..LAYOUT 4 THE EQUINOX Vol. I. No. III 2nd part May 19, 1990 e.v. key entry and July 1, 1990 e.v. first proofreading against the 1st edition done by Bill Heidrick, T.G. of O.T.O. Portions of the Abramelin diary after page 239 were entered by Fr. H.B. (further proof reading desirable) (c) O.T.O. disk 2 of 3 O.T.O. P.O.Box 430 Fairfax, CA 94930 USA (415) 454-5176 ____ Messages only. Pages in the original are marked thus at the bottom: {page number} Comments and descriptions are also set off by curly brackets {} Comments and notes not in the original are identified with the initials of the source: AC note = Crowley note. WEH note = Bill Heidrick note, etc. Descriptions of illustrations are not so identified, but are simply in curly brackets. (Addresses and invitations below are not current but copied from the original text of the early part of the 20th century) ************************************************************************ On the instructions laid down in the first of these Books ___ Book 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 com posed 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 ver tical, 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: Yod Yod Heh Koph Vau Dalet Heh 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 Lamed Aleph Peh 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.] Taw O Thou Mighty Spirit of Mercury, Taphthartharath! I bind, command and very potently do conjure Thee: Peh By the Majesty of the terrible Name of Taw Vau Aleph Bet Tzaddi Mem-final Yod Heh Lamed Aleph The Gods of the Armies of the Mem-final Yod Heh Lamed Aleph Yod Nun Bet By and in the name of: Lamed Aleph Koph Yod Mem Great Archangel of God, that ruleth in the Sphere of Kokab, by and in the name of: Lamed Aleph Peh Resh Great Angel of Mercury; by and in the Name of: Lamed Aleph Yod Resh Yod 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. 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. 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. 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. 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! 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 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 Heh Yod Heh Aleph , in the name Heh Vau Shin Taw 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. Yod . "2nd:" Nun. Nun . "3rd:" Resh. Resh . "All:" Yod. 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 Heh Vau Shin Heh 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 :Heh Vau Shin Heh 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! :Mem-final Lamed Shin Heh Taw Aleph :Mem-final Lamed 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 Shin of 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: Peh . "Third:" Resh: Resh . "Second:" Kaph: Koph . "Third:" Tau: Taw . "Second:" Paroketh: Taw Koph Resh 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: Aleph . "Chief:" H‚: Heh . "Third:" Yod: Yod . 1 See "Liber O," THE EQUINOX, vol. i, No. 2. "Chief:" H‚: h. "Third:" Eheieh: hYod Heh 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: Koph , Chet , Chet , Taw , Gemel , Bet . The inner tip of the right arm has Nun in a circle, while that of the left arm has Heh . The upper part of the lower upright has 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 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: Aleph , Shin , 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: Koph , Taw , Gemel , Dalet , Bet , Resh , 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: Heh , Qof , Tzaddi , Ayin , Samekh , Nun , Lamed , Yod , Tet, Chet , Zain , 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 Heh Ã_´ Taurus ³ ³ Vau Ã_´ Gemini ³ ³ Zain Ã_´ Cancer ³ ³ Chet Ã_´ Leo ³ ³ Tet Ã_´ Virgo ³ ³ Yod Ã_´ Libra ³ ³ Lamed Ã_´ Scorpio ³ ³ Nun Ã_´ Sagittarius ³ ³ Samekh Ã_´ Capricorn ³ ³ Ayin Ã_´ Aquarius ³ ³ Tzaddi Ã_´ Pisces ³ ³ 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 Shin , Air Yellow Aleph , Water Blue 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 Peh , Sun Resh , Mer cury Bet , Venus Dalet , Moon Gemel , Saturn Taw , Jupiter 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: Yod . "Second:" Nun: Nun . "Third:" Resh: Resh . "All:" Yod: 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 hVau Shin Heh 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 ..Vau ³ ³ Heh ³ ³ ³À____Ù À____Ù³ ³ ³ ³Ú____¿ Ú____¿³ ³ ³ ..Heh³ ³ 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 #5³Dee 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;} Resh Taw 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: Heh Mem Koph Chet . That I will do the utmost to lead a pure and unselfish life. ... Heh Nun Yod 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. Dalet Tzaddi Chet . That I will uphold to the utmost the authority of the Chiefs of the Order. Heh Resh Vau Bet 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. ... Taw Resh Aleph Peh 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. Chet Tzaddi 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. ... Dalet Yod Heh . I further promise always to ... display brotherly love and forbearance towards the members of the whole Order. ... Dalet Vau Samekh Yod . I also undertake to work unassisted at the subjects prescribed for study in the various practical grades. ... Taw Vau Koph Lamed 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 (Resh Koph Mem 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): Yod , Heh , Vau , 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): Yod , Heh , Vau , 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 (Heh Yod Heh 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, Aleph , is ascribed the yellow colour of Tiphereth. Unto Water, Mem , is ascribed the blue colour of Chesed. Unto Fire, 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: Taw Saturn. Indigo. Dalet Venus. Green. Koph Jupiter. Violet. Bet Mercury. Yellow. Samekh {sic: Peh }Mars. Scarlet. Gemel Luna. Blue. Resh Sol. Orange. Unto the signs of the Zodiac are ascribed the following: Heh Aries. Scarlet. Lamed Libra. Emerald. Vau Taurus. Red-Orange. Nun Scorpio. Greenish Blue. Zain Gemini. Orange. Peh {sic: Samekh }Sagittarius. Deep Blue. Chet Cancer. Amber. Ayin Capricornus. Indigo. Tet Leo. Greenish Yellow. Tzaddi Aquarius. Violet. Yod Virgo. Yellow-Green. 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 Aquarius Scorpio Leo Ã___Å___Å___Å___Å___´ ³Salt Mercury Koph Water Air Ã___Å___Å___Å___Å___´ ³ Sulphur Bet Saturn Chet Dee Ã___Å___Å___Å___Å___´ ³ Mars Gemel Sun Chet Jupiter Ã___Å___Å___Å___Å___´ ³ Taurus Aquarius Taw Scorpio Leo Ã___Å___Å___Å___Å___´ ³ Mercury Heh Moon Nun Venus Ã___Å___Å___Å___Å___´ ³ Capricorn Libra Yod Cancer Aries Ã___Å___Å___Å___Å___´ ³ Virgo Gemini Mem Pisces Sagittarius 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: Dalet Samekh Chet, Jupiter, Taw Vau Koph Lamed Mem, Saturn, Dalet Vau Samekh Yod, Moon, Dalet Vau Heh , Venus {SIC}, Heh Tzaddi Nun, Mercury {SIC}, Taw Resh Aleph Peh Taw , Sun, Heh Resh Vau Bet 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: Resh Taw Koph , Heh Mem Koph Chet , Heh Nun Yod 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: Heh Lamed Koph Shin Ayin Nun , Taw Yod Lamed Yod Lamed , Lamed Aleph Yod Lamed Mem {first letter missing: Gemel }, Lamed Aleph Mem Samekh , Qof Resh Tzaddi {SIC, s.b. Zain } Bet Resh Ayin , Nun-final Vau Resh Yod Resh Heh Taw , Bet Vau {SIC, s.b. Chet }Lamed Vau Gemel . In the upper left point of the inner triangle, parallel to the upper base and read from the bottom is: Lamed Aleph Yod Resh Taw Samekh {SIC, s.b. Lamed Aleph Yod Resh Aleph Taw Aleph Samekh }. In the upper right point, same orientation: Lamed Aleph Yod Gemel Vau Ayin. In the lower point, in this configuration is written Mem-final Vau Aleph Taw Aleph Yod 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: Heh Vau Shin Heh 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 Nun-final Mem Aleph , = Shin Taw Mem Aleph , which shows Chesed Dalet as sum ming 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 Chet 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 Chet Mem Samekh {sic: ?Koph Mem Samekh ?} and the arrow hieroglyph which has been suffi ciently explained in Z. and the Portal Ritual. It emphasises the Pentagram for mula17, 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, 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 Nun-final Mem Aleph occultly spelleth 741 = Shin Taw Mem 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: Yod = fire in hVau Heh 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 Yod Yod Yod Yod ' 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 Nun-final Vau 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 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 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 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 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 Peh-final Resh, terror, also Resh Ayin 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 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 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 Vau and the dagger shows the "last Result." 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 Shin and the Incense: now Incense requires Air, Fire, Water and Earth for its being: thus the whole table is shown in 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 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 Shin of 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. Resh Peh Samekh Chet Vau Resh Heh Yod Heh Lamed Aleph 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 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 Taw is the knowledge of the Elements and the Astral Plane; also Taw = the Cross. {270} Let him then perform the invoking Ritual of the Supernals:69 by the names Heh Yod Heh Aleph : Heh Yod : Mem-final Yod Heh Lamed Aleph Heh Vau Heh Yod and Aleph Taw Yod Resh Aleph Resh 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 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 Shin of 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. 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