and
permanence of Light is given in the pyramidal symbol. But the Flaming
Sword is always the Beginning after the Ruach Elohim hath moved upon the
surface of the waters; as here, so in the further ritual.
Further, they being now in Tiphereth, they will formulate that which is
Kether in Tiphereth, the Rose and Cross.
The Key to the Vault is the Rose and Cross ___ Life. That which is
alive is buried there: not that which is dead in very truth. Also we must
first be crucified. Also the Rose and Cross resumes INRI.
Now INRI conceals IAO, and IAO besides its Apophis signification (for
IAO is the Gnostic Name of the Most High IAIDA) is Amoun descending ___ He,
the Concealed One! when Isis and Osiris are united. It is the Ankh which
is held in the hand of Chesed, and reveals the man whose majesty is that of
the ten Sephiroth (which are combined in the Ankh);10 but in a passive way.
This and the wands are the {224} correlatives of the Serpent and the Sword;
10 See Diagram 61.
for the Sword is active, the Serpent passive, while the active Wand11 in
each case is of the paths, and the passive Ankh of the Sephiroth. The Ankh
is held by the Kether band, seeing that to Kether alone should we hold fast
in the passive reception of light (passive because it is held in the left
hand); in order to project light, &c, we have a wand in our "right" hand, and
this is held in different ways for different purposes. On the breast,
Tiphereth in equilibrium, we have the twenty-two letters as a rose; the
nine Planets, five Elements and three Alchemicals as a Cross (39 = IHVH +
AChD), in all sixty-one symbols,12 "i.e.", the AIN (=61) is thus denoted.
The Rose and Cross being united, they bring down into the centre of all the
Divine White Brilliance of Kether, in which is shown another Rose Cross, no
longer of divided light, but Ruby of the Holy Spirit; of Gold, the Glory of
the Light; of Green rays because Isis shines forth ___ a new Creation.
This higher Rose Cross is again the mystery of the Higher Genius descending
into Kether, when the Lower is in Tiphereth established. For in all things
are higher and lower; "e.g.", Binah, Chesed and Hod are all Water, but in a
different manner and degree13.
" ""THE WANDS."14
Isis hath the wand of Thoth, its head being in Kether and its bands
showing HB:Nun-final HB:Mem HB:Aleph , = HB:Shin HB:Taw HB:Mem HB:Aleph , which shows Chesed HB:Dalet as
summing the Supernals.15
Horus hath the wand of Osiris his Father.
Osiris hath the wand of Isis his Mother.
Note especially Mercury in Virgo: The Thoth-wand for Isis.
Sun in Leo: The Osiris-wand for Horus.16
Venus in Taurus: The Isis-wand for Osiris.
All are thus linked with the Higher. Also we add Mercury Virgo Sun
Leo Venus Taurus and obtain 231 = 0 + 1 + ... + 21 = the Sum of the
Numbers of the Keys of the Tarot. Further, Amoun ___ the Winged Globe ___
is again shown when Isis and Osiris are united. Further, 5 + 9 + 14 (the
bands on the wands) = 28 Power HB:Chet HB:Koph , for these are the total of the
Bands thereon.
Also the Globe is Light, the Phoenix Life, the Lotus Love. (Symbol of
Binary, The "Prong," see Dante. This prong points downwards. Arms of Typhon
in 16th key.) They also show the development of creation (Lotus wand)
operated by rebirth (Phoenix wand), presided over by the Kerubic working
and the Everlasting wings (Chief Adept's wand). {225}
We now turn to the important symbolism of the number 120. It is
HB:Chet HB:Mem HB:Samekh {sic: ?HB:Koph HB:Mem HB:Samekh ?} and the arrow hieroglyph which has been
sufficiently explained in Z. and the Portal Ritual. It emphasises the
Pentagram formula17, that only the purified man IHShVH can enter here.
Also 120 = 4 x 5 x 6 (Chesed, Geburah, Tiphereth). It is 12, HVA, divided
in the 10 Sephiroth. In Coptic, IHO = 120 by shape = Virgo Aries Capricorn
= Yetziratically 85 = a flower or cup. The previous symbols have
formulated the Rainbow, and this is the arrow cleaving them. The "Chief"
"Adept" now begins a new vibration with a knock, the shrine and Adepti having
formulated the Great Work. This second vibration may be read
hieroglyphically as follows:
11 The three wands contain the twenty-two Paths. See Diagrams 64,
65, 66.
12 See Diagram 63.
13 See Diagram 63.
14 See Diagrams 64, 65, 66.
15 The Three Supernals are in a way summed in Chesed, HB:Dalet being
the dividing-line.
16 Not Mars in Scorpio.
17 That is, 1 x 2 x 3 x 4 x 5 = 120.
By the Sephiroth and the Paths we work; the Rose and Cross united, we
are; and Kether is in our Tiphereths by Light, Life, and Love, reached by
the path cleaving the Rainbow.
This, therefore, seals all present as adepts, and also serves to
equilibrate perfectly the Vault for reception of the light, while also
formulating the first beginnings of that Light.
" ""THE THIRD VIBRATION."
All face East to salute the rising sun. The door is opened wide, since
the great Work is formulated, and the three Adepti formulate by their
position the Triangle of the Supernals, as if it descended from the Roof of
the Vault. Then by joining their Wands and Ankhs they formulate the
Pyramid ___ (is not this Vault of Abiegnus the Chamber of the King in the
Great Pyramid of Cheops?) ___ the most stable of forms, the three showing
forth the four, since the Triangles form a tetrahedron18. For
HB:Nun-final HB:Mem HB:Aleph occultly spelleth 741 = HB:Shin HB:Taw HB:Mem HB:Aleph . Also the Pyramid
= 4 x 3 = 12 HVA. Thus also each hath 3 letters of 3 words, but all
together seal each 3 within a fourth, the synthesis of the 3.
Note also: HB:Yod = fire in hHB:Vau HB:Heh HB:Yod , Scorpio is the Water Cherub.
That he is Amoun also is shown by the Eagle whose wings are those of the
Winged Globe. The Sun shineth in the Air.19
But in the signs they are united first of all in the Sign of Light, +.
The LVX differentiates this light, as is explained in the Ritual itself.
" ""First Point."
Know ye that the whole Object of the Ritual is to unite the Postulant
with Osiris, represented by the Chief Adept, save when he again taketh his
Wand and Ankh and instructeth the Postulant, and is Isis, the Revealer of
the Mysteries.
In the first point the Chief Adept does not appear. He is the slain and
hidden Osiris in the nether world.
Therefore the Postulant in order to be identified with him must be
slain. He is {226} also to be put though the IAO formula of Creation,
Death and Resurrection, in a lesser way, interwoven with the greater. Thus
his first admission is of "mourning."
The "Second Adept" is still Horus.
But the "Third Adept" is now Anubis.
Introducing Adept is still Themis.
They are, as it were, the guardians of the body of the slain Osiris.
For initials ', c and Theta see Z. explanation in 0ø = 0ø Ritual. A,
(Knock) commences the new Vibration.
He is prepared by Themis.
The alarm of HB:Yod HB:Yod HB:Yod HB:Yod ' HB:Yod places the 4 before
the 1, and Anubis at once challenges.
The Aspirant, not waiting for his Higher Self (Theta ) to speak, assumes
the Horus formula (wearing his lamen), and seeketh to take by force the
Kingdom of Heaven.
Horus arises as it were insulted. He, the chief Guardian of the Tomb
___ shall this one enter, the not even initiated?
The Sword and Serpent are given back to him, but not yet united as in
the Rose Cross. He is therefore clothed in black to show his uninitiated
state and the darkness in which he walks; his hands are bound; the middle
pillar only is free; yet is there also a chain about his neck, the binding
of Da„th,20 so that the Higher and Lower Wills may connect. But his
18 WEH NOTE: Yet the great pyramid is not a tetrahedron, having as
it does five faces, four being triangles and the fifth a square
base ___ thus being a half-octahedron.
19 These three are united in the fourth ___ Earth, because the
second h is the Earthly sign of Virgo.
20 Da„th prevents his lower will connecting with his higher will.
Tiphereth is not bound: his Lower Will must of itself aspire. This time is
"One" Knock given as it were for very feebleness of nature, yet formulating
Kether.
The Higher Self now speaks for Postulant, and they are admitted by the
Aspiration of Postulant (Serpent) and the Divine Light descending in answer
(Flaming Sword), as it is written "While he was yet a great way off, his
father saw him and ran ____." He hath returned, showing the value of
persistent Will. The Serpent and Flaming Sword are Wisdom and Strength,
the slow but subtle movement of the Serpent, the rush of the Lightning
flash, caring naught for obstacles.
These conjoint are 32,21 that is, the joining of Arikh and Zauir Anpin
in AHIHVH (32). And 32 = ChZIZ (lightnings) ZKH (was pure) and LB (heart);
also LB = LibraMercury ___ the Equilibration of Creation.
Also, though the force of his obligation is shown as binding, ___ note
well that it is also that force which admits him. The Aspirant cannot even
kneel without help.
" ""Prayer of the Second Adept"
Formulates Chesed, Geburah, and Tiphereth, the Triangle Water, and
finally Kether, as it is written: "And the Ruach Elohim moved upon the face
of the waters." This is an invocation of the higher and the first
formulation of the Light in the Postulate ("cf." Opening ___ the Knock).
{227}
His hands are unbound that he may help himself. The humility lesson is
formulated in Ruach, and Da„th is rebuked openly (as chain does so
occultly).
Aspirant must rise unaided; and the only help his initiators can give
him is to force him to kneel.
" "Charge to Aspirant."
Black is not only evil; it is the "charge" ("i.e.", flashing colour) of
Spirit. Fraternal pity is formulated, as well as sympathy.
The 120 (Sagittarius) is then formulated in Aspirant. Note that the
Opening Symbolism, as it were, foreshadows that of the Ritual proper. This
formula is also one of equilibration: "vide" explanation of the 14th Key in
the Portal Ritual. The 3 and 7 are united in Aspirant, and also the 12.
Thus is his Rose (22) formulated, while the five grades formulate his Cross
(5 squares).
The Aspirant is now the purified man, in touch with his Jechidah, "but in"
"Kether only as yet."
His crucifixion equilibrates as well as binds, and formulates occultly
the LVX.
The purpose of his consenting is to raise the Rose Cross, "i.e.", to bring
redemption unto men.
The adjuration to HVA follows, after which the Obligation, which
consists of ten clauses, corresponding to the ten Sephiroth. The Kether of
the man speaking binds the nine lower Sephiroth:
" "Chokmah," which would (in its failure, since everything but Kether
has an evil aspect) lack purity (by its duality; and devotion
and service (by opposing itself to Kether).
" "Binah," which would unveil mysteries.
" "Chesed," which would rebel against authority and be slack in
exercising it.
" "Geburah," which would display its strength and boast thereof.
" "Tiphereth," which would be normally the mere human Will.
21 The Sword, the Ten Sephiroth. The Serpent, the Twenty-two
letters: together the Thirty-two paths.
" "Netzach," which would fall unless Divine Names aided it; "vide" 4ø =
7ø Altar Diagram, and Nogah is "natural" splendour, a mere
bubble.
" "Hod," which would talk and lie; its positive promise is sexual;
for Mercury is hermaphrodite.
" "Jesod," which is solid and sluggish, and would be idle and content
with what it had done.
" "Malkuth," which needs one to point out illusory nature of matter,
and tree of Knowledge of Good and Evil.
" "The Stigmata."
Formulate the LVX Cross.
"Cf." Ateh, Malkuth, ve Geburah, ve Gedulah, le' Olahm, AMEN. (The
Stigmata being formed by touching the forehead, feet, right hand, left hand
and heart.) {228}
Thus the Sephiroth are equilibrated in both directions as in the Equinox
Ritual.22
The Versicles will be seen to be very appropriate to each Sephira. This
application of the Stigmata fixes the Light, as the Flaming Sword is a
transitory Symbol (see Opening).
The Aspirant may now resume his emblems; after which Themis commemorates
the Life and Death of Osiris under the figure of Christian Rosenkreutz, as
it were.
"The Morning of Isis." For Aspirant being now "dead," Isis mourneth for
him. But Aspirant also mourneth, that L sign may be formulated in him.
She points out Rose Cross as an external emblem of the Completion of the
Great Work. In the life of Jesus Christ the Master, the most notable
events are ___ he is cloistered at 5; when 30 he takes disciples and begins
ministrations. When 32 (paths and Sephiroth) he takes 4 others and is the
One among the 7 (or the 3 and the 4 = 12). At 106 he dies (106 is
"attained" and HB:Nun-final HB:Vau HB:Nun Scorpio).
The symbolism of 120 having been accomplished, his tomb is found. This
is the tomb of the Postulant.
(Note Geomantic Angelic Symbolism of IAO and INRI.)
The L Sign is the Svastika. (See Z in 0ø = 0ø Ritual for meaning.)
Also Svastika hath 17 squares showing IAO synthetical.23 And the Svastika
includeth the Cross, "even as a child in the Womb of its Mother to develop
itself anew," &c. &c. (Cry of 29th AEthyr.)24 The Cubical Svastika hath
78 faces = Tarot and Mezla. It is also HB:Aleph = Air and Zero. It shows the
Initiation of a Whirling Force.
The V sign is that of Apophis and Typhon. It is the Y of Pythagoras; it
is the arms flung up of the drowning man and therefore = 12th key and
HB:Mem . It is also the Horns of the mediaeval Devil. It shows the binding
and apparent death of the force, without which it cannot come to any
perfection.
The X sign is that of the Pentagram. It showeth the Triumph of the
Light. It is HB:Shin descended, and therefore Fire. Moreover the Pentagram
formulateth the 10 Sephiroth. (Is not the Flaming Sword the Pentagram
unwound?) It is the final rise in perfect equilibrium of the force.
The whole is LVX. Showing the Light imperfect, until it hath descended
into Hell. (Sowing ___ waiting ___ reaping. Cyst reproduction of some
simple animals. Hibernation, &c.) The arms are stretched out and then
refolded ___ effort and peace. The Cross Sign shows HB:Taw : and all four
are thus AMThSh and AMN. The Vibrations pass with the Sun, of course.
The Light being thus fixed in the Vault, all leave the same and the seal
is given.
22 A Golden Dawn Ritual omitted here for lack of space.
23 = 6 + 1 + 10 = 17.
24 See "The Elemental Calls of Dr. Dee."
" "Second Point."
The Vault is opened in Tiphereth symbols in three words of three, four,
and five letters each, (the Triangle, the Cross and the Pentagram), though
IHSVH shows Pentagram INRI, Rose Cross, and conceals Cross, the Lux. {229}
Note very carefully the interchanging symbols of the Adepti throughout.
They are not separate, but overlap; and this shows the absolute necessity
of a fraternal and sympathetic feeling. All repeat signs, as all partake
of the Lux. The Postulant, bearing the wand of Isis, may pass within the
gate of Isis (Venus). Also he bears the Ankh.
The Postulant is led into the Vault; and he thus beginneth to tread down
the forces of evil, which, be it well remembered, support him.
He is placed in the North as in 0ø = 0ø, but here he is not in the
sign Taurus (redemption), but of Scorpio; for he is dead or disintegrated into
his component parts. Also, as shown by "Libertas Evangelii," he is in the
position of free choice ___ his Lower Will must decide the result. The
Seven are about him ___ the Universe watches his choice. Note the 7 x 40 =
280 symbolism. For 280 is Sandalphon, who in 1ø = 10ø made him a path:
it is also MNTzPK, the five letters of Severity and judgment, and
HB:Peh-final HB:Resh , terror, also HB:Resh HB:Ayin HB:Yod , the angel of the wood of the world of
Assiah, since the greater part of it is sterile trees.
The "Third Adept" is on the southern side of the Pastos ___ Themis as
"Legis Jugum," and Horus in the Fire position. Nobody is in the quarter of
Air, where wait the other fragments of Postulant: his Nephesch being thus
ready to be glorified.
The attention of the Postulant is at once called to the Roof; his Lower
Will looketh upwards, and he sees at last the "Invisible Lignt."
The Altar shows: (1) The Great Work as the compendium of Unity; (2)
IHSVH Symbol accomplishing this and expanded within into five circles.
This shows that the five principles of man must be united perfectly.25
The Lion and HB:Yod with the Rose Cross represents the First Cause, the
Dawn, the Virgin Mother, and the Great Work. "Nequaquam Vaccum"26 shows that
"Before Abraham was, I am!"
The Eagle and HB:Heh with the Cup represent the Blood shed for the
remission of sins, and the Chalice of the Stoistes. "Libertas Evangelii"
shows free-will.
The Man with HB:Vau and the dagger shows the "last Result." HB:Vau is Taurus,
the redemption. The Dagger is the means. For "Dei Gloria Intacta" is the
end of all.
And the Bull with h and Chain shows the Burial and the Earth, Life
and Labour which accomplish all these things. "Legis Jugum" shows Destiny
balancing free-will. {230}
In the midst is HB:Shin and the Incense: now Incense requires Air, Fire,
Water and Earth for its being: thus the whole table is shown in HB:Shin as
the combination and centre of all, being the glory of the Vast Countenance.
All this is brilliant and flashing: "i.e.", equilibrated in itself and
therefore a fit recipient of the Flashing Light: and brilliance is purity
and energy.
25 JECHIDAH
(Spirit)
NESCHAMAH CHIAH
(water) (Fire)
RUACH
(Air)
NEPHESCH
(Earth)
26 That is; nowhere a void. The other mottoes mean: the Freedom of
the Gospel; the Unsullied Glory of God; and the Yoke of the Law,
respectively.
Now all kneel down and the Higher is again invoked. Postulant is fixed
in Tiphereth and looking up to Kether. He again rejoices that he hath been
crucified.
Justice ariseth and taketh from him his Kether-wand and Ankh, and his
own hands put the chain upon his neck, the symbol of earth and burial
therein; and the Supreme Hour of Apophis is upon him, as it is written:
"Eloi, Eloi, lamma sabacthani!" Also this chain of Earth refers to the
great renunciation of the Ego, refusing Devachan27 and reassuming
incarnation: not to the renunciation of Nirvana, which the mere purified
man as such is not entitled to. Note also that Postulant himself now
rebukes Da„th as the Second Adept did for him in the First Point. At this
moment the Aspirant is not longer dead; he enters again the earth-life, for
it is the reincarnation of the soul. But he is as the child unconscious of
the Adept within him, and knoweth it not. He riseth not yet glorified, but
as still upon the Cross.
Themis now takes the Cup, or Lotus, and Dagger, or Cross, and the Death
Symbol is dipped in the Resurrection Symbol, and the marks of LVX are again
imprinted on him, as if to seal the prayer of the Second Adept. The
Postulant now takes the Rose Cross and lifts it (as before for symbolism).
Note also that this is the fourth element in the consecration (four
pillars, &c., in 0ø = 0ø Ritual). He then upholdeth the Rose Cross as
if that were the object of his accepting the Chain. And now, having gained
the right to take his Ruach with him in the Darkness, he may demand the
Opening of the Pastos. The Altar is moved, "new heavens and new earth,"
&c. The Pastos lid also, "Osiris no longer divided into glory and
suffering, but central and perfect."
The "Third Adept" gives the Postulant his Wand and Ankh, thus again
uniting him to Chesed (Isis L). Also "If ye be crucified," &c., is said in
marking the Chesed hand.
The "Third Adept," "And the Light," &c. ___ showing Postulant that he is
not dead but alive.
Accordingly "Chief Adept" reaches out his Kether-wand to that Kether-
centre of the Rose Cross above him, and in that act restores himself to
life and consciousness thereof.
The Higher Self descendeth for the second time and the man is united
once more.
The Osiris "Chief Adept" (not yet fully glorified, but in his death alive)
formulates these ideas.
The interchange of Chief Adept and Postulant now takes place completely
with the {c}hange of weapons.
Chief Adept becomes Isis, and instructs the Osiris in Chesed, her
symbol. {231}
It also shows the marriage of Isis and Osiris in the tomb, or that Isis
hath descended to restore her son to life. Also Isis in the Pastos shows
the winter and seed-time of earth, ___ Isis is also Persephone, be it well
remembered!
Third Aspirant seals all this in the Ruach and synthesises all with "Ex"
"Deo Nascimur," &c. &c.
The Altar and lid are restored, showing that the full glorification is
not yet.
The Aspirant quits the Portal, showing that to complete the Great Work
one must go out into the world and work.
" ""Third Point."
Represents IAO, the synthesis of that three-fold work. Osiris not only
risen but glorified, for IAO is the name also of the Highest, as the
Gnostics do assure us.
Here then the "Chief Adept" is the glorified Osiris: the Postulant being
only the risen Osiris. Again the Higher Genius is formulated. The
27 Heaven.
Postulant is now well in touch with the Higher Soul in Kether; but has not
yet "begun" the Great Work.
The Pastos is without, "for it will never be wanted again." But in south-
east and north-east are the Grades and Minutum Mundum; the Serpent and the
Flaming Sword are on the altar, also the Mystic Mountain of Abiegnus.28
The Empty Pastos is shown ___ there, if anywhere, is a void! The Risen
Osiris contemplates his tomb, when suddenly he is called into the glory by
Chief Adept's voice from the place of HB:Yod , the world of Atziluth. But he
knoweth it not; only his resurrection is fixed in his mind. He is called
back further to his Cross, and then again he looketh forward, and a dim
presentment of glory touches him. Then only doth the Postulant's Ruach
rise fully into Neschamah, and he nameth the Name of the Highest, and is
forever beyond Hell and Death.
The "Second Adept" says that Akasa29 (hearing) can hear Spirit. The door
is flung wide open, so that no longer a dim sight of glory be, but the full
wide-flowing influx of the Light, and the Osiris and his companions bend in
awe and adoration at that mighty and terrible glory. Between Strength and
Justice doth he kneel in the sign of his rising, and seeth again the Cross,
not now of suffering, but only of Light.
The God in His glory sayeth: "I am Amoun, the Concealed One," not only
Osiris the Justified.
At the coming of that Glory they bow and shade their eyes from its
brilliance: for what are the Sun and Moon to abide His presence?
But now the Sun and Moon are Apollo and Artemis, Osiris and Isis; the
Divine Eye is formulated from the Light of those eyes that are but as
darkness, and the Osiris saith in very truth: "Before I was blind: now I
see!" {232}
The Great Light dawns, The Flashing Brilliance of the All-Pervading
Spirit of the Gods descends: the Divine Spirit is upon him, and all bow in
adoration of that White Glory.
The Osiris stands, and by that sign uniteth himself with that Light. He
faces the West, ready to shed light upon the World, and there in the
Pyramid is the Great Work accomplished; for in his heart is Kether, the
Centre of light, and the Rosy Cross is in his body, "i.e.", his Nephesch is
redeemed while his Mind is ever open to the Descending Floods of the Influx
from the Higher.
Now the Chief Adept is again Isis, and instructs. She formulateth AHIH
and Tiphereth, and the light is finally fixed as the analysis of the Key
Word, synthesising and uniting the symbolism of the entire ceremony again
by the Pyramid formula.
Minutum Mundum. The Light is shown divided and balanced in the Tree.
Crook and Scourge. The Light is shown in the symbols of Osiris.
Serpent and Sword. The Light-bearers run and return.
Mystic Mountain of Abiegnus. The Abodes of Light are only reached by a
steep ascent.
The Vault is then explained on Microcosm lines.
Note that 40 shows the 10 Sephiroth in the four worlds, or letters of
the name.
Aspirant is now in Water, and Chief Adept in Earth, to show how complete
is their interchange. Chief Adept being naturally Water, Chesed; and
Aspirant, Earth.
The grip of the grade strengthens this.
Right hand above left hand shows Nephthys above Isis, the Completed
work. The wrists ___ the unity from which the five springs ___ are grasped
= Kether.
The Cross (hands crossed) is the means of doing this.
28 The explanation of this abstruse point has been unfortunately
omitted by Frater P. This is to be regretted as the rest is so
beautifully lucid.
29 See 777, Cols. lv., lxxv., pp. 16, 17.
Note: if you "pull" in this position you initiate a whirling force. They
regain positions.
" "Closing"
The 120 is formulated and calleth forth the elemental Guardians. The
Triangle of the Supernals is formulated, and the LVX signs close the whole
with its synthetical glory, but they are given in silence, as showing forth
that they have all attained unto the Peace of God which passeth
understanding, to keep their hearts and minds through IHShVH our Lord.
AMEN.
By thus passing through the ritual of the 5ø = 6ø Grade of Adeptus
Minor, P., in part at least, unveiled that knowledge which he had set out
in the 0ø = 0ø ritual to discover. For as the first grade of the First
Order endows the Neophyte with an unforgettable glimpse of that Higher
Self, the {233} Augoeides, Genius, Holy Guardian Angel or Adonai; so does
the first grade of the Second Order engender within him that divine spark,
by drawing down upon the Aspirant the Genius in Pentecostal Flames; until
it no longer enshrines him like the distant walls of the starry abyss, but
burns within him, pouring through the channels of his senses an unending
torrent of glory, of that greater glory which alone can be comprehended by
one who is an Adept: yet again, but the shadow of that supreme glory which
is neither the shrine nor the flame, but the life of the Master.
From the commencement of this history we have ever found Frater P.
valiantly battling with the Elemental Forces. As a hoodwinked Neophyte he
was led into the colossal darkness of Malkuth to become a Zelator in the
hidden mysteries of Earth. Here he found a Kingdom seemingly so balanced
in its Scintillating Intelligence that he little suspected that its
overwhelming glory was but the reflection of the Supernal Flame on the dark
face of the Waters in which slept the invisible coils of the drowsing
serpent of human will. Here, on account of its intense darkness, all
became to him clear as crystal, in which he could read his own thoughts
mirrored in the wavelets of the ever-dancing waters of life. Here again
Existence, as the World Mystery, became to him the supreme riddle of the
human Sphinx; and in his strivings to read it, in his doubts, which Minerva
-like sprang from his former certainties, he informed within himself the
first letter of the Name of God, the Virgin impregnated by the one idea ___
the Vision of Adonai incarnated in her Son.
Illumined by this one supreme longing which had burnt up his coarser
desires, he passed through the next ritual to {234} the illusive Foundation
of Yesod, which in its apparent Equilibrium contains a falsified reflection
of the Supreme path of the Fool. For, though its element is Air, it is not
the AEthyr of Zero, the breath of Equilibrium, any more than Air as a
mixture of Oxygen and Nitrogen is the Ether of Space. From Yesod he could
look back upon Malkuth and be filled with an intense pity for all who still
cling to its illusive Splendour; so also could he look up towards Kether
(Kether in Yesod, though he knew it not), and burn with a joy not unmingled
with sorrow at the apparent hopelessness of ever being able to climb so
distant a peak.
Thus would the heavens and hells seduce him from the path, the path of
the Sun and the Angel, which through their greater glory blinded his
understanding from the true way, and appeared to him not as light but as
darkness.
His present position seemed so clear to him that its very clearness
would also have blinded him as it has so many others, had he not slain the
incubus of the Supreme, and sought a greater independence by refusing to
look at the clouded summit of the mountain whilst the lower slopes were
unclimbed. Instead he said to himself, the next step is God to me, ay!
God, and very God of very God: there is no other God than He.30 Thus
through the strength of the eagle, whose eyes scorn the fire of the sun,
did he learn to conquer {235} Hod, the Splendour of the mighty waters, the
ever-flowing and fluctuating desires of life, which contains all the
colours of the opal, each brother light dissolving into its sister
counterpart, according as the position of the Aspirant changes.
Here he learnt of the deceptions of desire; how they change, and only
exist by perpetually changing. Yet also here he learnt how to slay them by
wedding them to their opposites; but in the very act he only begat another
mystery more terrible than the last, the mystery of Netzach.
As fire may be victorious over water, or water over fire, so may victory
itself leave the Victor doubly enslaved by his very Success. Until the
present, Frater P. had always found some new cause for which to draw his
sword; but now, though the blade was as bright and keen as ever, like a
knight surrounded by crafty footpads in the night, he knew not which way to
thrust, thought the danger which surrounded him he felt was greater than
any that he had ever experienced before. This danger was, indeed, the
seduction of things Supremely Material. For at this point on his journey,
having mastered the three elements, he came nigh falling slave to the
fourth; just as a warrior who has slain the King, and the Captain of the
Guard, and even the Chief Eunuch who sleeps across the threshold of the
Queen's bed-chamber, may lose the Kingdom he has all but won amongst the
soft seducing cushions of a fair woman's couch, and only awake from his
foolish sleep as the mallet drives the nail through his unguarded head.
More valiant men have fallen in Netzach than ever fell in Malkuth,
Yesod, and Hod combined, and more will fall in Tiphereth than ever fell in
Netzach, and for the same reason, {236} and that is, that all Success is
illusionary, the greatest illusion being to consider oneself Successful.
It is here that man leaves, if he strive, the bow of worldly desires,
and cleaves the firmament of thought like an arrow, which, eventually
speeding out of the world's attraction, becomes as an universe to itself.
This cleaving of the Veil of the Vault of the Adepts is in truth the
precipitation of the Jechidah from the elemental flux that goes to make
man. The Virgin Mother of Malkuth, the Earth fecundated by Air, Water and
Fire, is delivered of her Son the Spirit, who is the Adept reborn in the
Vault as Christian Rosencreutz; not yet Adonai the Christ, the Son of God,
but Adonai, Jehesuah, the Son of Man, Jesus the Carpenter who one day will
fashion the Tree of Life into the image of the Supernal Christ. No longer
is the Vision of Adonai a mere glimpse as of a flickering light without,
lost in the distance of a great forest, but a light which burns as a lamp
within a lantern, and which sheds its beams equally in all directions.
It is here, when the Aspirant becomes a sun unto himself, entranced by
the beauty of his children, his seemingly balanced thoughts,31 the
30 A person arriving at Kether of Malkuth is liable to mistake it
for Kether of Kether, and so on with an ever-increasing
likelihood until Kether of Kether is actually attained, when the
one swallows the other as the Serpent swallows its tail and
eventually itself. In Kether of Kether there is no thinking or
thought, therefore no certainty or uncertainty. From Malkuth of
Yesod three obsessing forces come into play, viz., Kether of
Malkuth, which tempts the Aspirant to look back; the local
temptations of all the Sephiroth of Yesod save Yesod of Yesod,
which is the next; and Malkuth of Hod, which tempts him to run in
Hod before he can walk in Yesod.
31 The Pillar of Mildness in the Tree of Life passes through the
Sephiroth Kether, Tiphereth, Yesod and Malkuth which appear to be
all equally balanced. This, however, is incorrect, for all save
Kether, which is the point from which motion originates, are as
marks set upon the pendulum of a clock, the nearer to Malkuth
(the weight) the greater will be the space they move through,
wandering planets and comets that obey his will, that he is liable to
forget that though a sun to himself, he is nevertheless but an atom of the
Glory Supernal, but a mote of dust dancing in the beam of the Eye Divine.
This it arrives that he is as likely to be obsessed by the ordered harmony
of things in Tiphereth, as the joys of the {237} discord of things obsessed
him but a stage or tow below. As the sun vivifies so can it corrupt.
Therefore by his own forces must he destroy his contentment by a self-
explosion of discontent so terrific that the ordered universe governed by
Spirit is not blown into Chaos, the Qliphoth, but out of Chaos, out of
Cosmos itself, into a new world, a higher Equilibrium, a universe of
colossal strength and power. If he tremble, he is lost; he must strain
every nerve, every muscle, until his whole frame vibrates and flashes forth
the magical Strength of the Sephira Geburah.
Thus is the Magician begotten by devotion to the Great Work, and Work as
Work alone can only gain for the Aspirant this exalted grade. He must
strive beyond the hope of success; success is failure; he must strive
beyond the hope of victory; victory is defeat; he must strive beyond the
hope of reward; reward is punishment; he must indeed strive beyond all
things; he must break up the equipoise of things; he must swing the
pendulum off its hook, and wrench the lingam of Shiva from between the
loins of Sakti. Justice or Mercy are nothing to him; he, as Horus the
child, must quench the one with the other, as his father Osiris quenched
the Waters of Hod with the fires of Netzach. Good an Evil are his
implements, for his work is still in the Kingdom of the Ruach. And so long
as his strivings beget, conceive, and bear the fruits of a greater and
nobler Work, there is no cup of bitterness that may be refused, and no
cross of suffering whose nails shall not pierce him. As Osiris he learnt
to vanquish himself; rerisen as Horus he shall vanquish the world ___ ay!
and who shall say me nay? the ultimate filaments of the hair of Nu. {238}
conversely, the farther away the less.
THE MAGICIAN
VERY shortly after the ceremony of Adeptus Minor, P. returned to his
fastness to carry out the great Magical Operation of Abramelin the Mage,
the preliminary preparations of which he had for so long now been setting
in order.
Unfortunately we have but scanty information of P.'s daily life during
these days, and all that is recorded is to be found in a small book of some
twenty pages entitled, "The Book of the Operation of the Sacred Magic of
Abramelin the Mage. (Being the account of the events of my life, with
notes on the operation by P., an humble Aspirant thereto.)"
This slight volume commences with "The Oath of the Beginning," after
which it is roughly divided into three parts. The first deals with the
events of his life between the beginning of November 1899 and the end of
February 1900; the second with the Abramelin Operation; and the third with
the transactions P. had with Frater D.D.C.F.
From the first part of this work we gather that great forces of evil
were leagued against P.; and we learn this with no very great surprise, for
those who set their faces against Darkness must expect Darkness to attempt
to swallow them up. The Exempt Adept may laugh equally at good or at evil,
but not so the mere magician whose passage along the {239} Path of Light is
only to be marked by the increasing depths of the Darkness which surrounds
him.
It will be remembered that in the autumn of 1898 P. had met Frater V.N.,
who had lent him a copy of a book known as "The Book of the Sacred Magic of
Abramelin the Mage," and had to some degree instructed him in the workings
contained in it. This work P. had read and reread with the greatest
interest and zeal, determining to perform the ceremonial operation laid
down in it at the very first opportunity. This he was unable to do for
nearly a year; it being not until November 1899 that he found it possible
for him to retire to the house he had bought and make all necessary
preparations for the great ceremony, which was to be commenced on the
following Easter.
The system, as taught by Abramelin, of entering into communication with
one's Holy Guardian Angel, is, of all Western systems of Magic, perhaps the
most simple and effective. No impossible demands are made, and though
perhaps some are difficult to carry out, there is always a reason for them,
and they are not merely placed in the way as tests of the worker's skill.
The whole Operation is so lucidly dealt with in Mr. MacGregor Mathers'
translation,32 that it would be but a waste of time and space to enter into
it fully, and the following consists of but the briefest summary, only
intended to give the reader an idea of the Operation, and in no way meant
as a basis for him to work on.
Abramelin having first carefully warned his readers against impostors,
lays down that the chief thing to be considered is: "Whether ye be in good
health, because the body being feeble and unhealthy, it is subject to
divers infirmities {240} whence at length result impatience and want of
32 WEH NOTE: Actually Mathers probably did not translate the work.
He makes reference to an Old French copy in the Library of the
Arsenal in Paris and claims to have translated that into English,
adding copious notes on Hebrew and Greek names. In fact, there
is an English and a Hebrew version in the British Museum, a place
Mathers frequented. Mathers also claimed to have translated the
Greater and Lesser Keys of Solomon, and the manuscripts he cites
are in the British Museum, in Elizabethan English!
power to operate and pursue the Operation; and a sick man can neither be
clean and pure, nor enjoy solitude; and in such a case it is better to
cease."33
The true and best time of commencing this Operation is the first day
after the Celebration of the Feasts of Easter at about the time of the
vernal Equinox. The time necessary for the working is six months, so that
should it be commenced on March 22, it would end on September 21.
The six months is divided into three periods of two months each.
"First Period." "Every morning precisely a quarter of an hour before
sunrise enter your Oratory, after having washed and dressed yourself in
clean clothing, open the window, and then kneel at the Altar facing the
window and invoke the Name of the Lord; after which you should confess to
him your entire sins. This being finished you should supplicate Him "that
in time to come He may be willing and pleased to regard you with pity and
grant you His grace and goodness to send unto you His Holy Angel, who shall
serve unto you as a Guide. ..."34
In the above exercise by prayer the one great point to observe, as
Abramelin himself impresses in the following words, is: "It serveth nothing
to speak without devotion, without attention, and without intelligence ...
it is absolutely necessary that your prayer should issue from the midst of
your heart, because simply setting down prayers in writing, the hearing of
them will in no way explain unto you how really to pray."35
At sunset the same invocation, confession and prayer is to be repeated.
{241}
During this first period the points to be observed are:
(1) That both the bed-chamber and Oratory are to be kept thoroughly
clean. "Your whole attention must be given to purity in all things."
(2) That "you may sleep with your Wife in the bed when she is pure and
clean," not otherwise.
(3) Every Saturday the sheets of the bed are to be changed and the
chamber is to be perfumed.
(4) No animal is to enter or dwell in the house.
(5) "If you be your own Master, as far as lieth in your power, free
yourself from all your business, and quit all mundane and vain company and
conversation; leading a life tranquil, solitary and honest."
(6) "Take well heed in treating of business, in selling or buying, that
it shall be requisite that you never give way unto anger, but be modest and
patient in your actions."
(7) "You shall set apart two hours each day after having dined, during
which you shall read with care the Holy Scripture and other Holy Books."
(8) "As for eating, drinking and sleeping, such should be in moderation
and never superfluous."
(9) "Your dress should be clean but moderate, and according to custom.
Flee all vanity."
(10) "As for that which regardeth the family, the fewer in number, the
better; also act so that the servants may be modest and tranquil."
(11) "Let your hand be ever ready to give alms and other benefits to
your neighbour; and let your heart be ever open unto the poor, whom God so
loveth that one cannot express the same."36
"Second Period." During the whole of this period the accustomed prayer is
to be made morning and evening, "but before entering into the Oratory ye
33 "The Book of the Sacred Magic," p. 54.
34 "Ibid." p. 64. Some of the following quotations have been
abridged.
35 "Ibid." p. 65.
36 "The Book of the Sacred Magic," pp. 66-69.
shall wash your hands and face thoroughly with pure water. And you shall
prolong your prayer with the greatest possible affection, devotion and
submission; humbly entreating the Lord God that he would deign to command
His Holy Angels to lead you in the True Way. ..."
During this period the points to be observed are:
(1) "The use of the rites of Marriage is permitted, but should scarcely
if at all be made use of."
(2) "You shall also wash your whole body every Sabbath Eve."
(3) "As to what regardeth commerce and rules of living, as in the first
period."
(4) "It is absolutely necessary during this period to retire from the
world and seek retreat."{242}
(5) "Ye shall lengthen your prayers to the utmost of your ability."
(6) "As for eating, drinking, and clothing, as before."37
"Third Period." "Morning and Noon ye shall wash your hands and your face
on entering the Oratory; and first ye shall make Confession of all your
sins; after this, with a very ardent prayer, ye shall entreat the Lord to
accord unto you this particular grace, which is, that you may enjoy and be
able to endure the presence and conversation of His Holy Angels, and that
He may deign by their intermission to grant unto you the Secret Wisdom, so
that you may be able to have dominion over the Spirits and over all
creatures.
"Ye shall do this same at midday before dining and also in the
evening,"38 as well as at sunrise.
During this period the points to be observed are:
(1) "The man who is his own master shall leave all business alone,
except works of charity towards his neighbour."
(2) "You shall shun all society except that of your Wife and of your
Servants."
(3) "Ye shall employ the greatest part of your time in speaking of the
Law of God."
(4) "Every Sabbath Eve shall ye fast, and wash your whole body, and
change your garment."39
If possible the whole of this Operation should be performed in a place
where solitude can be obtained; the best being, as Abramelin writes: "Where
there is a small wood, in the midst of which you shall make a small Altar,
and you shall cover the same with a hut of fine branches, so that the rain
may not fall thereon and extinguish the Lamps and the Censer."40
The Altar should be made of wood and in the manner of a cupboard, so
that it may hold all the necessary things.
There should be two tunics, one of linen, and the other of Crimson or
Scarlet Silk with gold.
The sacred oil is prepared from myrrh, cinnamon and galangal mixed with
olive oil. The incense of Olibanum, storax, and lign aloes, or cedar, is
reduced to a fine powder and well mixed together. The Wand is cut from an
Almond tree.41 {243}
The third period having been completed, on the morning following: "Rise
betimes, neither wash yourself at all nor dress yourself at all in your
37 "The Book of the Sacred Magic," pp. 69, 70.
38 "Ibid." pp. 70, 71.
39 "Ibid." p. 71.
40 "Ibid." p. 74.
41 "Ibid." pp. 76, 77.
ordinary clothes; but take a Robe of Mourning; enter the Oratory with bare
feet; go unto the side of the Censer, and having opened the windows, return
unto the door. There prostrate yourself with your face against the ground,
and order the Child (who is used as assistant and clairvoyante) to put the
Perfume upon the Censer, after which he is to place himself upon his knees
before the Altar; following in all things and throughout the instructions
which I have given unto you. ... Humiliate yourself before God and His
Celestial Court, and commence your prayer with fervour, for then it is that
you will begin to enflame yourself in praying, and you will see appear an
extraordinary and supernatural Splendour which will fill the whole
apartment, and will surround you with an inexpressible odour, and this
alone will console you and comfort your heart so that you shall call for
ever happy the Day of the Lord.42
* * * * *
*
"During Seven Days shall you perform the Ceremonies without failing
therein in any way: namely, the Day of the Consecration, the Three Days of
the Convocation of the Good and Holy Spirits, and the Three other Days of
the Convocation of the Evil Spirits.
"On the second morning you shall follow the counsels your Holy Guardian
Angel shall have given you, and on the third you shall render thanks.
"And then shall you first be able to put to the test whether you shall
have well employed the period of your Six Moons, and how well and worthily
you shall have laboured in the quest of the Wisdom of the Lord; since you
shall see your Guardian Angel appear unto you in unequalled beauty: who
also will converse with you, and speak in words so full of affection and of
goodness, and with such sweetness, that no human tongue could express the
same. ... In one word, you shall be received by him with such affection
that this description I here give unto you shall appear a mere nothing in
comparison."43
After the Third day Abramelin very wisely writes:
"Now at this point I commence to restrict myself in my writing, seeing
that by the Grace of the Lord I have submitted and consigned you unto a
MASTER so great that he will never let you err."44
Thus, briefly though it be, we have run through the system {244} as
advocated by one of the greatest masters of Magic in the West. With
perfect lucidity Abramelin brings us step by step towards the MASTER ___
Augoeides, Adonai, Higher Self, call Him what you will. By means of
symbols of purity ___ by cleanliness and clean living ___ he leads us on by
meditation and concentration through prayer to a one-pointedness, a vision
or conversation with the MASTER so full of goodness and beauty, so full of
rapture and ecstasy that no human tongue can express the same. Alas! that
we are not simple-minded enough to accept it, and to seek at that little
altar in the wood that sweet reward which at once cancels all the toils and
sorrows of our lives.
But in these present times prayer has become a mockery, and it is hard,
how hard we know well, for any one to pray with that earnestness which
brings with it reward. The rationalist has so befouled prayer with his
wordy slush that it is indeed a hard task to dissociate it from the host of
external symbols and images. A man who prays to a god is at once imagined
to be praying to a thing with legs; for the educated are so surfeited with
tangible things that the transcendental entirely escapes them; yet the man
who prays may in truth be praying to the Master, and it matters not one
whit whether the Master have legs or no legs, for God does not depend on
42 "The Book of the Sacred Magic," p. 81.
43 "Ibid." pp. 82,85.
44 "Ibid." p. 85.
the education of man's mind, or the standard of his knowledge, or the idols
he has set up. In some cases hostility to prayer would prove more fruitful
than devotion to it. He who believes in denying and blaspheming God will
attain to the Divine Vision of Adonai as speedily as he who believes in
praying to Him and worshipping His Holy Name; so long as he "enflame" himself
with blasphemy and denial. It is the "will" {245} to accomplish, to conquer
and overcome, which in both cases carries with it the supreme reward, and
not the mere fact of denying or believing, which are but instruments
towards this end. But, be it well remembered! this mystery of the
Equivalence of all symbols, good and evil, is only true in Da„th and from
Da„th.
One man may fell a tree with an axe, another may saw it down, another
dig it up, another burn it down, another wash it out of the earth by water,
blast it by powder, or drag it down by a rope. In the end the tree falls,
and the desire of each particular man is accomplished in spite of the
variety of their tools.
Thus we find that as Rising on the Planes was one method, so was Skrying
another; so again were the rituals of the Golden Dawn; so again "The HB:Shin
of HB:Shin Operation" and Talismanic Magic; and now again still one more ___
the method of Abramelin; all different means to enable man to fell the tall
tree of life and obtain the Master Vision of Adonai, the Augoeides or
Higher Self.
Each method, used rightly and carried to its ultimation, leads to the
same Heaven; each method used wrongly, or mistaken for the End, side-tracks
the Adept into some Limbo or plunges him into some Hell.
To all such as are of a devout disposition Prayer offers an excellent
means of Concentration towards this end ___ identification with Adonai.
And it matters no whit to what we pray, whether it be to Buddha or to
Christ, or the top-hat and gin-bottle of a West African ju-ju, so long as
we pray with our whole heart; and eventually, as the Vision informs,
belief, faith, prayer, worship and supplication vanish, the {246} burning-
glass of our Will has set on fire the white sheet of paper that had been
our ideal; it crumples, turns brown, blackens, and bursts into flame. The
gates of the mind swing apart, and the realm into which we rush is as
different from the realm which we had contemplated as our ideal as the
burning fire is to the cool white paper we had looked upon.
For those who cannot thus believe, who in fact have no faith in prayer,
there are yet other ways for them to travel, as we shall presently see; in
fact so many that each could travel by a different road and yet arrive at
the same destination; and it is hoped that those who study this book may
thereby discover the speediest road to the Portal of the Temple.
Early in November, P. returned to London to consult with Fratres I.A.
and V.N., and shortly afterwards crossed over to Paris, and after a few
days' residence in that city returned to England; and by means of the
Codselim symbol journeyed to D___, and from thence to T___. here he
received a letter from I.A. warning him of very grave danger. P. Thereupon
invoked Heru-pa-kraatist and cast himself upon the Providence of God: "that
he may give His Angels charge over me, to keep me in all my ways. So mote
it be!"
Thus far the events which carry us down to the commencement of the
Operation, which begins with:
" ""THE OATH OF THE BEGINNING."
I, P___, Frater Ordinis Rosae Rubeae et Aureae Crucis, a Lord of the
Paths in the Portal of the Vault of the Adepts, a 5ø = 6ø of the Order
of the Golden Dawn; and an humble servant of the Christ of God; do this day
spiritually bind myself anew"
By the Sword of Vengeance:
By the Powers of the Elements:
By the Cross of Suffering: {247}
That I will devote myself to the Great Work: the obtaining of Communion
with my own Higher and Divine Genius, (called the Guardian Angel) by means
of the prescribed course: and that I will use any Power so obtained unto
the Redemption of the Universe.
So help me the Lord of the Universe and mine own Higher Soul!
Let us now turn to "The Obligation of the Operation."
I, P___, in the presence of the Lord of the Universe, and of all Powers
Divine and Angelic, do spiritually bind myself, even as I am now physically
bound unto the cross of suffering:
(1) To unite my consciousness with the divine, as I may be permitted
and aided by the Gods Who live for ever, the AEons of Infinite years, that,
being lost in the Limitless Light, it may find Itself: to the Regeneration
of the Race, either of man or as the Will of God shall be. And I submit
myself utterly to the Will Divine.
(2) To follow out with courage, modesty, lovingkindness, and
perseverance the course prescribed by Abramelin the Mage; as far as in me
lies, unto the attainment of this end.
(3) To despise utterly the things and the opinions of this world lest
they hinder me in doing this.
(4) To use my powers only to the Spiritual well-being of all with whom
I may be brought in contact.
(5) To give no place to Evil: and to make eternal war against the
Forces of Evil: until even they be redeemed unto the Light.
(6) To harmonize my own spirit that so Equilibrium may lead me to the
East and that my Human Consciousness shall allow no usurpation of its rule
by the Automatic.
(7) To conquer the temptations.
(8) To banish the illusions.
(9) To put my whole trust in the Only and Omnipotent Lord God: as it is
written "Blessed are they that put their trust in Him."
(10) To uplift the Cross of Sacrifice and Suffering: and to cause my
Light to shine before men that they may glorify my Father which is in
Heaven.45
Furthermore: I most solemnly promise and swear: to acquire this Holy
Science in the manner prescribed in the Book of Abramelin, without omitting
the least imaginable thing of their contents: not to gloss or comment in
any way on that which may be or may not be; not to use this Sacred Science
to offend the Great God, nor to work ill unto my neighbour: to communicate
it to no living person, unless by long practice and conversation I shall
know him thoroughly, well examining whether such an one really {248}
intendeth to work for the Good or for the Evil. I will punctually observe,
in granting it, the same fashion which was used by Abramelin to Abraham.
Otherwise, let him who receiveth it draw no fruit therefrom. I will keep
myself as from a Scorpion from selling this Science. Let this Science
remain in me and in my generation as long as it shall please the Most
High.46
All these points I generally and severally swear to observe under the
awful penalty of the displeasure of God, and of Him to whose Knowledge and
Conversation I do most ardently aspire.
So help me the Lord of the Universe, and my own Higher Soul!
The obligation is followed, in the book, by various preparations which
we pass over in order that we may the more speedily record some of the
45 The reader will note that this is a sort of personal adaptation
of the 5ø = 6ø obligation.
46 This latter portion of the obligation is taken from the Oath
which Abramelin imposed on his pupil Abraham.
Visions which P. experienced at this time: the first we quote is little
better than an obsession, and is as follows:
In bed, I invoked the Fire angels and spirits on the tablet, with names,
etc., and the 6th Key.47 I then (as Harpocrates) entered my crystal. An
angel, meeting me, told me among other things, that they (of the tablets)
were "at war with the angels of the 30 AEthyrs, to prevent the squaring of"
"the circle." I went with him unto the abodes of Fire, but must have fallen
asleep, or nearly so. Anyhow, I regained consciousness in a very singular
state half consciousness being there, and half here. I recovered and
banished the Spirits, but was burning all over, and tossed restlessly
about___very sleepy, but consumed of fire! Only repeated careful
assumption of Harpocrates' god-form enabled me to regain my normal state.
I had a long dream of a woman eloping, whom I helped, and after of a man
stealing my Rose Cross jewel from a dressing-table in a hotel. I caught
him and found him a weak man beyond natural (I could bend or flatten him at
will), and then the dream seemed to lose coherence. ... I carried him about
and found a hair-brush to beat him, &c. &c. Query: Was I totally obsessed?
The second is:
Invoking the angels of Earth I obtained a wonderful effect. The angel,
my guide, treated me with great contempt and was very rude and truthful.
He shewed me divers things. In the centre of the earth is formulated the
Rose and Cross. Now the Rose is the Absolute Self-Sacrifice, the merging
of "all" in the 0 (Negative) the Universal {249} Principle of generation
through change ("not" merely the feminine), and the Universal Light "Khabs"
The Cross is the Extension or Pekht principle. Now I should have learned
more but my attention wandered. This closes the four elemental visions:
prosecuted, alas! with what weakness, fatuity, and folly!
And, lastly, the following, which is of considerable interest:
I ... in the afternoon shut myself up, and went on a journey. ...
I went with a very personal guide: and beheld (after some lesser things)
our Master as he sate by the Well with the Woman of Samaria. Now the five
husbands were five great religions which had defiled the purity of the
Virgin of the World: and "he whom thou now hast" was materialism (or modern
thought)
Other scenes also I saw in His life: and behold I also was crucified!
Now did I go backwards in time even unto Berashith, the Beginning, and was
permitted to see marvellous things.
First the Abyss of the Water: on which I, even I, brooded amid other
dusky flames as S upon M held by my Genius. And I beheld the victory of Rƒ
upon Apophis and the First of the Golden Dawns! Yea: and monsters, faces
half-formed, arose: but they subsisted not.
And the firmament was.
Again the Chaos and the Death!
Then "Ath" Hashamaim v. "ath" h-aretz. There is a whirling intertwining
infinitude of nebulae, many concentric systems, each system non-concentric
to any other, yet "all" concentric to the whole. As I went backwards in time
they grew faster and faster, and less and less material. (P.S.___This is
the scientific hypothesis, directly contrary to that of Anna Kingsford),
and at last are whirling wheels of light: yet through them "waved" a thrill
of an intenser invisible light in a direction perpendicular to the
tangents. I asked to go yet further back and behold! I am floating on my
back___cast down! in a wind of Light flashing down upon me from the
immeasurable Above. (This Light is of a blueish silver tinge.) And I saw
that Face, lost above me in the height inscrutable: a face of absolute
47 The Enochian Keys of Dr. Dee.
beauty. And I saw as it were a Lamb slain in the Glamour of Those Eyes.
Thus was I made pure: for there, what impunity could live? I was told that
not many had been so far back: none further: those who "could" go farther
would not, since that would have reabsorbed them into the Beginning, and
that must not be to him who hath sworn to uplift the Standard of Sacrifice
and Sorrow, which is strength. (I forgot the Angels in the Planetary
Whirl. They regarded me with curiosity: and were totally unable to
comprehend my explanation that I was a "Man, returning in time to behold the"
"Beginning of Things.)"
" Now was I able to stand in my Sephiroth: and the Crown of Twelve Stars"
"was upon my head! I then went into the centre of the earth (I suppose) and"
"stood upon the "{250} top of an high mountain. The many dragons and
guardians I was able to overpower by "authority." Now the mount was of
glistening whiteness, exceeding white as snow: yet dead and unluminous.
And I beheld a vision, even like unto that of the Universal Mercury;48 and
I learnt that I myself was sulphur and unmercurial. Now having attained
the Mercurialising of my Sulphur I was able (in my vision) to fecundate the
mountain (of Salt). And it was instantly transmuted into gold. What came
ye out into the wilderness for to see? No: into living, glowing, molten
Light: the Light that redeemeth the material world! So I returned: having
difficulty to find the earth(?). But I called on S.R.M.D. and V.N.R. who
were glad to see me; and returned into the body: to waste the night in
gibing at a foolish medico.
(It is worth noting here how very much more coherent this Vision is than
the first ones we have had occasion to mention.) So far the second part of
the "Book of the Operation."
The third part of this book, which consists but of two pages, begins
obscurely enough:
"Heard this evening from D.D.49 Second Order apparently mad."
However, this information which, from the following, we gauge to be
connected with the dead sea apple schism which had for some time been
ripening amongst the members of the Order of the Golden Dawn, was
considered sufficiently important by P. for him to offer his services to G.
H. Frater D.D.C.F., who was then in Paris. About a week later P. writes:
"D.D.C.F. accepts my services, therefore do I rejoice, that my sacrifice is
accepted. Therefore do I again postpone the Operation of Abramelin the
Mage, having by God's Grace formulated even in this a new link with the
Higher, and gained a new weapon against the Great Princes of the Evil of
the World. Amen." {251}
Thus ends the "Book of the Operation." But on the back of the last page
there is a note from which we gather the following. That P. journeyed from
London to Paris (evidently shortly after his letter to D.D.C.F. he had left
T___ for London). There he was selected as the messenger of D.D.C.F.,
after a long talk with him and V.N.R., and at noon, four days later, he
left Paris for London. This note ends with the following words: "The
history of my mission: is it not written in the Book of the Chronicles of
the Revolt of the Adepti?"
Before glancing through this Chronicle of Revolt, which in all truth
might be called "The Book of the Fatuity of the Inepti," it will be
necessary to return for a moment to that interesting document, "The History
Lection."
The last point we arrived at in the Lection was that, "in 1900 one P., a
brother, instituted a rigorous test of S.R.M.D. on the one side and the
Order on the other." S.R.M.D. is but another name for G.H. Frater
D.D.C.F., against whose authority the Second Order were now in open revolt.
From this point the Lection continues:
48 Described in a M.S. edited by S.R.M.D. and issued to the Second
Order, in which is a picture of Mercury diving into the sea.
49 Secretary of the Order of the Golden Dawn.
"He discovered that S.R.M.D., though a scholar of some ability and a
magician of remarkable powers, had never attained complete initiation: and
further had fallen from his original place, he having imprudently attracted
to himself forces of evil too great and terrible for him to withstand.50
"The claim of the Order that the true adepts were in charge of it was
definitely disproved.
"In the Order, with two certain exceptions and two {252} doubtful ones,
he found no persons with any capacity for initiation of any sort.
"He thereupon, by his subtle wisdom, destroyed both the Order and its
chief.
"Being himself no perfect adept, he was driven of the Spirit into the
Wilderness, where he abode for six years, studying by the light of reason
the sacred books and secret systems of initiation of all countries and
ages."
We must now leave the Lection, to return to it again six years later,
and as briefly as possible run through the Chronicles of Revolt, which
consist of various documents for the most part printed towards the close of
1900 and the beginning of 1901, by such members of the Order as had broken
away from their chief, D.D.C.F.
In a printed document written on May 4, 1901, and signed by D.E.D.I., we
find the following:
You are aware that, originally, the Second Order in this country was
governed absolutely by three chiefs. Ultimately their authority all
devolved on one ___ our late chief, the G.H. Frater D.D.C.F., who was
practically recognised as Autocrat.
This we have already learnt from the Lection. But from a "Statement"
issued to Adepti in February 1901, we further learn that on April 1 ("sic"),
1897, V.H. Soror S.S.D.D. was appointed head of the London branch of the
Order and that the formation of secret groups was advised and legalised by
D.D.C.F. "S.A. approved of this and formed a group himself, as Silentio
("sic") can bear witness." However, in "Letters to the Adepti of R.R. and
A.C." issued in the same month, it appears that it was not by D.D.C.F.'s
sanction, but through their distrust of him, that Soror S.S.D.D. started a
group in London, and Frater S.S. one in Edinburgh. These groups {253}
seemed to have worked as secret societies within the Order. Fra: D.E.D.I.
appears in this same document to have objected to this, for we find him
attempting to get S.S.D.D. to amalgamate the smaller groups and form a
larger group of Theorici. This attempt led to a meeting of the Executive
Council in which S.S.D.D. raised an objection of D.E.D.I.'s proposal; and
we find D.E.D.I. writing: "I have sat on many committees in my own country
and elsewhere, but I am proud to say that I never met among the mechanics,
farmers and shop-assistants with whom I have worked in Ireland a state of
feeling so ignoble, or resolutions so astonishing, as those I had to listen
to yesterday."
From the "Statement" it appears that these groups were the chief cause
of the Revolt. D.D.C.F., permitting these groups to be formed, little by
little delegated his power to others; so that when the crash came he had no
magical force left to meet it; and that those who had gained it had so
dispersed it among themselves that instead of causing them to rise a
phoenix out of the ashes of the past, it simply set them squabbling and
fighting over petty and absurd points of morals and law. A fair specimen
of the magical powers displayed by the Order after the fall of D.D.C.F. is
to be found in the above "Statement."
"... The most serious charge that Soror F.E.R. has brought against Soror
S.S.D.D. is that she has conducted the examinations unjustly." S.S.D.D.'s
50 Presumably Abramelin Demons.
reply was: "That she has no time, even if she had the inclination, to
indulge in futile acts of spite or favouritism."
Whilst revolt was simmering in the pot of dissatisfaction, it appears
that D.D.C.F. was residing in Paris, reviving the mysteries of Isis at the
BodiniŠre Theatre.51 Here he and {254} his wife lived under a variety of
pseudonyms such as "The Hierophant Rameses," and the "High Priestess
Anari," Count and Countess MacGregor of Glenstrae, &c. &c. Their success
seems at first to have been considerable, for we read in "The
Humanitarian," vol. xvi. No. 2, that their receptions "are amongst the most
interesting in Paris. You will find people attending them of nearly every
shade of opinion and of profession: Isis-worshippers, Alchemists,
Protestants, Catholics, scientists, doctors, lawyers, painters, and men and
women of letters, besides persons of high rank."
This success may have possibly distracted his attention from the real
state of affairs in England. However, from a mere simmer the pot began to
boil, and by the middle of February 1900 the fat was fairly in the fire.
It was also at about this time, if not a few weeks earlier, that the
notorious Madam Horos introduced herself to D.D.C.F.; this question,
however, we will deal with a little later on, though in several ways it
seems to be connected with the present revolt.
On February 16, 1900, from 87 Rue Mozart, D.D.C.F. addressed the
following letter to V.H. Soror S.S.D.D. (the Chief in charge in Anglia).
It is divided into five paragraphs, the last two of which we give in full.
C. et V.H. Soror S.S.D.D.
* * * * *
*
("d") Now, with regard to he Second Order, it would be with the "very"
"greatest regret" both from my personal regard for you, as well as from the
occult standpoint, that I should receive your Resignation as my
Representative in the Second Order in London; but I cannot let you form a
combination to make a schism therein with the idea of working secretly or
avowedly under "Sapere Aude"52 under the mistaken impression {255} that he
received an Epitome of the Second Order work from G.H. Soror, "Sapiens
Dominabitur Astris." For this forces me to tell you plainly (and,
understand me well, I can prove to the hilt every word which I here say and
more, and were I confronted with S.A., I should say the same), though for
the sake of the Order, and for the circumstance that it would mean so
deadly a blow to S.A.'s reputation, I entreat you to keep this secret from
the "Order," for the present, at least, though you are at perfect liberty to
show "him" this if you think fit, "after mature consideration."
("e")He has NEVER been at "any time" either in personal or in written
communication with the Secret Chiefs of the Order, he having "either himself"
"forged or procured to be forged" the professed correspondence between him
and them, and my tongue having been tied all these years by a previous Oath
of Secrecy to him, demanded by him, from me, before showing me what he had
either done or caused to be done or both. You must comprehend from what
little I say here the "extreme gravity" of such a matter, and again I ask
you, both for his sake and that of the Order, not to force me to go further
into the subject.
This letter ends by stating that every atom of the knowledge of the
Order has been communicated to him, and to him alone, by the Secret Chiefs
of the Order, and that G.H. Soror S.D.A. was now in Paris with him.53
51 See the "Sunday Chronicle," March 19, 1899.
52 S.A. was Sapere Aude (or Non Omnis Moriar), Dr. W. Wynn
Westcott, King's Coroner for Hoxton.
53 This, as we shall shortly see, must have been Madame Horos.
It must be remembered here that in the "History Lection" we learnt that
S.R.M.D. (that is D.D.C.F.), by the death of one of his colleagues and the
weakness of the other, secured sole authority over the Order; these two
were G.H. Fratres M.E.V. and N.O.M. (that is, S.A.); and it was the latter,
so it was generally supposed, who had first discovered the cipher MSS.
which led to the connecting-link being established with G.H. Sopror S.D.A.
and the great chiefs of the Third Order in Germany.
S.S.D.D. on receiving the above letter went into the country and spent
whole days considering it, after which she wrote to S.A., requesting an
explanation of D.D.C.F.'s statement. S.A. replied that he did not admit
the accuracy of the {256} statement, though, his witnesses being dead, he
could not legally prove it false, and therefore he wished to remain neutral
in the matter. So for the first time he refused to sit upon a corpse.
On March 3, S.S.D.D. formed a Committee of Seven to inquire into the
matter. This Committee pointed out to D.D.C.F. the seriousness of his
accusation, and asked him to give them proof of its accuracy. A
considerable correspondence ensued, in which D.D.C.F. absolutely and
unconditionally refused to acknowledge the Committee or to give any proof
whatsoever.
Consequent on this refusal, the Committee agreed to place the matter
before the Second Order.
On March 23, D.D.C.F. wrote a letter to S.S.D.D. purporting to remove
her from her position as his representative in the Second Order.
On the 25th she replied: "I saw that if I kept silence I should become a
party to a fraud, and therefore took the advice of some Members of the
Order who have always been friendly to your interests. ..."
On March 24 a general meeting of the Second Order was held, and D.D.C,F.
was informed that the reason for making his charge of forgery public was,
that the whole constitution of the Order depended upon the authenticity of
the documents that he alleged to be forged.
At a meeting of the Committee on March 29, L.O. stated that he had seen
S.A., who had given him his honourable assurance that he had no reason to
suppose that S.D.A. was not the person she purported to be. He had only
had communication with her by letter, and had, "bonƒ fide," posted letters to
her in Germany in reply. {257}
On April 2, D.D.C.F, wrote refusing to acknowledge the right of the
Second order to elect a Committee, and threatened members with the Punitive
Current.
At this juncture P., influenced, so far as himself knew, only by the
impulse of self-sacrifice for the Order that had done so much for him; but,
as is now apparent, secretly impelled by the true and Unknown Chiefs of the
Third Order to put both the Order and its Chief to the test, crossed over
to Paris and offered his services to D.D.C.F. They were accepted, and he
was asked to act as envoy to the refractory brethren.
In his long talk with D.D.C.F., P. proposed that the following scheme of
action should be adopted to quell the revolt of the Second Order:
I. The Second Order to be summoned at various times during two or three
days.
They to find, on being admitted one by one, a masked man in authority and a
scribe.
These questions, &c., pass, after pledge of secrecy concerning the
interview.
(A) Are you convinced of the truth of the doctrines and knowledge
received in
the grade of 5ø = 6 ø? Yes or No?
If "yes" (1) Then their origin can spring from a pure source
only?
If "no" (2) I degrade you to be a Lord of the Paths in the
Portal in the
Vault of the Adepts.
(B) If he reply "Yes," the masked man continues: Are you satisfied
with the logic
of this statement? Do you solemnly promise to cease these
unseemly disputes
as to the headship of this Order? I for my part can assure you
that from
my own knowledge D.D.C.F. is really a 7ø = 4ø.
If "yes" (3) Then you will sign this paper; it contains a
solemn reaffirmation
of your obligation as a 5ø = 6") slightly expanded,
and a
pledge to support heartily the new regulations.
If "no" (4) I expel you from this Order.
II. The practice of masks is to be introduced. Each member will know
only the
member who introduced him.
Severe tests of the candidate's moral excellence, courage, earnestness,
humility,
refusal to do wrong, to be inserted in the Portal or 5ø = 6") ritual. {258}
III. Outer Order to be summoned. Similar regulations to be announced
to them.
New pledges required that they will not communicate the identity of anybody
they happen
to have known to any new member.
IV. Vault to be reconsecrated.
D.D.C.F. at once accepted these proposals and gave to P. the following
instructions, which were at the time so hastily jotted down in a note-book
that they are now almost impossible to decipher. From them we make out the
following:
That the false54 Sapiens Dominabitur Astris was a very stout woman and
very fair, who possessed the power of changing her appearance from youth to
age and "vice versƒ." That at present she has appeared as Mrs. Horos, or
Howes, or Dutton. Her husband, Theo Horos, whose mystical name is Magus
Sidera Regit, is a man of about twenty-five to thirty years old, short and
very fair. He does not look strong but is extremely so. He has a bald
patch on his head with very yellow hair growing over it.
That Sapientia Ad Beneficiendum Hominibus55 is very dark and in
appearance like S.S.D.D.
To accept nothing from these, and in case of doubt or trouble to
telegraph direct to him (D.D.C.F.).
Not to be taken in by mere tricks, and to be both courteous and firm.
The warnings given to P. by D.D.C.F. were as follows:
If he were to feel feeble or ill or worried, and if fires refused to
burn, she (Madame Horos) may be expected. {259}
That the real H.P. Blavatsky and the real S.D.A. can incarnate in her;
and that they (her forces) have been against D.D.C.F. for long.
That her occult name is Swami Vive Ananda.
That to work against them it was first necessary to separate them, and,
at the very last resort, arrest them for theft. (They had stolen a
travelling bag belonging to D.D.C.F., containing his rituals.)
To wire their real address to D.D.C.F.
54 It will be evident that D.D.C.F. detected the fraud between the
dates of his first letter to S.S.D.D. and of P.'s arrival in
Paris.
55 Mrs. Rose Adams(?).
To use the MacGregor symbols ___ tartan and dirks. The shoulder-plad to
be thrown over the head to isolate (like H.P.K. formula). And above all to
use their own current against them.
Symbol of Rose Cross only to be used to invoke D.D.C.F. Other symbols
were also given him.
P. had long learnt to pity the ignorance and folly of most of the
Members of the Order, as we learn from the "History Lection"; he was now
destined to put to the test the powers of his alleged chief. If his
appearance in England were followed by immediate submission of the rebels,
it might safely be concluded that D.D.C.F. had not lost all control; if
D.D.C.F. failed, it was then P.'s intention occultly to confound and so
destroy the Order.
P. at once set out on his return journey to England, and throughout
followed in the minutest details the instructions given him by D.D.C.F. On
arriving in London he immediately set his powers in motion. He was at once
rejected by various members of the Order, who had always been bitterly
envious of his powers and progress.
On the first day of his arrival in London he went to see {260} Soror
P.E.C.Q. and Frater S.: on his way the cab-lamps catch fire, and later a
cab-horse runs away with him, and Soror S.S.D.F.'s fire refuses to burn.
This was on a Friday.
On Saturday the rose cross given him by D.D.C.F. began to lose colour
and whitened; a rubber mackintosh nowhere near the fire suddenly caught
light; and fires were by no means anxious to burn. Again he went to see
Soror P.E.C.Q., and in the evening records a long dream about "the Horos
lot." "They were at C___," he writes, "and wanted to get a particular MS.
I had no one I could trust at all, and it was hell and Tommy for a long
while. But it ended tragically enough for them."
On Sunday he saw various members of the Order; and on Monday saw Soror
S.S.D.F., arranged with her final details, and captured the Vault. He
writes: In the morning early I was very badly obsessed, and entirely lost
my temper ___ utterly without reason or justification. Five times at least
have horses bolted at sight of me." Also: "Fires at 15 R.R. refuse utterly
to burn."
On Tuesday he recaptured vault and suspended H.S. and it appears
S.S.D.D., who sought aid from the police, and, so to speak, with the
majority of the fallen Order under the protection of the truncheons of
Scotland Yard, drew up a new set of rules and regulations, and expelled
such members from the Order as had shown any knowledge superior to their
own.
Thus it came to pass that on April 21, 1900, the Second Order of the
Golden Dawn struggled through the fogs of their own fatuity; the sun of
Occult Knowledge rising in the Outer Court of Scotland Yard to illumine
twenty-two members of {261} the R.R. and A.C. and the few remaining sleepy
constables that the lightning flash had not destroyed.
Five days later we find D.D.C.F. writing to one of the brothers of the
Order as follows:
... I admit that I "have" committed one great though unavoidable fault,
which is this: in giving these persons so great a knowledge I have not also
been able to give them brains and intelligence to comprehend it, for this
miracle the Gods have not granted me the power to perform. You had better
address your reproaches to the Gods rather than to me, unless some spark of
returning wisdom can make you recognise in such "critics" the swine who
trample the Divine teaching under foot.
With all this we entirely agree, and so eventually did P.; but D.D.C.F.
had also failed, the bow had proved as rotten as the arrows, and now P.,
throwing the empty quiver of the Golden Dawn aside, set out alone on the
next stage of his Mystic Progress. P. was not yet certain of this failure
of D.D.C.F. The final test was made two years later, and is described in
due course.
As to the intrigues of Madame Horos and her husband, nothing very
definite is known. But on October 23, 1901, when the Horos case was before
the public gaze, D.D.C.F. addressed a letter from Paris to the Editor of
"Light"56 in which he states that on October 13 he wrote a letter to Mr.
Curtis Bennett "to protest against the shameful and utterly unauthorised
use of its name (the Order of the Golden Dawn) for their own abominable and
immoral purposes by the execrable couple calling themselves 'Mr. and Mrs.
Horos.'" {262}
Further, D.D.C.F.57 writes:
Coincident with certain dissensions in my Order, stirred up by a few
members, constant fermentors of discord, jealous of my authority, though
clamorous for my teaching, the so-called Mr. and Mrs. Horos and a Mrs. Rose
Adams, who said she was a doctor of medicine, came to me in Paris in the
beginning of last year (1900) with an introduction from an acquaintance of
good social standing. At this time my name was well known here in
connection with lectures on Ancient Egyptian Religious Ceremonies. The
female prisoner stated that they had come with the intention of aiding me
in this, and she professed to be an influential member of the Theosophical
society, and also of my own Order, giving me the secret name58 of a person
of high occult rank in it, who had been reported to be dead some years
before. I have yet to learn how, when, where and from whom she obtained
the knowledge of that Order, which she then certainly possessed. She was
also acquainted with the names and addresses of several of the members,
notably of those belonging to the discordant category. ...
D.D.C.F. then states that she stole from his house several MSS. relating
to the Order of the G.'. D.'.:
"From these she and her infamous accomplices would seem to have
concocted some form of initiation under the name of my Order, to impose
upon their unfortunate victims." Coincident with her second appearance
more dissension arose in the Order, "culminating in severance of the
discordant members from it."
As far as it goes this seems to be an honest and straightforward
account.59 But D.D.C.F. does not state, as he must have known at the time,
that Madame Horos was a Vampire of remarkable power, that is to say, one
who, following the left-hand path, uses sexual love as a bait to catch her
victims by, and that she had told him (as he, D.D.C.F., told P. at the time
he appointed P. his envoy) that she (Soror S.V.A.) {263} could be
"overshadowed by H.P. Blavatsky and G.H. Soror S.D.A. 8ø = 3ø." This
D.D.C.F. said he knew, because she had related to him details of a very
private conversation he had had with Madame Blavatsky at Denmark Hill; also
56 This letter was not published in "Light" until January 11, 1902,
as at the time the case was "sub judice."
57 In this letter D.D.C.F. signs himself G. S. L. MacGregor Mathers
(Comte MacGregor de Glenstrae).
58 S.D.A.
59 In this letter Mr. Mathers points out the perfectly pure
intentions of the Order; who could have doubted it after
Inspector Kane's pronouncement at the trial of Madame Horos: "It
is a perfectly pure Order"?
that he most certainly knew that she must be at least a 6ø = 5ø on
account of her power of performing miracles.60
As D.D.C.F. apparently much dreaded that Madame Horos might take over
the command of the Order in London, he, as we have seen, instructed P. to
use cold steel and the MacGregor Tartan against her.61 He also informed P.
that she had stolen some rituals in a portmanteau, which theft, it will be
remembered, P. was to make use of as a last weapon against her. He further
added that she was a "financial fraud," and that her husband was but a
victim to her vampirism, a sort of soulless maniac, possessing unexpected
and demoniacal strength when inspired by her. Her motive, he thought, was
hostility against the Order and himself, and as {264} he expressed it: "to
the current sent at the end of a century to regenerate this planet."
N.'s statement again varies somewhat from the above, and is probably
more trustworthy. It is as follows:
S.V.A.62 came suddenly to Paris and informed D.D.C.F. that she was
S.D.A. 8ø = 3ø, who had not died as had been reported. On hearing this
D.D.C.F. at once accepted her statement.63 She promised him a large sum of
money to build a temple to Isis;64 for at this time D.D.C.F. was starting
what he called "The Mysteries of Isis," and the public dances and
entertainments were being held by V.N.R.65 at the Bodini‚re Theatre.
Now that she had turned out to be a fraud it proved that D.D.C.F. was a
fraud also.66
This of course is as ridiculous as assertion to make as that made by
another member of the Order, which was:
"That if indeed it were the promise of S.V.A.'s money that had satisfied
D.D.C.F.'s conscience, then he most certainly must be a fraud."
P., in his own subtle way, saw this, arguing that in the case where a
great man claims to be a leader amongst men, it is permissible to suppose
60 One or two curious points in her trial are worth recording.
Laura Horos, alias The Swami, alias Mrs. Jackson, alias Soror
S.V.A., claimed to be Princess Editha Lollito Baroness Rosenthal,
Countess of Landfeld, daughter of Louis I., King of Bavaria, and
Lola Montez (for Lola Montez see "Lola Montez: an Adventuress of
the Forties," by Edmund B. D'Auvergne). In Cape Town she had
promoted "The Order of Theocratic Unity," which was also called
"The Order of the Atonement," and the "United Templars." Her
whole trial was marked by the disgusting display of public
eagerness to revel in the filth that was disclosed. At the time,
from the coroneted aristocrat to the red-tied demagogue, all
classes in England were smacking their filthy lips over such
insinuating muck as: "Daisy is a dark little thing, bright and
attractive, with hair down her back in thick curls, and looking
even less that her age" (sixteen). ___ "The Sun," October 17, 1901.
On leaving the court the day before this tasty paragraph appeared
in the above-mentioned feculent luminary, the public having for
several hours greedily sniffed round her messes, commenced to
hiss at her, whereupon she turned upon them and shouted: "Shut
up, you reptiles. It's only snakes that hiss." For this remark
alone her final sentence should most certainly have been reduced.
61 Because she had been afraid of them.
62 Fra: AE.A. of the G.'. D.'. believes that some American
members of the Order met Madame Horos in New York, and from them
it was that she obtained her knowledge.
63 Probably after S.V.A. had given him the grade signs.
64 This explains the term "financial fraud."
65 D.D.C.F.'s "hermetic" wife: for a more correct account see "The
Humanitarian," vol. xvi. No. 2, "Isis-Worship in Paris."
66 From this wonderful piece of logic one might be permitted to
mistake N. for a member of the Rationalistic Press Association.
But he was only a 5ø = 6ø.
that his actions may be meant to place his followers between the horns of a
rational dilemma. {265} The disciple who can recognize Christ in the
darkness that surrounds the Cross, he is a true disciple. P. suspended
judgment on D.D.C.F. till he had proved that he had pledged his honour, to
excuse a maniacal assault upon a Saint of God, Frater I.A.
It is permissible for a great musician to improvise in some great
masterpiece he may be playing; but it is not permissible for a student to
say that he can play this piece when he can only scrape through it by
improvising easy bars for the more difficult ones. Similarly with a great
Magician; he can indulge in petty black magical tricks if he so desire
(there is always a danger), for at a breath they will vanish before the
greater magic that is his. But the shivering little cardshuffler who
pretends he is the Master because he has successfully forced a card on a
village curate, not only cuts off all hope of ever becoming such, but
unless he is extremely careful, will find himself literally in the place of
the evil triad, marching, not between Isis and Nephthys, but between two
sturdy guardians of the peace.
Towards the end of April, 1900, P. returned to his lonely house in the
north, but only remaining there a few days, he travelled back to Paris.
For it was now past Easter, and so too late in the year to begin the
Operation of Abramelin.
He had, as we have seen induced D.D.C.F. to put in force the Deadly and
Hostile Current of Will, but, as in the case of the Jackdaw of Rheims,
nobody seemed a penny the worse. One might have expected that D.D.C.F.
having failed, P. would have abandoned him. No, for it seemed still
possible that D.D.C.F., really in touch with the Supreme Chiefs, had yet
finally decided to say with Christ upon the {266} Cross: "Father, forgive
them, for they know not what they do," even though this theory was somewhat
rudely shaken by D.D.C.F spending the whole of one Sunday afternoon in
rattling a lot of dried peas in a sieve under the impression that they were
the revolted members: as subsequent events proved, they were only the ideas
in his head. So we find P. still loyal, if a little sceptical, and
searching within himself to discover a touchstone by which he might prove
beyond doubt the authenticity of D.D.C.F.'s claim to represent the Masters.
Now, there had been a good deal of talk of an adventure that happened to
D.D.C.F. and Frater I.A., who was a guest in his house, in which a revolver
figured prominently; but the story was only vague, and Frater I.A., who
could and would have told the truth about it, had departed for a distant
colony. So on arriving in Paris, P. lured D.D.C.F. into telling the story,
which was as follows: That he and I.A. had disagreed upon an obscure point
in theology, thereby formulating the accursed Dyad, thereby enabling the
Abramelin demons to assume material form: one in his own shape, another in
that of I.A. Now, the demon that looked like I.A. had a revolver, and
threatened to shoot him (D.D.C.F.), while the demon that resembled himself
was equally anxious to shoot I.A. Fortunately, before the demons could
fire, V.N.R. came into the room, thus formulating the symbol of the Blessed
Trinity, of which her great purity of character would naturally fit her to
be a prominent member. Now, the only probability about this story, which
D.D.C.F. related on his magical honour as a 7ø = 4ø, was that D.D.C.F.
saw double. Frater P., however, was not going to judge any isolated story
by the general laws of probability, so, bowing gracefully, he rose and set
out {267} to find Frater I.A., whom he eventually ran down at the house of
a holy Yogi in the Cinnamon Gardens, Colombo, to hear his account.
Frater I.A.'s account was less of a strain upon P.'s faculties of
belief. They had had, he said, an argument about the God Shiva, the
Destroyer, whom I.A. worshipped because, if one repeated his name often
enough, Shiva would one day open his eye and destroy the Universe, and whom
D.D.C.F. feared and hated because He would one day open His eye and destroy
D.D.C.F. I.A. closed the argument by assuming the position Padmasana and
repeating the Mantra: "Shiva, Shiva, Shiva, Shiva, Shiva, Shiva."
D.D.C.F., angrier than ever, sought the sideboard, but soon returned, only
to find Frater I.A. still muttering: "Shiva, Shiva, Shiva, Shiva, Shiva."
"Will you stop blaspheming?" cried D.D.C.F.; but the holy man only said:
"Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, Shiva, Shiva."
"If you don't stop I will shoot you!" said D.D.C.F., drawing a revolver
from his pocket, and levelling it at I.A.'s head; but I.A., being
concentrated, took no notice, and continued to mutter: "Shiva, Shiva,
Shiva, Shiva, Shiva, Shiva."
Whether overawed by the majesty of the saint, or interrupted by the
entry of a third person, I.A. no longer remembered, but D.D.C.F. never
pulled the trigger. It was only after this interview, which did not take
place till August 1901, that P. definitely decided against D.D.C.F. We
must now return to his wanderings, and so we find him in July 1900 crossing
the Atlantic to New York.
From New York P. journeyed to Mexico: in this country he travelled about
alone for three months; and whilst in {268} Mexico D.F. became partaker in
a wonderful experience known as "the Vision and the Voice."67 Shortly
after this vision, he founded at Guanajato the Order of the L.I.L., and the
fire of Adonai descending upon him, he wrote "The Book of the Spirit of the
Living God," of which the two following rituals are part:
THE BOOK OF THE SPIRIT OF THE LIVING GOD.
HB:Resh HB:Peh HB:Samekh
HB:Chet HB:Vau HB:Resh HB:Heh
HB:Yod HB:Heh HB:Lamed HB:Aleph HB:Heh
The Casting-out of the Evil ones.
The Consecration of the Shrine.
The Cleansing of the Son of Man.
The Drawing together of the Elements.
The Coming of the Golden Dawn.
The Indwelling of the Isis.
The Initiation of the Whirling Force.
The Chant of Mystery.
The Music of the Divine One.
The Movement of the Spirit.
The Descent of the Soul of Isis.
The Night of Apophis.
The Light of Osiris.
The Knowledge of the Higher soul.
These be duly written; these shall be, unto the Glory of Thine Ineffable
Name.
[The Aspirant, having fasted for a period of nine days, during which he
constantly aspireth unto the Higher, shall now enter the Temple which he
hath prepared (banishing and consecrating with Fire and Water) and its
order and disposition is thus: Let there be a square altar and pillars as
for the Neophyte ceremony. On the altar is the Symbol of Isis, with the
elements as usual. And know thou that the altar may be removed unto the
East after the Great Invocation of Isis, where he shall duly confess
himself in the Presence of God the Vast One. Whereafter, let him arise,
and, standing in the Sign of Osiris Slain, let him obligate himself as
followeth and is hereafter duly set down in clear writing.] [269}
" ""THE OBLIGATION"
67 Two of the "Cries of the AEthyrs."
[To be most solemnly accepted by him who would attain unto the knowledge
and conversation of his Holy Genius.]
In my bondage and affliction, O Lord, let me raise Thy Holy Symbol alike
of Suffering and of Strength. I invoke Thee, the great avenging angel HUA,
to place thine hand invisibly upon mine head, in attestation of this mine
Obligation!
I, ... a member of the body of Aeshoori, do spiritually bind myself,
even as I am this day physically bound unto the Cross of Suffering.
That I will to the utmost endeavour lead a pure and an unselfish life:
not revealing to any other person the mysteries which shall herein be
revealed unto me: that I will obey the dictates of my Higher Soul: that I
will work in silence and with perseverance against all opposition: I
furthermore most solemnly promise and swear that with the Divine Permission
I will from this day apply myself constantly unto the Great Work: that is,
so to purify and exalt my spiritual nature, that with the Aid Divine, I may
at length attain to be more than human; and that in this event I will not
abuse the great power entrusted unto me. I will invoke the Great Names of
God the Vast One before performing any important magical working. I will
yearn constantly in love toward the whole of mankind. I will work
constantly to the Great End, on pain of being degraded from my present
state.
Finally, if there arise in me any thought or suggestion seeming to
emanate from the Divine, I will examine it with care before acknowledging
it to be so.
Such are the Words of this my Obligation, whereto I pledge myself in the
Presence of the Divine One and of the Great Avenging Angel HUA.
And if I fail herein, may my rose be disintegrated and my power in magic
cease!
[Let the Stigmata be placed upon the Aspirant.
Then let the Aspirant retire; and being invested with the White Robe,
the Blue Sash and the Crown and nemys of our Art let him re-enter the
Temple and perform the supreme ritual of the Pentagram68 in the four
quarters; Having first purified the Temple with Fire and Water, and further
equilibrated the symbols in his Magical Mirror of the Universe by the
Invocation hereafter set down (Come unto me, O Ma, &c.) with the Calls or
Keys Enochian suitable thereunto.
And in all this is the wand held by the path of HB:Taw : for why? because
in drawing down the light Divine; so is it manifest in the Sphere
immediately above Malkuth: and in banishing is the Flaming Sword set
against the enemies; and in HB:Taw is the knowledge of the Elements and the
Astral Plane; also HB:Taw = the Cross. {270}
Let him then perform the invoking Ritual of the Supernals:69 by the
names HB:Heh HB:Yod HB:Heh HB:Aleph : HB:Heh HB:Yod : HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph
HB:Heh HB:Vau HB:Heh HB:Yod and HB:Aleph HB:Taw HB:Yod HB:Resh HB:Aleph HB:Resh HB:Aleph .
And after this let him turn again to the East and recite the Great
Invocation of Iota Alpha Omega beginning:
"Thee I invoke the Bornless One."70
And this being accomplished, let him lift up his heart unto that Light, and
dwell therein, and aspire even unto that which is beyond. And seeing that
the gate is called Strait, let him invoke Her who abideth therein, in the
path called Daleth, even Our Lady ISIS.]
" ""THE INVOCATION"
" ""OF"
68 See "Liber O," THE EQUINOX, vol. i. No. 2.
69 See "Liber O," THE EQUINOX, vol. 1, No. 2.
70 See The Lesser Key of Solomon: The Goetia.
" "ISIS."
And I beheld a great wonder in Heaven: a Woman clothed with the Sun: and
the Moon was at Her feet: and on Her Head was the Diadem of the Twelve
Stars.
Hear me, Our Lady Isis, hear and save.
O Thou, Queen of Love and Mercy!
Thou, crowned with the Throne!
Thou, hornŠd as the Moon! Thou, whose countenance is mild and glowing,
even as grass refreshed by rain!
Hear me, Our Lady Isis, hear and save!
O Thou, who art in Mater manifest!
Thou Bride and Queen as Thou art Mother and Daughter of the Crucified!
O Thou, who art the Lady of the Earth!
Hear me, Our Lady Isis, hear and save!
O Thou, Our Lady of the Amber Skin!
Lady of Love and Victory! Bright gate of Glory through the darkling
skies!
O crowned with Light and Life and Love!
Head me, Our Lady Isis, hear and save!
By Thy Sacred Flower, the Lotus of Eternal Life and Beauty;
By Thy love and mercy;
By my desire toward Thee;
In the name of Aeshoori;
Hear me, Our Lady Isis, hear and save!
Open thy bosom to Thy child!
Stretch wide thy arms and strain me to Thy Breast!
Let my lips touch Thy lips ineffable!
Hear me, Our Lady Isis, hear and save! {271}
Lift up Thy Voice and aid me in this hour!
Lift up Thy Voice most musical!
Cry aloud, O Queen and Mother!
Lift up your heads, O ye Gates,
And be ye lift up, ye everlasting Doors.
And the King of Glory shall come in!
Hear me, Our Lady Isis, and receive!
By the symbol of Thy whirling force the Svastika of Flaming Light,
I invoke Thee to initiate my soul!
Let the whirling of my magic dance be a spell and a link with Thy great
Light: so that in the Hour of Apophis, in the apparent darkness and
corruption of unconsciousness, may rise the golden Sun of Aeshoori, reborn
from incorruption.
Hear, Lady Isis, and receive my prayer!
Thee, Thee I worship and invoke!
Hail, Hail to thee, Sole Mother of my Life! Dwell Thou in me, and bring
me to that Self which is in Thee!
[The Altar is now moved, if necessary, and the chant and the mystic
dance take place, as is set down hereafter.]
" ""THE CHANT."
Hear, O Amoun! Look with favour on me, Thy Neophyte, now kneeling in
Thy presence! Grant that the Music of Thy Mighty Name Iota Alpha Omega , the
signs of Light, the Symbol of the Cross, the woven paces of the mystic 3,
may be as a spell and a charm and a working of Magic Art, to draw down my
Higher Soul to dwell within my heart, that the Great and Terrible Angel who
is my Higher Genius may abide in my own Kether unto the Accomplishing of
the Great Work and the Glory of Thine Ineffable Name, AMOUN.
" "THE MYSTIC DANCE."
[Here we have the sign of the Cross at the Centre. The Magus then
whirls off in the triple 3, chanting the Name and giving the sign
appropriate, very slowly at first, ever quickening. And having fallen down
in an ecstasy, let him after awake; and say:
"I am the Resurrection and the Life," &c., down to the Key Word.71
Which being done, let the Lesser Banishing Rituals of Pentagram and
Hexagram72 be performed, the Lights extinguished, and the Temple left in
Silence.]
" ""THE GREAT OPERATION OF INVISIBILITY."
The Begetting of the Silence.
The Dwelling of the Darkness. {272}
The Formulation of the Shroud.
The Inmost Light.
The Sign of Defence and Protection.
The Closing of the Mouths of the Crocodiles.
The Fear upon the Dwellers of Water.
The Radiant Youth of the Lord.
The Rising from the Lotus of the Floods.
The Habitation of the Palace of Safety.
The Understanding of the Peace of God.73
All this is the Knowledge of HOOR-PO-KRAT-IST unto Whom be the Glory for
ever and ever, World without End.
[The Usual Banishings, Consecrations, &c., are performed in temple of 0ø
= 0ø.
The forces of Spirit are first invoked by the Supreme Ritual of the
Pentagram and the Enochian Keys. Add Hexagram ritual of Binah and her
invocation.]
Come unto Me, Thoth, Lord of the Astral Light! I adjure Thee, O Light
Invisible, Intangible, wherein all thoughts and deeds are written; I adjure
Thee by Thoth, thy Lord and God; by the symbols and the words of power: by
the Light of my Godhead in Thy midst: by the Lord Harpocrates, the God of
this mine Operation: that Thou leave Thine abodes and habitations, to
concentrate about me, invisible, intangible, as a shroud of darkness; a
formula of defence: that I may become invisible, so that seeing me men see
not, nor understand the thing that they behold!
Come unto me, O Ma, Goddess of Truth and Justice! Thou that presidest
over the Eternal Balance.
Auramooth, come unto me, Lady of the Water!
Thoum-aesh-neith, come unto me, Lady of the Fire!
Purify me and consecrate, for I am Aeshoori the Justified. For the
Twelve Stars of Light are on my Brow: Wisdom and Understanding are balanced
in my thought!
Wrath in my right hand and the Thunderbolts;
Mercy in my left hand and the fountains of delight!
In my heart is Aeshoori and the Symbol of Beauty.
71 See 5ø = 6ø Ritual, "supra."
72 See "Liber O," THE EQUINOX, vol i. No. 2.
73 Note that the whole Operation may be performed mentally and in
silence, and that on each occasion of concentrating the shroud
the God-form and Vibration of Harpocrates, as taught, may be
employed.
My thighs are as pillars on the right and on the left; Splendour and
Victory, for they cross with the currents reflected. I am established as a
Rock, for Jesod is my foundation. {273}
And the sphere of the Nephesch, and the palaces of Malkuth are cleansed
and consecrate, balanced and beautiful, in the might of Thy Name, Adonai,
to whom be the Kingdom, the Sceptre and the Splendour: The Rose of Sharon
and the Lily of the Valley.
O Thou! HOOR-PO-KRAT-IST! [Middle Pillar.]
Child of the Silence!
O Thou! HOOR-PO-KRAT-IST! [Mystic Circumambulation.]
Lord of the Lotus!
O Thou! HOOR-PO-KRAT-IST! [Silence.]
Thou that standest on the heads of the dwellers of the Waters!
Thee, Thee I invoke!
O Thou, Babe in the Egg of Blue!
Lord of Defence and Protection!
Thou who bearest the Rose and Cross of Life and Light!
Thee I invoke!
Behold I am! a circle on whose hands the Twelvefold Kingdom of my
Godhead stands.
I am the Alpha and the Omega .
My life is as the circle of the sky.
I change but I cannot die!
O ye! the Bennu Birds of Resurrection, Who are the hope of men's
mortality!
Back, Crocodile Mako, Son of Set! Depart from me, ye workers of
iniquity!
Behold He is in Me and I in Him!
Mine is the Lotus, as I rose from the firmament of Waters;
My throne is set on high;
My light is in the firmament of Nu!
I am the Centre and the Shrine: I am the Silence and the Eternal Light:
Beneath my feet they rage, the angry crocodiles; the dragons of death;
the eaters of the wicked.
But I repress their wrath: for I am HOOR-PO-KRAT-IST, the lotus-throned
Lord of Silence.
If I said: Come up upon the mountains, the celestial waters would flow
at my word and the celestial fires flame forth. For I am Rƒ enshrouded:
Khephra unmanifest to men; I am my father Hoor, the might of the Avenger:
and my mother Asi, the Veiled One: Eternal wisdom in eternal beauty.
Therefore I say unto Thee: Bring Me unto Thine Abode in the Silence
Unutterable, Wisdom: All-Light, All Power!
HOOR-PO-KRAT-IST! Thou Nameless Child of the Eternities! Bring me to
Thee, that I may be defended in this work of Art. {274}
Thou, the Centre and the Silence!
Light Shrouded in Darkness is Thy Name!
The Celestial Fire is Thy Father!
Thy Mother the Celestial Sea!
Thou art the Equilibrium of the All, and Thou art Lord against the Face
of the Dwellers within the Waters!
Bring me, I say, bring me to Thine abode of Silence: that I may go
invisible: so that every Spirit created, and every soul of man and beast;
and every thing of sight and sense, and every Spell and Scourge of God, may
see me not nor understand!
And now, in the Name of God the Vast One, Who hath set limits and bounds
unto all material and astral things, do I formulate a barrier and a bar
without mine astral form, that it may be unto me as a wall, and as a
fortress, and as a defence.
And I now declare that it is so formulated, to be a basis and receptacle
for the Shroud of Darkness which I shall presently encincture me withal.
And unto ye, O forces of Akasa,74 do I now address my Will.
In the Great Names Exarp, Hcoma, Nanta and Bitom,75
By the mysterious letters and sigils of the Great Tablet of Union.76
By the mighty Names of God AHIH, AGLA, IHVH, ALHIM.
By the Great God Harpocrates;
By your deep purple darkness;
By my white and brilliant light do I conjure ye:
Collect yourselves together about me: clothe this astral form with a
shroud of darkness:
Gather, O Gather, Flakes of Astral Light:
Shroud, shroud my form in your substantial night:
Clothe me and hide me, at my charm's control;
Darken man's eyes and blind him in his soul!
Gather, O Gather, at my Word Divine,
Ye are the Watchers and my soul the shrine!
[Let formulate the Idea of becoming Invisible; imagine the results of
success: Then say:]
Let the shroud of concealment encircle me at a distance of ten inches
from the physical body.
Let the Sphere be consecrated with Water and with Fire. [Done.]
O Auramooth and O Thoum-aesh-neith, I invoke and beseech you: Let the
vapour {275} of this water, and of this fire, be as a basis on the material
plane for the formation of this shroud of Art.
[Form mentally the shroud.]
I, P., Frater of the Order of the Golden Dawn, and a 5ø = 6ø
thereof: a Lord of the Paths in the Portal of the Vault of the Adepts: a
Frater Ordinis Rosae Rubeae et Aureae Crucis: and especially a member of
the 0ø = 0ø grade: master of the pass-word "H___" and of the Grand Word
"M___," am here: in order to formulate to myself a shroud of concealment:
that I may attain unto knowledge and power, to use in the Service of the
Eternal Gods: that I may pursue safely and without interruption my magical
and other pursuits: and that I may pass unseen among men, to execute the
Fiat of Tetragrammaton. And I bind and obligate myself and do spiritually
swear and affirm: that I will use this power to a good purpose only, and in
the service of the Gods.
And I declare that in this Operation I shall succeed: that the Shroud
shall conceal me alike from men and spirits; that it shall be under my
control: ready to disperse and to re-form at my command.
And I declare that all is now ready for the due fulfilment and
prosecution of this mine Operation of Magick Art.
[Go to Altar as Hierophant, left hand on triangle, right hand holding
Verendum, by path of HB:Taw or Malkuth.]
" ""THE POTENT EXORCISM."
Come unto me, O shroud of darkness and of night. I conjure ye, O
particles of Darkness, that ye enfold me, as a guard and shroud of utter
Silence and of Mystery.
In the name AHIH and by the name AHIH!
In the name AGLA and by the name AGLA!
In the name EXARP and by the name EXARP!
In the name HCOMA and by the name HCOMA!
74 The Element of Spirit.
75 The names on the Tablet of Spirit.
76 The Tablet of Spirit.
In the name NANTA and by the name NANTA!
In the name BITOM and by the name BITOM!
In the name TETRAGRAMMATON ELOHIM and by the name TETRAGRAMMATON ELOHIM!
In the name HOOR-PO-KRAT-IST and by the name HOOR-PO-KRAT-IST!
By your deep purple darkness!
By my white brilliant light!
I invoke ye: I conjure ye: I exorcise ye potently: I command and
constrain ye: I compel ye to utter, absolute and instant obedience, and
that without deception or delay, ___ for why? The Light of Godhead is my
trust and I have made IHVH mine hope!
"Gather, O Gather, Flakes of Astral Light:
Shroud, shroud my form in your substantial night: {276}
Clothe me and hide me, at my charm's control;
Darken man's eyes and bind him in his soul!
Gather, O Gather, at my Word Divine,
Ye are the Watchers and my soul the shrine!"
[Turn round three times.]
In the Name of the Lord of the Universe and by the Power of mine own
Higher Soul and by the Aspiration of Thine Higher Soul I conjure thee, O
shroud of darkness and of mystery, that thou encirclest me, so that I may
become invisible: so that seeing me men may see not, neither understand:
but that they may see the thing that they see not and comprehend not the
thing that they behold! So mote it be!
[Go North.]
I have set my feet in the North and have said: "I will shroud myself in
mystery and concealment."
The Voice of My Higher Soul said unto me:
"Let me enter the path of darkness: peradventure thus may I attain the
Light. {I} am the Only Being in an Abyss of Darkness: from the Darkness
came I forth ere my birth; from the Silence of a Primal Sleep." And the
Voice of Ages answered unto my soul:
"I am He that formulates in Darkness: the Light indeed shineth in
Darkness, but the Darkness comprehendeth it not."
Let the Mystic Circumambulation take place in the Place of Darkness.
[Go round, knocks, &c. In South formulate Pillars as before and imagine
self as shrouded.]
[In the West.]
Invisible, I cannot pass by the Gate of the Invisible save by virtue of
the Name of Darkness.
[Formulate forcibly shroud about thee.]
Darkness is My Name and Concealment!
I am the Great One Invisible of the Paths of the Shades. I am without
fear though veiled in Darkness: for within me, though unseen, is the Magic
of the Light!
[Go round. In North, Pillars, &c., as before.]
[In the East.]
Invisible, I cannot pass by the Gate of the Invisible, save by virtue of
the Name of Light.
[Form shroud forcibly.]
I am Light shrouded in Darkness. I am the wielder of the Forces of the
Bilanx!
[Concentrate shroud mentally. Go West of Altar.]
[The Potent Exorcism as before.] {277}
Shroud of Concealment, long has thou dwelt concealed! Quit the Light,
that thou mayst conceal me before men!
[Carefully formulating shroud.]
I receive Thee, as a covering and a guard!
KHABS AM PEKHT!
KONX OM PAX!
LIGHT IN EXTENSION!
Before all magical manifestation cometh the Knowledge of the Hidden
Light.
[Go to Pillars: give signs and words and with the Sign of Horus project
your whole will so as to realize the self fading out. The effect will be
that the physical body will become gradually and partially invisible, as
though a veil or cloud were coming between it and thee. Divine ecstasy
will follow, but no loss of self-control. With Sign of Silence use Hoor Po
Krat formula77 and vibrate the Grand Word.78]
[Repeat concentration and Mystic Circumambulation.]
[Intensely form shroud: stand at East and say:]
Thus have I formulated unto myself this shroud of Darkness and of
Mystery as a concealment and a guard.
O Thou, Binah, IHVH ALHIM, AIMA, AMA, Lady of Darkness and of Mystery;
Moon of the ConcealŠd; Divine Light that rulest in thine Own Deep Gloom:
Thy power I invoke. Come unto me and dwell within me, that I also may have
poser and control, even I, over this shroud of Darkness and of Mystery.
And now I conjure thee, O shroud of Darkness and of Mystery, that thou
conceal me from the eyes of all men, from all things of sight and sense, in
this my present purpose: which is ...
O Binah, IHVH ALHIM, AMA, AIMA, Thou who art Darkness illuminated by the
Light Divine, send me Thine Archangel Tzaphquiel, Thy legions of Aralim,
the mighty angels, that I may disintegrate and scatter this shroud of
darkness and of mystery, for its work is ended for the hour.
I conjure thee, O shroud of darkness and of Mystery, who hast well
served my purpose, that thou now depart unto thine ancient ways. But be ye
very instant and ready, when I shall again call ye, whether by a word or a
will, or by this great invocation of your powers, to come quickly and
forcibly to my behest, again to shroud me from the eyes of men! And now I
say unto ye, Depart in peace, and with the Blessing of God the Vast and
Shrouded One: and be ye very ready to come when ye are called!
IT IS FINISHED! {278}
These rituals being completed, P. left Mexico D.F., and in the first
days of the new year of 1901 he journeyed to Ixtaccihuatl. Some time
before this he had been joined by his friend D.A., and with him he
travelled to Colima and thence to Toluca and Popocatepetl.
Now that we have arrived at the end of this chapter, it will be
pertinent to inquire into the progress P. made since he passed through the
5ø = 6ø Ritual and became an Adeptus Minor in the Order of the R.R. et
A.C. Strictly speaking, some time before he was officially promoted to the
grade of 5ø = 6ø, he was already a 6ø = 5ø. In London and Paris his
works of Magical Art had caused him to be admired by his friends and
dreaded by his enemies. He had succeeded in proving that the HB:Shin of HB:Shin
Operation was in fact none other than that of "The Rising on the Planes,"
though in practice and theory very different. By their study and the
equilibrating forces of the 5ø = 6ø Ritual he was able to apply the eye
77 Imagine yourself as Harpocrates standing upon two crocodiles.
78 "I.e." of 0ø = 0ø, Har-Po-Crat.
of a skilled craftsman to the dreaded79 Operation of Abramelin, {279} and
though he was never destined to accomplish this Sacred Work in the
prescribed fashion, it so far iluminated him (for he worked astrally at it
for months whilst in Mexico) as to show him the futility of even successful
Magic. He was disgusted with his results. He had attained a rank which
few arrive at, namely, that of Adeptus Major; and now, even though he had
attained to the powers of Hecate, for which he had so long striven, he saw
that the Great Attainment lay far, far beyond. And so it happened that by
renouncing all his magical strength to gain a greater Power, a Nobler Art,
he set forth upon the Path of the Lion that bridges the great gulf between
the two highest Grades of the Second Order, as it is written:
"A similar Fire flashingly extending through the rushings of Air, or a
Fire formless whence cometh the Image of a Voice, or even a flashing Light
abounding, revolving, whirling forth, crying aloud. Also there is the
vision of the fire flashing Courser of Light, or also a Child, borne aloft
on the shoulders of the Celestial Steed, fiery, or clothed with gold, or
naked, or shooting with the bow shafts of Light, and standing on the
shoulders of the horse; then if thy meditation prolongeth itself, thou
shalt unite all these Symbols into the Form of a Lion."
"(To be continued)"
{280}
79 On this occasion the Abramelin demons appeared as misty forms
filling the whole house with a pernicious aura, which was still
noticeable three years after they had been attracted. Whether
these demons are to be considered as material or mental beings
depends upon the philosophic outlook of the reader.
Nevertheless, let it be understood that Abramelin is not a work
to be taken lightly. The obsession of these demons was probably
one of the chief causes of D.D.C.F.'s troubles. Frater P., in
spite of his equilibrating practices of Yoga which followed
immediately upon this Operation, suffered terribly on their
account. Frater AE.A. fled secretly from his house in terror;
his gardener, a teetotaller for twenty years, went raving drunk,
as did nearly every one who lived on the estate ___ we could
continue examples for pages. His clairvoyants became drunkards
and prostitutes, while later a butcher upon one of whose bills
the names of two demons had been casually jotted down, viz.,
Elerion and Mabakiel, which respectively mean "A laughter" and
"Lamentation" (conjoint, "unlooked-for sorrow suddenly descending
upon happiness") whilst cutting up a joint for a customer
accidentally severed the femoral artery and died in a few
minutes. These mishaps are most likely mere coincidences, but a
coincidence when it happens is quite as awkward as the real
thing, and in the case of Abramelin the coincidences can be
counted by scores.