Thelemagick Library - Golden Dawn Manuscripts

Members of the Second Order in Caledonia are requested not to arrange privately for Second Order teaching with private members in Anglia or elsewhere. All instructions will be arranged for on application to headquarters in Caledonia as well as manuscripts supplied in this Order, and examinations arranged.

Members are requested to strengthen rather than weaken their central authority, and to work in harmony.

Approved by the Chief Adept of the Order, G.H. Frater D.D.C.F. 7°=4° (September 1897, Revised in 1898.)

Every member of the Inner Order has been admitted by the permission of the Chief Adept, and every member only retains his membership by the continued approval of the Chief Adept in Brittania.

There is no admission fee, nor annual subscription. But inasmuch as the Chiefs have made themselves liable for certain expenditures by establishing and maintaining a Home for the Order in London, they anticipate that each member will assist, in accordance with his means, in supporting the Order, and supplying the funds necessary for the general maintenance of the Home, the expenses of assemblies, and the extension of the Library.

The Chief Adept — the G.H. Frater D.D.C.F. — is now the source of all official instruction. The Chief Adept in Charge, G.H. Frater N.O.M., is his executive Officer. He also now holds the office of Registrar of the Second Order, and to him all communications and appeals are to be addressed. The V.H. Soror Shemeber acts as Assistant Registrar to supervise the circulation of Rituals, etc.

Continuance of membership of the Second Order implies a contract to return to the Registrar on demand, or upon resignation, demission or expulsion, all documents, rituals, rolls, implements, and insignia possessed as an Adeptus Minor.

Membership also implies an assent to the right of the Chief Adept to publish to all other members, the fact and cause of any suspension, resignation, demission, or expulsion from the Second Order.

Every member is expected to attend the Annual Ceremony on the Corpus Christi Day or to send to the Registrar before the date of assembly a reasonable excuse for absence. The fact of the existence of a Home for the Second Order as well as the address thereof, is to be preserved as a secret from every member of the Outer Order of the Golden Dawn, as much as from those outside the pale of the Order.

The Adepti assembled at the Home form a Council which may take cognisance of all matters affecting the welfare of the Order of the Golden Dawn, and of the Second Order. They may report any Resolution, arrived at by a majority of two thirds of those present, at any council to the Registrar, who shall place the Resolution before the Chief Adept, but such Council must be a representative one.

Membership of the Second Order implies a desire and an effort to make progress in the special studies therein taught. As in the Outer Order, the Roll will be revised once a year, and if the G.H. Chiefs consider that any member has failed to make such efforts at progress as might be ressonably expected, they may call upon any member for an explanation. If this latter is not deemed satisfactory, it may be followed by suspension, or an edict of degradation to the rank of a Lord of the Portal, or of cessation of membership.

Offences against the terms of the Adeptus Minor Obligation are deemed of the utmost gravity, while infraction of executive regulations unless repeated and indefensible, will be deemed of less grave importance. The Chiefs hope that private differences between members will be amicably arranged in private, as they have no wish to interfere in such matters.

Members should at all times be very careful not to shew any disrespect to the personal religious feelings of other members.

Notices will be from time to time posted in the Library, in reference to minor regulations, price of the books, and to the holding of classes for instruction.

Whenever one Adept writes to another Adeptus Minor on Second Order matters, he must stamp the envelope in a peculiar manner; viz, in the usual corner, but with the stamp turned around, so that the face looks upwards — like C.R.C. in the Pastos.

You are particularly requested to think and speak at all times with tolerance and respect of all other Schools of true Occultism, and of the Eastern Philosophy as contrasted with Hermeticism and the Rosicrucian fraternity.

The works of the Lake Harris school are better avoided. The H. B. of L. is condemned, as of course are Luciferian or Palladistic teachings. The so-called Rose Croix of Sir Peladan is considered as an ignorant perversion of the Name, containing no true knowledge and not even worthy of the title of an occult order. The Black Mass is naturally by its own confession of the evil magic school. The Martinists, as long as they adhere to the teachings of their Founder, should not be out of harmony with the R.R. et A.C.

Regulations for the conduct of the progress of a member through the Zelator sub-grade of the grade of Adeptus Minor.

1. Admission ceremony. After which receive Ritual A which consists of general instructions. (= this document)

The Adeptus Minor Ritual is to be thoroughly studied and the clauses of the Obligation as referred to the Sephiroth are to be impressed upon the memory.

4. Receive Ritual U, the Microcosm, to be attentively studied though not learned by heart.

6. Receive Ritual D and make Lotus wand to be consecrated after approval of Chief in Charge.

7. Receive Ritual E and Ritual F, and make Rose Cross, and consecrate it after approval as before.

10. Receive and study Flying Rolls 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, inclusive at any period during the first stage.

The Adept must pass Examinations marked A and B at the end of this First Stage, and thus become a Zelator Adeptus Minor. (see below)

(Note. By permission of the Chief Adept, 6, 7, and 8 may be taken immediately after 3. Then 4 and 5.)

11. Receive and study Flying Rolls 11, 12, 14, 20, 21, 26, 28, 29, 30, and may now pass C, G, and E examinations. (see below)

12. Receive and study Rituals N, O, P, Q, R. Must now pass G, C, D, and E examinations. (see below)

13. Receive and study Rituals H, S, T, X, Y. Must now pass F examination. (see below)

14. Receive and study Rituals Z-2, and practise Consecration and Invocation. Must pass H Examination. Practical success in Ceremonials of Z-2 is required.

These Rituals and Flying Rolls may be sent by mail covered and fastened up against inspection. Members must return them in a similar manner. If they do not register them, they will be held liable to replace them if lost in transit.

On the completion of this course of study and the passing of the eight examinations referred to, the Chief Adepts may, at their discretion, admit the Zelator Adeptus Minor to the subgrade of Theoricus Adeptus Minor. But there exists no actual right to such higher grade. This course may be completed within two years.

The examinations leading from the sub-grades of Neophyte and Zelator Adeptus Minor to the sub-grade of Theoricus Adeptus Minor.

The examinations are partly viva voce, partly written in the presence of the Examiner, and partly written at home. In the latter case, manuscripts may be referred to, but no personal assistance may be obtained under the pain of entire rejection.

No Adept will be admitted to sub-grade of Theoricus Adeptus Minor unless he shows a competent knowledge of every one of these subjects. Adepts who have passed any examinations are required to refrain from supplying information as to the questions and procedure they have experienced to any other Adept until he has passed the same examination. The order of passing the examinations has already been defined.

The Examiner in Chief reserves the right to make further regulations as required, as to procedure after failures to pass these examinations, or may subsequently insist on the Examinations being taken in any different order than already laid down.

EIGHT EXAMINATIONS

Part I Written. Part 2 Viva voce and Practical in presence of Examiner. No part at home.

Minutum Mundum diagrams. Names, Letters, Colors, Tarots, with Tarot attributions of Sephiroth and Paths.

Supreme Ritual of the Pentagram. Allotment of Elements, names and forces; mode of drawing any or all.

The Magical Implements. Sword, Cup, Wand, Dagger and Pantacle and Lotus Wand. The construction, constitution, symbolism of these and rules for their use. The dangers of imperfect construction and ignorant use. Ceremonies of Consecration, Formulae of Invocation.

Part I. In presence of Examiner, viva voce and Practical. Describe results with symbol supplied. Judging Tattwa cards and visions from Tattwa cards.

Part 2. In the absence of the Examiner, assisted if desired by manuscripts and lectures, but without personal assistance. Written essays on experience with symbols of Tattwas, made by the Candidate but chosen by the Examiner.

Astrology, Geomancy, Tarot. The practice of Divination by these three systems. Part 2. Divination by all three schemes upon a given subject. Report in writing to be done at home — without personal assistance.

Talismans and Flashing Tablets — their formation and consecration. Ascending to the planes. Formation of Angelic and Telesmatic Figures from Letters of Name supplied.

Vibrating mode of pronouncing Divine Names. The actual vibration of ADONAI HA-ARETZ until radiance of Aura is established.

Part 1. Perform Ceremony of Invocation or Banishing of the forces of any given Sign, Planet or Element.

From a given symbol, travel to the Plane and ascend vibrating the proper Names, etc. Vibration of ADONAI HA-ARETZ until radiance suffices.

Part 2. At home. Make and consecrate a Talisman for a given purpose. Make and charge three flashing tablets, viz: for an Element, a Planet and a Sign.

Draw and colour Angelic figures or Elemental figures appropriate to these as may be required.

Especially the 10 Servient square of each Lesser Angle as to Angel, Sphinx and God. Chess play, relation of pieces to Tarots, etc., as taught in Y-1. and Y-2. Rituals.

Part 1. Written in presence of Examiner. Ability to fill up all attributions of any given Lesser Angle. Viva voce if required.

Part 2. Written report of Astral visit to certain squares, with the buildings and colourings of the division of each square, and drawings coloured of appropriate Angel, Sphinx and Pyramid God, as required.

Symbols and Formulae from the Neophyte Ritual. Explain all allusions of any paragraph and the symbolism of any Robe, Lamen, Wand or Action. Also the Neophyte Secret Words and the Coptic Alphabet.

A ceremony on the Formulae of Ritual Z-2 must be performed before the Examiner, and must meet with his approval as to method, execution and effect.

The Chief Adept in charge desires that each Adept will procure a small manuscript book, and enter for himself the titles and subdivisions of all the Examinations, with this phrase written out for each examination:

'I, the undersigned, do this day certify that I have duly examined and am satisfied with attainments which have been shown.'

This book must then be shown at each examination, and also on admission to the Grade of Theoricus Adeptus Minor.

Each Th.A.M. shall make, adapt, or consecrate by himself the Ring and Disk of a Theoricus for use in Divination and Consultation. The same Ring and, or similiar, is to be worn as a badge of his Grade, suspended from a ribbon of one, or of all the four colours of Malkuth.
He or she shall carefully study and practice the following subjects, in which a rigid examination will have to be passed before the Grade of Practicus Adeptus Minor can be obtained.

1. A careful study of the symbolism contained in the Zelator Ritual of the First Order, so as to be able to expalain any part thereof. A lecture on this subject will be available.
2. A development of the Sense of Clairaudience in the Spirit Vision.
3. The knowledge of the Ritual of the 12 gates in Skrying and Travelling in the Spririt Vision, answering to the diagram of the Table of Shewbread.
4. The method of Bringing the Divine White Brilliance into Action by a certain Ritual of Ascent and Descent.
5. Careful and elaborate study and analysis of the four squares above the Calvary Crosses in each Lesser Angle of the Four Enochian Tablets, and their influence when combined with the Servient Squares of each Lesser Angle.
6. Development of the employment and uses of Telesmata and Symbols.
7. Of the combination of diverse forces so as to reconcile their action in the same symbol of Telesma.
8. The Egyptian Art of the Formulation of a combined series of images of Gods or Forces, so as to have the effect of a continuous Prayer or Invocation for the Power desired.
9. The knowledge of ShDIALchi or the Art of taking, in any working, the godform which would govern the same, by means of identification with a Telesmatic figure.
10. The True system of Astrological Divination.
11. Of the Correspondence existing between each of the 16 figures of Geomancy, and each of the 16 Lesser Angles of the Enochian Tablets treated as a whole.
12. Tarot Divination translated into Magical Action.
13. The Knowledge of the Secret Ritual of the symbolism of the order of the Days of the Week of Creation, answering to the Diagram of the Seven-Branched Candlestick.
14. The Thorough elementary knowledge of the Formulas of the Awakening of the Abodes, by means of the Play or Raying of the Checkers of the Lesser Angles of the Enochian Tablets.
15. The opening of the knowledge of the Masculine and Feminine Potencies necessary unto the manifestation of all things symbolized in the diagram of the Flaming Sword between MTTRVN and ANDLPVN.

CATALOGUE OF MANUSCRIPTS

CATALOGUE OF FLYING ROLLS

Ritual of Pentagram

The Pentagram is a powerful symbol representing the operation of the Eternal Spirit and the Four Elements under the divine Presidency of the letters of the Name Yeheshuah. The elements themselves in the symbol of the Cross are governed by Yhvh. But the letter Shin, representing the Ruach Elohim, the Divine Spirit, being added thereto, the Name becometh Yeheshuab or Yehovashah - the latter when the letter Shin is placed between ruling Earth and the other three letters of Tetragrammaton.

From each re-entering angle of the Pentagram, therefore, issueth a ray, representing a radiation from the Divine. Therefore is it called the Flaming Pentagram, or Star of the Great Light, in affirmation of the forces of Divine Light to be found therein.

Traced as a symbol of good, it should be placed with the single point upward, representing the rule of the Divine Spirit. For if thou shouldst write it with the two points upward, it is an evil symbol, affirming the empire of matter over that Divine Spirit which should govern it. See that thou doest it not.

Yet, if there may arise an absolute necessity for working or conversing with a Spirit of evil nature, and that to retain him before thee without tormenting him, thou hast to employ the symbol of the Pentagram reversed - (for, know thou well, thou canst have no right to injure or hurt even evil Spirits to gratify curiousity or caprice) - in such a case, thou shalt hold the blade of thy Magical Sword upon the single lowest point of the Pentagram, until such time as thou shalt license him to depart. Also, revile not evil spirits — but remember that the Archangel Michael of whom St. Jude speaketh, when contending with Satan, durst not bring a railing accusation against him but said ‘The Lord rebuke thee’.

Now, if thou wilt draw the Pentagram to have by thee as a symbol, thou shalt make it of the colours already taught, upon the black ground. There shall be the sign of the Pentagram, the Wheel, the Lion, the Eagle, the Ox, and the Man, and each hath an angle assigned unto it for dominion. Hence ariseth the Supreme Ritual of the Pentagram, according to the angle from which the Pentagram is traced. The circle or Wheel answereth to the all-pervading Spirit: The laborious Ox is the symbol of Earth; the Lion is the vehemence of Fire; the Eagle, the Water flying aloft as with wings when she is vaporized by the force of heat: the Man is the Air, subtle and thoughtful, penetrating hidden things.

The currents leading from Fire to Air and from Earth to Water are those of Spirit — the mediation of the Active and Passive Elements. These two Spirit Pentagrams should precede and close Invocations as the equilibrium of the Elements, and in establishing the harmony of their influence. In closing, these currents are reversed.

They are the invoking and banishing Pentagrams of the Spirit. The Sigil of the Wheel should be traced in their centre. In the invoking Pentagram of Earth the current descendeth from the Spirit to the Earth. In the Banishing Pentagram, the current is reversed. The Sigil of the Ox should be traced in the centre. These two Pentagrams are in general use for invocation or banishing, and their use is given to the Neophyte of the Order of the Golden Dawn under the title of the Lesser Ritual of the Pentagram.

This Lesser Ritual of the Pentagram is only of use in general and less important invocations. Its use is permitted to the Outer that Neophytes may have protection against opposing forces, and also that they may form some idea of how to attract and to come into communication with spiritual and invisible things. The Banishing Pentagram of Earth will also serve thee for any opposing Astral force. In all cases of tracing a Pentagram, the angle should be carefully closed at the finishing point.

The invoking Pentagram of Air commenceth from Water, and that of Water commenceth from the Angle of Air. Those of Fire and Earth begin from the angle of Spirit. The Kerubic symbol of the Element is to be traced in the centre. The banishing Signs are reversing of the current. But before all things, complete the circle of the place wherein thou workest, seeing that it is the key of the rest.

Unless you want to limit or confine the force, make not a circle round each Pentagram, unless for the purpose of tracing the Pentagram truly. In concentrating however the force upon a symbol or Talisman, thou shalt make the circle with the Pentagram upon it so as to concentrate the force together thereon.

RULE: Invoke towards, and banish from, the point to which the Element is attributed. Air hath a watery symbol, (Aquarius) because it is the container of rain and moisture. Fire hath the form of the Lion-Serpent (Leo). Water hath the alchemic Eagle of distillation (Eagle’s Head). Earth hath the laborious Ox (Taurus). Spirit is produced by the One operating in all things. The elements vibrate between the Cardinal points for they have not an unchangeable abode therein, though they are allotted to the Four Quarters in their invocation in the Ceremonies of the First Order. This attribution is derived from the nature of the winds. For the Easterly wind is of the Nature of Air more especially. The South Wind bringeth into action the nature of Fire. West winds bring with them moisture and rain. North winds are cold and dry like Earth. The S.W. wind is violent and explosive — the mingling of the contrary elements of Fire and Water. The N.W. and S.W. winds are more harmonious, uniting the influence of the two active and passive elements. Yet their natural position in the Zodiac is: Fire in the East, Earth in South, Air in West, and Water in the North. Therefore they vibrate: Air between West and East. Fire between East and South. Water between North and West. Earth between South and North. Spirit also vibrateth between the Height and Depth. So that, if thou invokest, it is better to look towards the position of the winds, since the Earth, ever whirling on her poles, is more subject to their influence. But if thou wilt go in the Spirit Vision unto their abode, it is better for thee to take their position in the Zodiac Air and Water have much in common, and because one is the container of the other, therefore have their symbols been at all times transferred, and the Eagle assigned to Air and Aquarius to Water. Nevertheless, it is better that they should be attributed as before stated and for the foregoing reason is it that the invoking sign of the one and the banishing sign of the other counterchange in the Pentagram. When thou dealest with the Pentagram of the Spirit thou shalt give the saluting signs of the Adeptus Minor Grade, and for the Earth the Sign of Zelator, and for Air that of Theoricus, and for Water that of Practicus, and for Fire, Philosophus. If thou wilt use the Pentagram to invoke or banish the Zodiacal forces, thou shalt use the Pentagram of the Element unto which the Sign is referred, and trace in its centre the usual Sigil of the Sign thus:

And whenever thou shalt trace a Sigil of any nature, thou must commence at the left hand of the Sigil or symbol tracing it in a clockwise motion.

Whenever thou invokest the forces of the Zodiacal Signs as distinct from the Elements, thou shalt erect an astrological chart of the Heavens for the time of working so that thou mayest know toward what quarter or direction thou shouldst face in working. For the same Sign may be in the East at one time of the day and in the West at another.

Whenever thou shalt prepare to commence any magical work or operation, it will be advisable for thee to clear and consecrate the place of work by performing the Lesser Banishing Ritual of the Pentagram. In certain cases, especially when working by or with the forces of the Planets, it may be wise also to use the Lesser Banishing Ritual of the Hexagram.

In order that a Force and a Current and a Colour and a Sound may be united together in the same symbol, unto each angle of the Pentagram certain Hebrew divine Names and Names from the Angelic Tablets are allotted. These are to be pronounced with the invoking and banishing Pentagrams as thou mayest see in this diagrams.

The attributions of the angles of the Pentagram are the key of its Ritual. Herein, during ordinary invocation without the use of the Enochian Tablets of the Elements, thou shalt pronounce the Divine Name Al with the Pentagram of Water, and Elohim with Fire, etc. But if thou art working with the Elemental or Enochian Tablets, thou shalt use the Divine Names in the Angelic language drawn therefrom. For Earth, Emor Dial Hectega, etc., and for Spirit the four words: Exarp in the East; Hcoma in the West: Nanta in the North; and Bitom in the South.

In the pronunciation of all these Names, thou shalt take a deep brçath and vibrate them as much as possible inwardly with the outgoing breath, nbt necessarily loudly, but with forcible vibration thus: A-a-a-el-Il (Since this Divine name consists of only two letters I consistently make a practice of vibrating the letters separately viz, Aleph Lamed, then the sound as indicated before). Or Em-or-r Di-a-ll Hec-te-e-gah. If thou wilt, thou mayest also trace the letters or Sigils of these Names in the Air

To invoke the forces of the Four Elements at once, at the Four Quarters, commence at the East and there trace the equilibrating Pentagram of the Actives and the invoking Pentagram of Air and pronounce the proper Names. Then carry round the point of thy wand to the South and there trace the equilibrating Pentagram for Actives and the invoking Pentagram of Fire and pronounce the proper Names. Thence, pass to the West, trace the Equilibrating Pentagram for Passives and the Invoking Pentagram for Water and pronounce the proper Names; thence to the North, trace the equilibration of the Passives and the invoking Pentagram of Earth, pronounce the proper Names, and then complete the circle of the place.

In the same manner shalt thou banish, unless thou desirest to retain certain of the Forces for a time. All invocations shall be opened and closed with the Qabalistic Cross: In certain cases other Names, as those of Angels and Spirits, may be pronounced towards their proper quarters.and their Names and Sigils traced in the Air.

If thou workest with but one Element, thou shalt make - (if it be an active element as Fire or Air) - the equilibrating Pentagram for Actives only and the Element’s own invoking Pentagram, and not those of the other Elements. If it be a passive Element - Earth or Water thou shalt make the Equilibriating Pentagram of the passives only and the invoking Pentagram and banishing follow the same law. Also, see that thou pronouncest the proper Names with the proper Pentagrams.

SUPREME INVOKING RITUAL OF THE PENTAGRAM

Face East.

Make Qabalistic Cross.

Make Equilibriated Active Pentagram of Spirit.

Equilibriated Active Pentagram of Spirit

Vibrate "Exarp" in making Pentagram.

Vibrate "Eheieh" in making Wheel.

Finish with the Adeptus Minor grade Signs.

Make the Invoking Pentagram of Air.

Vibrate "Oro Ibah Aozpi" in making Pentagram.

Invoking Pentagram of Air

Vibrate "Yhvh" in making Aquarius.

Finish with the Theoricus grade Sign.

Carry point of instrument to the South

Make Equilibriated Active Pentagram of Spirit.

Equilibriated Active Pentagram of Spirit

Vibrate "Bitom" in making Pentagram.

Vibrate "Eheieh" in making Wheel.

Give Adeptus Minor grade Signs.

Make the Invoking Pentagram of Fire.

Invoking Pentagram of Fire

Vibrate "Oip Teaa Pedoce" in making Pentagram.

Vibrate "Elohim" in making Leo sigil.

Make the Philosophus Grade Sign.

Carry point of instrument to the West

Make Equilibriated Passive Pentagram of Spirit.

Equilibriated Passive Pentagram of Spirit

Vibrate "Hcoma" in making Pentagram.

Vibrate "Agla" in making Wheel.

Give Adeptus Minor grade Signs.

Make Invoking Pentagram of Water.

Invoking Pentagram of Water

Vibrate "Empeh Arsel Gaiol" in making Pentagram.

Vibrate "Al" in making Eagle Head.

Give the Practicus Grade Sign.

Carry point’ of instrument to the North

Make Equilibriated Active Pentagram of Spirit.

Equilibriated Active Pentagram of Spirit

Vibrate "Nanta" in making Pentagram.

Vibrate "Agla" in making Wheel.

Give Adeptus Minor grade Signs.

Make Invoking Pentagram of Earth.

Invoking Pentagram of Earth

Vibrate "Emor Dial Hectega" in making Pentagram.

Vibrate "Adonai" in making Taurus.

Give Zelator Grade Sign.

Carry point of instrument to the East.

Finish in East as in Lesser Pentagram Ritual with the Four Archangels and Qabalistic Cross.

Ritual of Hexagram

The Hexagram is a powerful symbol representing the operation of the Seven Planets under the presidency of the Sephiroth, and of the seven-lettered Name, ARARITA. The Hexagram is sometimes called the Signet Star or Symbol of the Macrocosm, just as the Pentagram is called the Signet Star or Symbol of the Microcosm. ARARITA is a divine name of the Seven letters formed of the Hebrew initials of the sentence:

As in the case of the Pentagram, from each re-entering angle of the Hexagram issueth a ray representing a radiation from the divine. Therefore it is called the Flaming Hexagram, or the six-rayed Signet Star. Usually, it is traced with the single point uppermost. It is not an evil symbol with the two points upward, and this is a point of difference from the Pentagram.

Now if thou dost draw the Hexagram to have by thee as a Symbol, thou shalt make it in the colours already taught and upon a black ground. These are the Planetary Powers allotted unto the Angles of the Hexagram.

The order of attribution is that of the Sephiroth on the Tree of Life. Hence ariseth the Supreme Ritual of the Hexagram according to the Angles from which it is traced.

The uppermost angle answereth also to Daath and the lowest to Yesod, and the other angles to the remaining angles of the Microprosopus. The Hexagram is composed of the two triangles of Fire and Water, and is therefore not traced in one continuous line like the Pentagram, but by each Triangle separately. (The exception to this is the use of Unicursal Hexagram, by means of which Hexagram is traced in one continuous line. This is demonstrated at considerable length at the end of this section.)

All the invoking Hexagrams follow the course of the Sun in their current, that is from left to right. But the banishing Hexagrams are traced from right to left from the same angle as their respective invoking Hexagrams contrary to the course of the Sun. The Hexagram of any particular Planet is traced in two Triangles, the first starting from the angle of the Planet, the second opposite to the commencing angle of the first. The Symbol of the Planet itself is then traced in the centre. Thus in the case of the invoking Hexagrams of Saturn, the first triangle is traced from the angle of Saturn, following the course of the Sun, the second triangle from the angle of the Moon.

(Only trace the central Planetary symbol in practice — the others shown on the diagram only for illustration.) Vibrate Ararita while tracing the Hexagram and divine Name of the Planet when tracing its symbol.

But the invoking Hexagram of the Moon is first traced from the angle of the Moon, its second angle being traced from the triangle of Saturn.

The banishing Hexagram for Jupiter, for example, is traced from the same angle as the invoking Hexagram, and in the same order, but reversing the current’s direction. In all cases the Symbol of the Planet should be traced in the centre

Remember that the symbol of Luna varieth, and as Moon in her increase she is favorable. But Moon is not so favourable for good in her decrease. The symbol of Luna in the centre of the Hexagram should be traced if in her increase; by the reverse in her decrease. Remember that the symbol in her decrease represents restriction and is not so good a symbol as the Moon in her increase. And at the full Moon exactly it is represented by a full circle but at new Moon a dark circle.

The last two forms of Luna are not good in many cases. If thou wilt invoke the Forces of the Head of the Dragon of the Moon thou shalt trace the lunar invoking Hexagram and write therein the symbol of Caput and for the tail Cauda. These Forces of Caput and Cauda are more easy to be invoked when either the Sun or the Moon is with them in the Zodiac in conjunction. In these invocations thou shalt pronounce the same Names and Letters as are given with the Lunar Hexagram. Caput is of a benevolent character, and Cauda of a malefic, save in a very few matters. And be thou well wary of dealing with these forces of Caput and Cauda or with those of Sol and Luna during the period of an eclipse, for they are the Powers of an eclipse. For an eclipse to take place both the Sun and Moon must be in conjunction with them in the Zodiac, these two luminaries being at the same time either in conjunction or opposition as regards each other.

In all Rituals of the Hexagram as in those of the Pentagram. thou shalt complete the circle of the place. Thou shalt not trace an external circle round each Hexagram itself unless thou wishest to confine the force to one place — as in charging a Symbol or Talisman.

From the attribution of the Planets, one to each angle of the Hexagram, shalt thou see the reason of the sympathy existing between each superior planet and one certain inferior Planet. That is, that to which it is exactly opposite in the Hexagram. And for this reason is it that the Triangle of their invoking and banishing Hexagrams counter-change. The superior Planets are Saturn, Jupiter, Mars. The inferior Planets are Venus, Mercury, Luna. And inthe midst is placed the Fire of the Sun. Therefore the superior Saturn and the Inferior Luna are sympathetic, so are Jupiter and Mercury, Mars and Venus.

In the Supreme Ritual of the Hexagram the Signs of the Adeptus Minor Grade are to be given, but not those of the Grades of the First Order, notwithstanding these latter are made use of in the Supreme Ritual of the Pentagram. And because the Hexagram is the Signet Star of the Macrocosm or Greater World, therefore is it to be employed in all invocations of the Forces of the Sephiroth: though the Signet Star of the Pentagram represents their operation in the Luna World, in the Elements and in Man.

If thou wilt deal with the Forces of the Supernal Triad of the Sephiroth, thou shalt make use of the Hexagrams of Saturn; for Chesed those of Jupiter, for Geburah those of Mars; for Tiphareth those of the Sun, and for Netzach those of Venus, and for Hod those of Mercury, and for Yesod and Malkuth those of the Moon.

Know also that the Sephiroth are not to be invoked on every slight occasion, but only with due care and solemnity. Above all, the forces of Kether and Chokmah demand the greatest purity and solemnity of heart and mind in Shim who would penetrate their mysteries. For such high knowledge is only to be obtained by him whose Genius can stand in the Presence of the Holy Ones. See that thou usest the Divine Names with all reverence and humility for cursed is he that taketh the Name of the Vast One in vain.

When thou tracest the Symbol of a Planet in the centre of a Hexagram, thou shalt make the same of a proportionable size to the interior of the Hexagram, and thou shalt trace them from left to right generally following the course of the Sun as much as possible. Caput and Cauda Draconis may follow the general rule.

When thou shalt invoke either the Forces of one particular Planet or those of them all, thou shalt turn thyself towards the Quarter of the Zodiac where the Planet thou invokest then is. For owing both to their constant motion in the Zodiac and to the daily movement of the same, the position of a Planet is continually changing, and therefore it is necessary for thee in such a case to erect an astrological chart of the position of the Planets in the heavens for the actual time of working, so that thou mayest see the direction of each Planet from thee. This is even more necessary when working with the Planets than with the signs of the Zodiac.

When thou shalt desire to purify or consecrate any place, thou shalt perform the Lesser Banishing Ritual of the Hexagram, either in conjunction with, or instead of that of the Pentagram, according to the circumstances of the case. For example, if thou hast been working on the plane of the Elements before, it will be well to perform the Lesser Ritual of the Pentagram before proceeding to thee work of a Planetary nature, so as thoroughly to clear the places of Forces which, although not hostile or evil of themselves, will yet not be in harmony with those of an altogether different Plane. And ever be sure that thou dost complete the circle of the place wherein thou workest.

These are the four forms assumed by conjoining the two triangles of the Hexagram on which the Lesser Ritual of the Hexagram is based.

The angles are attributed as in the diagram. Its affinity is with the Eastern Quarter; the position of Fire in the Zodiac. (Note: To form these from the usual Hexagram, lower the inverted triangle, then reverse it by throwing the Lunar angle up to the top from being lowest. Mars and Jupiter do not change sides.)

The second form is the ordinary Hexagram with the attribution of the angles as usual: the affinity being rather with the Southern Quarter, the position of Earth in the Zodiac, and of the Sun at his culmination at noon.

The angles are attributed as shown and its affinity is with the Western Quarter, the position of Air in the Zodiac.

The angles are attributed as shown and its affinity is with the Northern Quarter, the position of Water in the Zodiac.

With each of these forms the Name Ararita is to be pronounced. Also as in the preceding cases there will be seven modes of tracing each of these four forms, according to the particular Planet with those Forces thou art working at the time.

The Hexagrams of Saturn may be used in general and comparatively unimportant operations, even as the Pentagram. In these four forms of the Hexagram thou shalt trace them beginning at the angle of the Planet under whose regimen thou art working, following the course of the Sun to invoke, and reversing the course to banish. That is to say, working from left to right for the former and from right to left for the latter. Remember always that the symbols of the Elements are not usually traced on Sigils but are replaced by the Kerubic Emblems of Aquarius, Leo, Taurus and the Eagle head.

Commence with the Qabalistic Sign of the Cross as in the Lesser Ritual of the Pentagram, and use what manner of Magical implement may be necessary according to the manner of working, either the Lotus Wand or the Magical Sword.

Following the course of the Sun, from left to right and thou shalt pronounce the name Ararita, vibrating it as much as possible with thy breath and bringing the point of the Magical Implement to the center of the figure.

From right to left, and see that thou closest carefully the finishing angle of each triangle. Carry thy magical implement round to the South and if thou desirest to invoke trace the figure thus:

Bring as before the point of thy magical implement to the center and pronounce the Name Ararita.

Then pass round again to the East so as to complete the circle of the place wherein thou standest, then give the LVX signs and repeat the analysis of the Pass-word INRI of the Adeptus Minor Grade.

Now in the Supreme Ritual of the Hexagram, when thou shalt wish to attract in addition to the forces of a Planet, those of a Sign of the Zodiac wherein he then is, thou shalt trace in the centre of the invoking Hexagram of the Planet, the Symbol of that Sign of the Zodiac beneath his own; and if this be not sufficient, thou shalt also trace the invoking Pentagram of the Sign as it is directed in the ritual of the Pentagram.

In the tracing of the Hexagram of any Planet thou shalt pronounce therewith in a vibratory manner as before taught, both the Divine Name of the Sephira which ruleth the Planet and the Seven-letterd Name Ararita, and also the particular letter of that Name which is referred to that particular Planet.

Now if thou shalt wish to invoke the forces of One particular Planet, thou shalt find in what Quarter of the heavens he will be situate at the time of working. Then thou shalt consecrate and guard the place wherein thou art by the Lesser Banishing Ritual of the Hexagram. Then thou shalt perform the Lesser Invoking Ritual of the Hexagram, yet tracing the four figures employed from the angle of the Planet required, seeing that for each Planet the mode of tracing varieth. If thou dealest with the Sun, thou shalt invoke by all six forms of the Figure and trace within them the Planet Symbol and pronounce the Name Ararita as has been taught.

Then shalt thou turn unto the quarter of the planet in the Heavens and shalt trace his invoking Hexagram and pronounce the proper Names, and invoke what Angels and Forces of that Nature may be required, and trace their Sigils in the air.

When thou hast finished thy invocation thou shalt in most cases license them to depart and perform the Banishing Symbols upon it which would have the effect of entirely de-charging it and reducing it to the condition it was in when first made —that is to say dead and lifeless.

If thou wishest to bring the Rays of all or several of the Planets into action at the same time, thou shalt discover their quarter in the Heavens for the time of working, and thou shalt trace the general Lesser Invoking Ritual of the Hexagram, but not differentiated for any particular Planet, and then thou shalt turn to the Quarters of the respective Planets and invoke their forces as before laid down; and banish them when invocation is finished, and conclude with the Lesser Banishing Ritual of the Hexagram. And ever remember to complete the circle of the place wherein thou workest, following the course of the sun.

Lotus Wand

This is for general use in Magical Working. It is to be carried by the Z.A.M. at all meetings of the Second Order at which he has the right to attend.

1. It is to be made by himself unassisted.
2. Consecrated by himself.
3. Used by himself alone.
4. Untouched by any other person.
5. Kept wrapped in white silk or linen.

It will thus be free from external influences other than his own, on the human plane. The Wand has the upper end white; the lower is black, and between there are 12 colours referring to the 12 zodiacal signs in the positive and masculine scale of colour. At the upper end of the white is fixed a Lotus Flower in three whorls of 26 petals; the outer 8, the middle 8, and the inner 10 petals. The Calyx has 4 lobes or sepals of orange color. The flower centre is orange. The wand should be from 24 to 40 inches long, of wood about an inch in diameter. See next page for definition of XX.

The bands of white, twelve colours, and black, may be painted or enamelled, or formed of coloured papers gummed on. The lengths of the band should be such that the white is longest, then the black, then the twelve colours in length. The colours must be clean, brilliant and correct.

The Lotus Flower may be of metal or cardboard, in three whorls of 8, 8, and 10 petals, white internally, with the tips curved inward a little. Outside, the petals should be olive green with five markings, as shown in diagram.

The flower centre should be of orange colour, or a brass bolt to keep all together will serve the same purpose.

As a general rule use the White end in Invocation but use the black end to Banish. The white end may be used to banish by tracing a banishing symbol against an evil and opposing force which has resisted other efforts.

By this is meant, that by whatever band you are holding the wand, whether by white for spiritual things, black for mundane, blue for Sagittarius, red for fiery triplicity etc. you are when invoking to direct the white band externally to the quarter desired. When banishing to point the black or lowest end to the quarter. But the Wand is never to be inverted. So when very material forces are concerned, the black end may be most suitable for invocation, but with the greatest caution.

In working on the Plane of the Zodiac, hold the wand by the portion you refer to between the thumb and two fingers. If a planetary working be required, hold the wand by the portion representing the day or night-house of the planet, or else by the Sign in which the Planet is at the time.

Should the action be with the elements, one of the signs of the triplicity of that element should be held according to the nature of the elements intended to be invoked.

Thus bearing in mind that the Kerubic Emblem is the most powerful action of the element in the triplicity.

Leo-violent heat of summer.
Aries-beginning of warmth of spring.
Sagittarius-waning of heat in autumn.

Hold the Wand by the White portion for all Divine or Spiritual matters, or for Sephirotic influences, and for all the processes of Rising on the Planes.

The ten upper and inner petals refer to the purity of the ten Sephiroth. The middle 8 refer to the counter-charged natural and spiritual forces of fire and air. The lowest and outer 8 refer to the powers of earth and water. The central amber portion refers to the Spiritual Sun. The outer calyx of four orange petals shows the action of the Sun upon the elements perfecting the life of things by differentiation.

The Lotus Flower is not to be touched in working. In Sephirotic and Spiritual things however the flower is to be inclined towards the forehead. To rise in the planes the orange coloured centre is to be fully directed to the forehead.

Fourth, place the Altar in the middle of the room, cover and drape it with a black cloth.

Fifth, arrange upon it the Cross and Triangle, the Water at the base of the triangle, the Incense and Rose in the East above the Cross, the Lamp at the South.

Fourteenth, purify the room, first with water, and then with fire, as in the Neophyte grade, repeating as you do so these two passages from the ritual of the 31st Path: With water: So therefore first the Priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea.

Fifteenth, with fire: And when after all the phantoms are banished thou shalt see that holy and formless five, that fire which darts and flashes through the hidden depths of the Universe, hear thou the Voice of Fire.

Take up the Wand again by the white portion, circumambulate the room three times and at West, facing East repeat the adoration.

Holy art Thou, Lord of the Universe!
Holy art Thou whom Nature hath not formed!
Holy art Thou! the Vast and Mighty One!
Lord of the Light and of the Darkness!

Sixteenth, perform the Supreme Invoking Ritual of the Pentagram at the four quarters of the room, tracing the proper pentagram at each quarter.

Seventeenth, stand then in the Eastern Quarter; face the East; hold the Wand by the white portion; give the sign of Adeptus Minor. Look upward, hold the Wand on high and say:

Eighteenth, facing consecutively the quarter where each Sign is, repeat in each of the 12 directions the Invocation which follows, using the appropriate Divine and Angelic Names and Letters for each special Sign. Begin with Aries. Hold the wand at the appropriate coloured part, and in left hand the element from off the altar which is referred to the Sign and say:

(For Aries) "The Heaven is above and the earth is beneath, and between the Light and Darkness the Colours vibrate."

I supplicate the powers and forces governing the realm and place and authority of the Sign Aries by the Majesty of the Divine name YHVH with which in earth life and language I ascribe the letter Heh, to which is allotted the Symbolic tribe of Gad, and over which is the Angel Malchidael, to bestow this present day and hour and confirm their mystic and potent influence upon the Red band of this Lotus Wand, which I hereby dedicate to purity and to occult work. May its grasp strengthen me in the work of the character of Aries and his attributes.

Nineteen, as this is recited, trace in the air with the Lotus end the invoking Pentagram of the Sign required, and hold the corresponding element from the Altar in the left hand, while facing in each of the 12 Zodiacal directions.

Twenty, then lay the wand on the Altar, the Lotus pointing towards the East. Stand on the West side of the Altar, face the East and say:

O Isis! Great Goddess of the Forces of Nature, let Thine influence descend and consecrate this Wand which I dedicate to Thee for the performance of the works of the Magic of Light.

Twenty-second, purify the room by Water and by Fire as at the first, then performing the reverse circumambulation.

In the Name of Yeheshuah I now set free any Spirits that may have been imprisoned by this Ceremony.

Rose Cross

The Rose and Cross is for general use in magical working and is to be worn by the Zelator Adeptus Minor at all meetings of the Second Order at which he has the right to be present.

It should be suspended from a yellow silk collarette or ribbon. It is to be made and consecrated by him unassisted and when not in use should be wrapped in white silk or linen. Like the Lotus Wand, it should not be touched by another person after consecration, only by its owner.

It is a complete synthesis of the Positive, Masculine, or Rainbow Scale of Colour attribution, the ‘Scale of the King,’ as it is called. These colours may be found in a Knowledge Lecture. The four ends are attributed to the Elements, the white portion to the Spirit and to the Planets, the 22 petals of the Rose to the 22 paths. it is the Cross in Tiphareth, the receptacle and centre of the forces of the Sephiroth and the Paths. The extreme centre of the Rose is White, the reflected spiritual brightness of Kether, bearing upon it the Red Rose and Golden Cross from which the second Order takes its name; the symbols of the rescuing force.

Around the Hexagram on the white part, below the Rose, are placed the planets in the order which is the Key of the Supreme Ritual of the Hexagram. Around the Pentagrams are the symbols of the Spirit and the four Elements in the order which is the Key of the Supreme Ritual of the Pentagram. in each of the floreated ends of the Cross itself are arranged the three Alchemical principles, but in different order in each element, and as showing their operation therein.

The uppermost arm of the Cross allotted to Air, is of the yellow colour of Tiphareth. in it the flowing philosophic mercurial nature is chief and without hindrance to its mobility, hence the ever moving nature of Air. Its Suiphurous side is drawn from the part of Fire whence its luminous and electrical qualities, its Saline from the Water, whence clouds and rains, from the action of the Solar forces.

The lowest arm of the Cross allotted to Earth is of the four colours of Malkuth, the Earth being of the nature of a container and receiver of the other influences. The Citrine answers to its airy part; the Olive to the watery; the Russet to the fiery part; and the Black to the lowest part, earthy of the Earth.

Here is also the Mercurial part chief, but hindered by the compound nature, whence its faculty becomes germinative, rather than mobile. While the Sulphur and the Salt are respectively from the sides of Water and Fire, which almost neutralize their natural operation and bring about the fixedness and immobility of Earth.

The extremity allotted to fire is of the scarlet colour of GEBURAH, and in it the Suiphurous nature is chief, whence its powers of heat and burning. The Salt is from the side of water, whence the necessity for a constant substantial pabulum whereon to act; and the Mercury is from the side of Air, whence the leaping, lambent motion of flame especially when acted on by wind.

The extremity allotted to Water is of the blue color of CHESED and in it the Salt nature is chief as exemplified in the Salt nature of the Ocean, to which all waters go; and thence also is derived the nature of always preserving the horizontal line. The Mercury is from Earth whence the weight and force of its flux and reflux. Its Sulphur part is from the Air

whence the effects of waves and storms; so that the dispositions of these three principles form the key of their alchemical operation in the elements.

The white rays issuing from behind the Rose at the inner angles between the arms, are the rays of the Divine light issuing and corruscating from the reflected light of Kether in its centre. The letters and symbols on them refer to the analysis of the Key Word of an Adeptus Minor.

The above is the means by which the opening of the Vault is accomplished. Its associations are as follows:

The first I is attributed to Virgo, as well as L in (LVX), the letter N is attributed to Scorpio, as well as V in (LVX), the letter R is attributed to the Sun, as well as X in (LVX), the final I merely repeats some of the attributions.

The Twelve letters of the 12 outer petals follow the order of the Signs of the Zodiac.

The Seven Double letters of the middle row are allotted to the Planets in order of their exaltations, the planets being wanderers, and the stars fixed with respect to the Earth.

The Three Mother Letters are allotted to the Elements, and are so arranged that the petal of Air should be beneath the arm of the Cross allotted to Air. While those of Fire and Water are on counterchanged sides so that the forces of the arms of the Cross should not too much over rule the Planetary and Zodiacal forces in the Rose, which might otherwise be the case were the petal of Fire placed on the same side as the arm of Fire, and that of Water on the arm of water.

The mode of Sigil formation from the Rose petals is taught in another place in this volume.

At the top is written in Latin: 'The Master Jesus Christ, God and Man,' between four Maltese crosses, which represent the four pyramids of the Elements opened out.

This is placed at the uppermost part because here is affirmed the descent of the Divine Force into Tiphareth, which is the central point between Supernals and Inferiors. But at the lowest part is written the Motto of the Zelator Adeptus Minor, because therein is the affirmation of the elevation of the Human into the Divine.

But this is impossible without the assistance of the Divine Spirit from Kether, whence the space above Malkuth is white upon the front aspect of the Cross—white being the Symbol of the Spiritual rescuing from the material.

In the centre, between the symbols of the Alchemical Principles of which the outermost is Sulphur, the purgational fire of suffering and self-sacrifice is written in Latin: 'Blessed be the Lord our God who hath given us the Symbol SIGNUM'and this is a word of six letters, thus representing the six periods (creative) in the Universe. And the Regimen of the Planets necessary ere the Glory of the Sun can be obtained.

The Cross may be cut out of cardboard and the coloured portions may be painted or formed by pasting on portions of coloured paper of the required shape. The colours must be correct and clear and brilliant. If they are not the symbol is useless either as a Symbol or insignium. Actually evil effects may follow if the colours are not clear and brilliant or if they are dirty. If this occurs, the whole should be destroyed, for faulty colours and shapes in Divine Symbols are a degradation of Divine Things and are practical blasphemy, because it is substituting the evil and disorderly for the good.

For the petals, one pattern may be designed and several cut at once from it, superimposing several coloured papers.

No dimensions are officially given for the Rose Cross but pragmatism dictates that it should be about 7-8 inches in length.

4. Place on it the Rose, Cup, Salt, and Fire, but place Cup between the Cross and Triangle as in the Neophyte Grade, with the Rose and incense at the East side.

6. Stand at the West side of the Altar and have thy Lotus Wand (consecrated) with thee.

13. Purify the chamber with Water in the four quarters. So therefore first the Priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea.

14. Purify the chamber with Fire in the four quarters repeating: When after all the phantoms are banished 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 Fire.

"Holy art Thou, Lord of the Universe!
Holy art Thou, Whom Nature hath not formed!
Holy art Thou, the Vast and Mighty One!
Lord of Light and of the Darkness!"

19. Perform the Supreme Invoking Ritual of the Pentagram at the Four quarters of the Chamber.

21. Make over the Rose Cross, in the Air with the Lotus wand and as if standing in the centre of the Rose, the symbol and invoke all the Divine and Angelic Names of the Tiphareth by a special form as follows:

22. Describe over the white portion the invoking Hexagrams of the planets as if standing upon it, repeating the necessary names and holding the Wand by the white portion.

23. Describe the equilibriating Pentagrams of Spirit, and the words EXARP—BITOM—HCOMA—NANTA as previously laid down.

24. Then over the four coloured portions (arms) in turn describe the Invoking Pentagrams of each Element, using the Words and Grade Signs and repeating the verse of Genesis 11, 11-13, 14, 15 referring to each. Holding the wand by the part allotted to the Kerubic sign of the Element.

25. Lastly — holding the Wand again by the white part, describe a circle from left to right over the outermost 12 petals of the Rose pronouncing the name ADONAI vibrating it as taught.

26. Describe a similar circle over the seven middle petals pronouncing the word ARARITA.

Sigils from the Rose

In the Opening Ceremony of the grade of Adeptus Minor the complete Symbol of the Rose and Cross is called the ‘Key of Sigils and of Rituals.’ It is further said that it represents the Forces of the 22 Letters in Nature, as divided into a Three, a Seven, and a Twelve.

The inner Three Petals of the Rose symbolise the active Elements of Air, Fire, and Water, operating in the Earth, which is as it were the recipient of them, their container and ground of operation. They are coloured, as are all the other petals, according to the hues of the Rainbow in the masculine scale. The seven next Petals answer to the Letters of the Seven Planets, and the Twelve Outer to the Twelve Signs of the Zodiac.

If thou wilt trace the Sigil of any word or name either in the Air, or written upon paper, thou shalt commence with a circle at the point of the initial letter on the Rose, and draw with thy magical weapon a line from this circle unto the place of the next letter of the name. Continue this, until thou hast finished the word which the letters compose. If two letters of the same sort, such as two Beths or Gimels, come together, thou shalt represent the same by a crook or wave in the line at that point.

And if there be a letter, as Resh in Metatron, through which the line passeth to another letter and which yet formeth part of the name, thou shalt make a noose in the line at that point thus: (____0___) to make the same.

If thou art drawing the Sigil thou mayest work it in the respective colours of the letters and add these together to form a synthesis of colour. Thus the Sigil of Metatron shall be:

blue, greenish-yellow, orange, red-orange, and greenish-blue: the synthesis will be a reddish-citron.

Now we will discuss, for example, the Sigils of the Forces under Binah, the Third Sephirah. The Sigils for the plane of a Sephirah are always worked out on this system in this order:

Second: Sigil of the Divine Name, representing the force of the Sephirah in the World of Atziluth. For Binah, YHVH ELOHIM.

Third: The Sigil of the Archangel, representing the force of the Sephirah in Briah TZAPHQIEL.

Fourth: Sigil of the Choir of Angels, representing the force of the Sephirah in Yetzirah ARALIM.

Fifth: The Sigil of the Sphere of the Planet representing the force of the Sephirah in Assiah - SHABBATHAI.

Finally, the Sigils of any other names whose numbers have some relation to the powers of the Sephirah or its Planet. Yet these latter (the Sigils of the Intelligence and Spirit) are more usually taken from the Magical Kamea or Square of the Planets according to a slightly different system as will be shown hereafter.

Five Implements

The following includes, Sword description, Use, Consecration, Mode of use, Caution. Need of reverence.

This is for general use in Banishing for defense against evil forces, and in certain invocations.

Any convenient sword may be adapted for this use, the pattern of the hilt here given is not essential. But the handle, hilt and guard must be such as to offer surface suitable for inscriptions.

Pentagrams should be painted on salient portions because it is the lineal figure of GEBURAH.

The Divine and Angelic Names related to GEBURAH are then to be added and also their sigils taken from the Rose.

The Motto of the Adept is to be engraved upon it, or upon the hilt in letters of emerald green colour, in addition to the other mystic devices and Names.

The Blade should be clean and bright, and the hand hilt and guard should be painted bright scarlet. Upon this as a ground colour the inscriptions are to be added in emerald green.

It is to be used in all cases where great force and strength are to be used and are required, but principally for banishing and for defense against evil forces.

For this reason it is under the presidency of GEBURAH and of MARS. Thus their Names and forces are to be invoked at its consecration, which should take place onthe Day and Hour of Mars, or used during the course of the Fiery Tattwa.

Here again let the Z.A.M. remember his Obligation never to use his knowledge of practical magic for purposes of evil. Let him be well assured that if he do this, notwithstanding his pledge, the evil he endeavours to bring about will react on himself, and that he will experience on his own person and in his own affairs that very thing which he has endeavoured to bring about for another.

When it is desired to concentrate and to use the full force of the Sword, hold it thus. The pommel of the hilt rests in the palm of the hand, with the thumb and forefinger extended along the hilt, towards the guard.

Need of Reverence. Remember that there is hardly a circumstance in the Rituals, even of the First Order, which has not its special meaning and application, and which does not conceal a potent magical formula.

These ceremonies then have brought thee into contact with certain forces which thou hast now to learn how to awaken in thyself. And to this end, read, study and re-read what thou hast already received. Be not sure even after the lapse of much time, that thou hast yet fully discovered all that is to be learned from them.

To be of use unto thee, this must be the work of thine own inner Self— thine own, and not the work of another that so thou mayest gradually attain to the Knowledge of the Divine Ones.

Prepare the chamber, with a central Altar draped in black, with a red Cross, white Triangle, Rose and incense, Cup and water, Lamp, plate and salt, Rose Cross, consecrated Lotus Wand, white robe is desirable, the new Sword, Red cloak and Lamen.

An Invocation to Mars and Geburah. An Astrological figure to show position of Mars at the time. In wording and formulating the Invocation to the Forces of Geburah, force and strength are to be specially requested.

Place the Sword upon Altar, hilt to East near Incense, point to West near Water.

Saying, So therefore first the Priest who governeth the works of Fire must sprinkle with the Lustral Water of the loud resounding sea.

Saying, And when after all the Phantoms 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 Fire.

Circumambulate with Sun three times, grasping Wand by white band. Return to West, face East, say Adoration:

"Holy art Thou Lord of the Universe.
Holy art Thou Whom nature hath not Formed.
Holy art Thou the Vast and Mighty One.
Lord of the Light and of the Darkness."

Performing Lesser Invoking Ritual of the Hexagram of Mars, holding the Wand by White Band. Give Adeptus Minor Signs and analyse Key-Word.

Turn to face the direction in which you have found Mars to be standing so that the Altar is between yourself and Mars for convenience.

Describe Invoking Hexagram of Mars, saying: ELOHIM GIBOR. Then still holding Wand by White Band.

Recite your Invocation to the power of GEBURAH and the Forces of Mars, tracing the Sigil of each as you read it.

ELOHIM GIBOR. I beseech Thee to bestow upon this Magic Sword Power and Might to slay the evil and weakness I may encounter. In the Fiery Sphere of MADIM, strength and fidelity. May Thy Great Archangel KAMAEL bestow upon me courage wherewith to use it aright and may The Powerful Angels of the Order of SERAPHIM scorch with their flames the feebleness of purpose which would hinder my search for the True Light.

Then trace in the Air, slowly, above Sword, and as if standing upon it, the Invoking Hexagram of Mars. Do this with the Lotus end, still holding the White Band.

Next trace over the Sword the letters of the names in the invocation and their several Sigils.

Take up the Cup and purify new Sword with Water, making Cross upon it; put down Cup.

Take up new Sword and with it perform the Lesser Invoking Ritual of the Hexagram and also trace the Invoking Hexagram of Mars, repeating ARARITA and ELOHIM GIBOR.

Wrap up Sword, white or scarlet silk or linen. Henceforth no one else may touch it.

These are the Tarot Symbols of the letters of the Divine Name YHVH and of the Elements, and have a certain bond and sympathy between them. So that if even one only is to be used, the others should also be present, even as each of the Four Elemental Tablets is divided in itself into Four Lesser Angles, representing the other three elements bound together therewith in the same tablet.

Therefore also let the Zelator Adeptus Minor remember that when he works with these forces, he is, as it were, dealing with the forces of the letters of the Divine Name, YHVH.

Each implement must be consecrated, and when this has been done by an Adeptus, no one else may touch it.

The Staff of the Wand should be of wood, rounded and smooth, and perforated from end to end, and within it should be placed a steel rod, just so long as to project an inch beyond each end of the wood rod.

It is often convenient to form the Wand from cane which has a natural hollow through it. If of cane there should be three natural lengths according to the knots, so that these knots may be placed similarly to the manner in which they are placed in the figure which is such as a turner would produce.

One end of the Wooden Rod should be cone-shaped. The North end of the magnet, (known by its repelling the so-called North Pole of a compass needle) should be placed at the end of the Wand which is plain.

The whole is coloured flame scarlet, and divided into 3 parts by Yellow bands. The Cone shaped end has also painted upon its red surface three wavy flame-shaped YODS as ornaments; they are painted in bright yellow as in illustration.

The Divine and Angelic names of the Element Fire, should be there written in green paint along the Shaft and on the Cone.

Their sigils should be added with the Motto of the Adeptus. The green should be bright Emerald. The wand must then be consecrated.

The Wand is to be used in all workings of the Nature of Fire and under the Presidency of YOD and of the Wand of the Tarots. Sigils are not given. The Adeptus must work them out for himself.

Any convenient dagger or knife or sword may be adapted to this use, the shorter the better. The hilt, pommel and guard are to be coloured a bright pure yellow.

Upon this background, the divine and angelic names should then be written with purple or violet colour, together with their sigils from the Rose, and the motto of the Adeptus.

When using the Air Dagger in ceremonial work, it may be held in the usual way of a dagger — or as a knife, or as described for the Wand or Sword.

It is to be used in all works of an Airy nature and under the presidency of VAU and the Sword of the Tarot.

Let there be no confusion between the magical Sword and the Air Dagger. They belong to different planes and any substitution of one for the other is harmful.

The magical Sword is under GEBURAH and is for strength and defense. The Air Dagger is for Air, for VAU of YHVH, and is to be used with the other three elemental weapons.

The bowl should somewhat resemble the shape of a crocus flower, and must show eight petals. Thus a smooth glass cup is acceptable, though if it has eight cuts or ridges it is preferable.

These petals must be coloured bright blue, neither too pale nor too dark. They must be edged with bright orange colour which must be clear and correct — an exact complement of the blue, adequate to produce a flashing.

The petals may be formed by paint or from coloured paper pasted on the glass. (This is not really practical. If water spills over the rim of the glass, it may spoil altogether the stuck-on-paper. Paint is by far the better medium. I.R.) The proper Divine and Angelic Names are then to be written upon the petals in orange colour, together with their Sigils from the Rose. Then add the motto of the Adeptus. The stem and base may be painted blue also — but there is no advantage in this.

When using the Cup, you may sprinkle with Water from the Cup in the required direction.

It is to be used in all workings of the nature of Water, under the presidency of the letter HEH and the Cup of the Tarot.

The Pantacle or Pentacle should be formed of a round disk of wood, of about six inches in diameter and from half to one inch in thickness, nicely polished, and truly circular and of even thickness.

There should be a circular white border, with a white Hexagram upon each face of the disk. The space within the white ring should be divided saltire-wise into four compartments by two diameters at right angles.

The Divine and Angelic names should be written in black within the white border, each name followed by its sigil taken from the Rose. Crosses may be placed after each Sigil. The motto of the Adept is to be added.

The Pantacle should be the same on both sides and should be held in the hand with the Citrine part upmost, unless there be some special reason for using one of the other compartments.

It is to be used in all working of the nature of Earth, and under the presidency of HEH (final), and of the Pantacle of the Tarot.

All four weapons should be present at once on altar, with all four symbols of the Elements.

Lay the Fire Wand near the Lamp, the Cup near the Water, the Dagger near the Incense and the Pantacle near the Salt.

Each Elemental Weapon must be consecrated at a time (24 minutes) when the Tattwa of the Element concerned is in course.

The consecration of each weapon is a separate ceremony although they may be done successively.

The opening ceremony and the closing ceremony will suffice for one or all, however, and need not be repeated if all are consecrated on one occasion.

The Tattwa period is found in practice to suffice for the ‘Special Portion’ of the ceremony.

Prepare for each Element by the Invocation to the King and the Six Seniors from the Elemental Tablets, according to the instructions laid down in the that section of this book dealing at length with Enochian System.

After consecration, each implement is to be wrapped up either in White silk or in silk of the colour proper to the Element.

Before performing these four ceremonies it will be found wise to write out the complete form, including all pentagrams and other figures and sigils and invocations, using the notes here following as an outline. Otherwise, confusion will arise among Tablet names.

1. Take up the Lotus Wand by the Black portion, and say, Hekas Hekas Este Bebeloi. Put down the Wand and take up the Magic Sword and with it go to the East.

3. Lay down Sword, and purify with Water, saying, So therefore first the Priest who governeth the works of Fire must sprinkle with the Lustral Water of the loud-resounding Sea.

4. Consecrate with Fire, saying, And when, after all the Phantoms are banished, thou shalt see that Holy formless Fire, that Fire which darts and flashes through the hidden depths of the Universe, hear thou the Voice of Fire.

"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."

8. Varying with each Implement on different days, or 20 minutes between each commencement, according to Tattwas, perform Supreme Invoking Ritual of the Pentagram of the particular elemental Implement with Lotus Wand, holding it by apropriate band of the Kerubic Figure.

9. With the Lotus Wand in hand, and standing by the Altar and facing the Quarter of the Element whose Implement you are consecrating, describe in the Air over the Implement, as if standing upon it, the Invoking Pentagram of that Implement.

10. Invoke the Divine and Angelic Names already graven upon the Implement, making their letters and Sigils in the Air, over the Implement with the Lotus Wand.

12. Take up the Magic Sword, and read the Invocation to the King, tracing in the Air the Invoking Pentagram of the Element.

13. Still with the Sword, trace in the Air over the Implement the Hexagram of Saturn, and read the Invocation to the Six Seniors.

14. Then read the invocations of the Angels governing the Four Lesser Angles. During each, make the Invoking Pentagram of the Element whose implement is being consecrated, Cup, Wand, Dagger, or Pentacle, according to which lesser angle is in process, making the Pentagram in the air immediately over the Implement with the Sword.

Lesser Angle of Fire. O Thou Mighty Angel Bziza who art Ruler and President over the Four Angels of the Fiery Lesser Quadrangle of Fire, I invocate Thee to impress into this weapon the force and fiery energy of Thy Kingdom and Servants, that by it I may control them for all just and righteous purposes.

With the Sword, trace invoking Fire Pentagram with Lion Kerub. Lesser Angle of Water. O Thou Mighty Angel Banaa, Ruler and President over the Four Angels of fluid Fire, I beseech Thee to impress into this weapon Thy magic power that by it I may control the Spirits who serve Thee for all just and righteous purposes.

Lesser Angle of Air. O Thou Mighty Angel Bdopa, Ruler and President over the Four Angels and Governors of the subtle and aspiring Etheric Fire, I beseech Thee to bestow upon this weapon Thy strength and fiery steadfastness, that with it I may control the Spirits of Thy Realm for all just and righteous purposes.

Lesser Angle of Earth. O Thou Mighty Angel Bpsac, who art Ruler and President over the Four Angels of the denser Fire of Earth, I beseech Thee to bestow upon this weapon Thy strength and fiery steadfastness that with it I may control the Spirits of Thy realm for all just and righteous purposes.

Lesser Angle of Fire. O Thou Powerful Angel Hnlrx, Thou who are Lord and Ruler over the Fiery Waters, I beseech Thee to endue this Cup with the Magic Powers of which Thou art Lord, that I may with its aid direct the Spirits who serve Thee in purity and singleness of aim.

Lesser Angle of Water. O Thou Powerful Angel Htdim, Thou who art Lord and Ruler over the pure and fluid Element of Water, I beseech Thee to endue this Cup with the Magic Powers of which Thou art Lord, that I may with its aid direct the Spirits who serve Thee in purity and singleness of aim.

Lesser Angle of Air. O Thou Powerful Angel Htaad, Thou who art Lord and Ruler of the Etheric and Airy Qualities of Water, I beseech Thee to endue this Cup with the Magic Powers of which Thou art Lord, that I may with its aid direct the Spirits who serve Thee in purity and singleness of aim.

Lesser Angle of Earth. O Thou Powerful Angel Hmagl, Thou who art Lord and Ruler of the more dense and solid qualities of Water, I beseeh Thee to endue this Cup with the Magic Powers of which Thou art Lord, that with its aid I may direct the Spirits who serve Thee in purity and singleness of aim.

Lesser Angle of Fire. O Thou Resplendent Angel Exgsd, Thou who governest the Fiery Realms of Air, I conjure Thee to confer upon this Dagger, Thy mysterious and magical Powers, that I thereby may control the Spirits who serve Thee for such purposes as be pure and upright.

With the Wand trace invoking Air Pentagram with Aquarius as Kerubic emblem. Lesser Angle of Water. O Thou Resplendent Angel Eytpa, Thou who governest the Realms of Fluid Air; I conjure Thee to confer upon this Dagger, Thy Mysterious Powers that by its aid I may control the Spirits who serve Thee for such purposes as be pure and upright.

Lesser Angle of Air. O Thou Resplendent Angel Erzla, Thou who rulest the Realms of Pure and Permeating Air, I conjure Thee to confer upon this Dagger the Magic Power of which Thou art Master, whereby I may control the Spirits who serve Thee, for such purposes as be pure and upright.

Lesser Angle of Earth. O Thou Resplendent Angel Etnbr, Thou who rulest the Denser Realms of Air symbolised by the Lesser Angle of Earth,! conjure Thee to confer upon this Dagger the Magic Powers of which Thou art Master, whereby I may control the spirits who serve Thee, for such purposes as be pure and upright.

Lesser Angle of Fire. O Thou Glorious Angel Naaom, Thou who governest the Fiery essences of Earth, I invocate Thee to bestow upon this Pentacle the Magic Powers of which thou art Sovereign, that by its help I may govern the Spirits of Whom Thou art Lord, in all seriousness and steadfastness.

Lesser Angle of Water. O Thou Glorious Angel Nphra, Thou who governest the moist and fluid essences of Earth. I invocate Thee to bestow upon this Pentacle the Magic Powers of which Thou art Sovereign that by its help I may govern the Spirits, of whom Thou art Lord, in all seriousness and steadfastness.

Lesser Angle of Air. O Thou Glorious Angel Nboza; Thou who governest the Airy and Delicate Essense of Earth,! invocate Thee to bestow upon this Pentacle the Magic Powers of which Thou art Master, that with its help I may govern the spirits of whom Thou art Lord, in all seriousness and steadfastness.

Lesser Angle of Earth. O Thou Glorious Angel Nroam, Thou who governest the dense and solid Earth,! invocate Thee to bestow upon this Pentacle the Magic Powers of which Thou art Master, that with its help I may govern the spirits of whom Thou art Lord, in all seriousness and steadfastness.

Then take up the newly consecrated Implement and perform with it the Supreme Invoking Ritual of the Pentagram of its Element in the Four Quarters, preceding each

Pentagram with the Equilibriating Pentagram suitable. Close with Qabalistic Cross and Prayer. When completed each Implement is to be wrapped in silk or linen, white, or suitable colour.

Stand at West of Altar, and say, In the name of YEHESHUAH, I now set free any Spirits that may have been imprisoned by this ceremony.

If preferred, the Supreme Banishing Ritual of Pentagram of special element, if one or two or three Implements have been consecrated and not all four at same ceremony.

Enochi Clavis or the Tablets of Enoch

This article was scanned by Frater Alastor from: "The Seventh Ray" - "The Blue Ray", Book I,
published by CHS, Inc, Po Box 403, Silverado, California 92676. (Ordering information may be found at here.)

Clavicula Tabularum Enochi

THE LORD OF HOSTS HATH SAID: “Let the World have its time, and let there be Keepers, Watchers, and Princes placed over it, for years, months and days.”

Hence it plainly appeareth that the world was not committed to their charge from the Creation, but afterwards, and in diverse times and offices both to God and Man. Now we are to understand that there are FOUR OVERSEERS - ANGELS over the world whom the Eternal Power in His providence hath placed against the usurping, blasphemous misuse and stealth of the wicked and great enemies and tempters of man, the devils. Thus do the Divine Ones restrain the wicked.

Each of these Four Angelic Powers is a mighty Prince and Angel of the Lord, and they are set by his Divine decree, as chief Overseers over the several and respective parts of the world; viz: East, West, North and South.

And to them belong four characters, being tokens of the presence of the Son of God, by whom all things were made, in the Creation and are the natural marks of Holiness, and unto which belong four Angels severally, and before each one of these great Angelic Princes, are borne 3 banners, whereon are displayed 3 Great Names of God, comprehending 3, 4, and 5 which in all are 12. And these

12 Great Names of God govern all creatures upon Earth, both visible and invisible.

Each one of these 4 Great Angelic Princes hath 5 Presidential Angels or Guardian Princes attending him, under whom are 6 Angels called Seniors which St. John remembered (who, as their officers are, etc. ) judge the Government of their mighty Angelic King, and fulfill the will of God, as it is written, etc.

Under which Seniors are 4 Presidential Good Angels who are depositors of the commands of those that are the Superior Governors of the 4 Principal Angels, or quarters: East, West, North, and South, over which they are severally and respectively constituted and sit etc., etc.

Under whom again are many and numberless Aerial ministering subservient spirits of several offices, both good and bad, all which shall be further explained in the opening and exemplifying of the Tablets, etc., which is as followeth:

Here we have 4 Tables or Quadrangles, which are but one general table, only divided into 4 parts, East, West, North and South. In the center between these 4 Quadrangles is another little table joined cornerly to them all, and which serveth to unite the several parts of them together, according as they are to be diversely referred, as shall be shewed hereafter, etc.

The First Wathctower
Or
The Great Quadrangle of the East

The Second Wathctower
Or
The Great Quadrangle of the West

The Tablet Of Union

The Third Wathctower
Or
The Great Quadrangle of the North

The Forth Wathctower
Or
The Great Quadrangle of the South

Each single Quadrangle table containeth 12 Squares athwart and 13 downwards, the two middle lines downwards that are of black letters enclosed also within black ruled lines, and the middle line going athwart that again, composed also of black letters, enclosed between two black ruled lines and standing crosswise in the middle of the two perpendicular or upright lines, make up the name of the Mighty Angelic King and 3 Names of God, displayed in the Regal Banners borne before Him, being the arms of the Ensign, and the names of the 6 Angelic Seniors, governing in that Angle or Quarter of the compass which they are set over.

In every Lesser Angle of every Quadrangular Table standeth also black let ters enclosed within black ruled lines crosswise, in the form of a crucifix, out of which are collected the names of God that call forth and constrain those Angels and Spirits both good and bad, that are to be gathered out of that particular Lesser Angle, belonging and serving to that Quarterly Angle or Table.

The particular exemplification of all is as follows, viz: As in the East Quadrangle or quarterly Table (which is the first Quadrangle in the top towards the left hand).

The middle upward or perpendicular black lines, the first of them from the top downwards to the bottom hath these 13 letters:^[1]

The second which is the next upright or perpendicular line to it from the top downwards to the bottom hath these 13 letters:

The middle black line standing crosswise athwart these two upright or perpendicular black lines hath these 12 letters:

Being all added together and set crosswise in order as they stand in the Quadrangular Table, stand thus, as in the annexed form is represented, and so make the similitude of a cross.

There is ‘B’, the 5th letter in the middle black line athwart, and ‘A’, the 6th letter in the perpendicular line counting from the top downwards and ‘T’, the 6th letter in the 2nd perpendicular line counting from the top downwards and ‘A’, the 5th letter from the right hand to the left in the said middle athwart line, and ‘I’, the 6th letter ascending from the lowermost part of the second perpendicular line upwards, and ‘V’, the 6th letter ascending from the lowermost part of the first upright line, standing thus, into which six letters being added together put the letter ‘A’ or ‘H’, which two letters are concentrated with the aforesaid six letters (or either of them serveth) and these 7 or 8 letters make up the name ‘Bataivh, pronounced BATAIVAH. Which letters, set together as they stand in the Table, and they stand heteromaces or centrally therein, thus:

And this is the true Name of the Mighty Angelical King, Watchman, and Observer of the East Angle or Quarter of the World, etc.

Moreover, divide the middle crossline into 3 parts from the left hand unto the right, and divide it into 3, 4, and 5 letters, and they will make up these three words: ORO IBAH AOZPI, which are the 3 great Names of God, borne on the 3 Banners of the Arms of the Ensign belonging to the Great and Mighty Angel BATAIVAH, King and Governor of the East Angle.

The Names of the Six Angelic Seniors ruling in the East Angle under the Great Prince BATAIVAH are thus collected.

The 6th letter of the middle transverse or cross line going athwart the two upright black lines is ‘A’, and the letters from the righthand to the left, following it, as it were, backwards are ‘b’, ‘i’, ‘o’, ‘r’, ‘o’, which maketh the name ABIRO, and it is the name of the First Angelic Senior, made up of 6 letters, and if the letter ‘H’, which following the letter ‘A’, and if the 7th letter of the said transverse line, be added to and set before the other 6 letters, it maketh the name HABIORO, and is the name of the said first Angelical Senior comprehended of 7 letters.

Then take the aforesaid letter ‘A’, again (being the 6th letter in the middle transverse black line as aforesaid) and a second upward from thence to the top or uppermost letter of the first upright black line, and they are:

‘A’, ‘a’, ‘o’, ‘x’, ‘a’, ‘i’, ‘f’ making the word: AAOXAIF which is the name of the Second Angelical Senior.

Then again, take the letter ‘H’, which is the 7th letter in the said middle transverse line from the left to the right, and ascend from there to the uppermost letter in the 2nd perpendicular line, and the letters are: ‘H’, ‘T’, ‘m’, ‘o’, ‘r’, ‘d’, ‘A’, which maketh the word HeTMORDA, and this is the Third Angelical Senior.

Then again take the letter ‘H’, the 7th in the middle transverse line from the left to the right, and the letters following it forwards, and they are:

‘h’, ‘a’, ‘o’, ‘z’, ‘p’, ‘i’, which maketh the word: HAOZPI, and is the name of the fourth Angelical Senior, composed of 6 letters, and if the letter ‘A’, that standeth just next before the letter ‘H’, be added thereunto and set before the other six letters, then it maketh the name: AHAOZPI, which is the name of the Fourth Angelical Senior, composed of 7 letters.

Again take the said letter ‘h’, the seventh letter of the middle transverse line, and descend from thence downwards to the bottom or last letter in the second perpendicular line, and the letters are: ‘h’, ‘i’, ‘p’, ‘o’, ‘t’, ‘g’, ‘a’, making the word HIPOTGA, which is the name of the Fifth Angelical Senior.

And then again take the letter ‘A’, being the 6th letter in the middle transverse line from the left to the right, and from thence also descend downwards to the lowermost letter in the first upright line which are these: ‘a’, ‘V’, ‘T’, ‘o’, ‘T’, ‘a’, ‘r’, which maketh the word AVTOTAR, which is the name of the Sixth and last Angelical Senior ruling in the East Angle.

The Name of this Great Angelical and mighty Angel, or King of the East BATAIVAH, upon whom all the Angels and Spirits of the four lesser Angles in the Quadrangle or the East attend and give obedience, calleth out the forerecited 6 Seniors whose offices are to give Scientiam Rerum, Humanarum et Judicium, according to the nature of their parts, as in the East after one manner, in the West after another, and so of the rest, according to their several gubernations.4

Now for the 16 Servient Angels next in order under the 6 Angelical Seniors in this Eastern Quadrangle, their names are to be collected and composed out of each lesser Angle attendant in the Greater Angle, thus: In the uppermost Lesser Angle in the left hand of this Quadrangular tablet there is a small cross like form of black letters, whose perpendicular or upright line reacheth from the top of the said Lesser Angle to the middle black transverse line that goeth athwart that Quadrangle, and containeth six letters from the top downwards, which are: ‘i’, ‘d’, ‘o’, ‘i’, ‘g’, ‘o’, making the name IDOIGO, the which is one name of God which is used to call forth the subservient Good Angels, who are attendant next in order, under the 16 Angels next succeeding the 6 Seniors according to their graduation.

The transverse line going athwart that upright line in this Lesser Angle, being the uppermost line but one os of 5 letters, and they are these: ‘a’, ‘r’, ‘d’, ‘z’, ‘a’, making the name: ARDZA, which is another name of God. Now as the benevolent Angels serving in this Lesser Angle under the aforesaid 16 are ruled by and called forth by this name IDOIGO so by the name ARDZA they do what they are commanded, all which shall be further explained in exemplification hereafter following in their proper places.

This annexed example is the form of the black letters as they stand crosswise in the uppermost lesser Angle of the quadrangle, over the lesser transverse line are 4 red letters which are: ‘r’, ‘Z’, ‘I’, ‘a’, setting aside or leaving out the black letter ‘i’ standing in the midst between them, and it maketh the name: uRZLA, and this is the substance of the name of the first of those 16 angels, before spoken of, bearing rule next under the 6 Seniors in the Eastern Quadrangle. Then take away the first of these red letters which is ‘r’, and make it the last, and it maketh the name ZLAR or ZodeLAR (for ‘Z’ extended is to be pronounced Zod) which maketh the second name of the aforesaid 16 angels.

Again, make the 1st letter of the 2nd name the ‘Z’ the last of the third name, and the letters will be: LARZ, and it maketh the name: LARZod, which is the name of the 3rd of the 16 angels aforesaid.

Then again, by making the 1st of these 4 letters of this last name the last letter thereof, then will the letters be: ARZL, which maketh the name ARZeL, and it is the fourth of the 16 Angels. And these last are the 4 Angels bearing rule under the 6 Seniors in this first Lesser Angle serving to the Greater Eastern Quadrangle. And as to the names of these 4 Angels, governing in this Lesser Angle, serving to the Greater Quadrangle or East Quarter of the Table, and thus collected and gathered together, so are the names of the other 12 Angels set as governors and superiors over the 3 other Lesser Angles subservient to this Quadrangle.

As for example: The second Lesser Succeeding Angle of this Eastern Quarter is that in the right hand above, next to this here above explained, and hath in its upright or perpendicular black line these 6 letters: (1/i), ‘L’, ‘a’, ‘c’, ‘z’, ‘a’, making the name ILACZA (or LLACZA) which is also a Great Name of God, the transverse line whereof hath these letters: ‘p’, ‘a’, ‘L’, ‘a’, ‘m’, which being set together as they are in the Quadrangular Table, stand as in the annexed exemplification is herewith affixed.

The four red letters over the black transverse line of this Eastern Quadrangle are: ‘U’ (or ‘y’) ‘t’, ‘p’, ‘a’, making up the name: UTepA,which is the name of the 5th of the aforesaid 16 Angels, and the first of the 4 Superior Angels set over the second Lesser Angle, and governing therein next under the 6 Seniors. Then, as before, in the example of the first Lesser Angle, take away the first letter of these 4, and make it the last of the name. Then it will be TePAY (or TePAU), which is the name of the 6th of the 16 Angels aforesaid, and the 2nd of the Great Benevolent Angels governing this second Lesser Angle.

Again, take away the 1st letter of the 2nd name and make it the last, then it will be: PAYT (or PAUT), which is the name of the 7th of the aforementioned Angels, and the 3rd of the Benevolent Great Angels set over this second Lesser Angle. Likewise, take away the first letter of this last name, and make it the last, where it will make the name: AYTeP (or AUTP), which is the name of the 8th of the aforementioned 16 Angels, and of the 4th Governing Angle, set over this second Lesser Angle.

The other eight Angels names are to be collected after the same manner out of the other two Lesser Angels serving in the Eastern Quadrangle. That in the left hand underneath being the third Lesser Angle successively next following to the second, being that Lesser Angel on the right hand above, as is aforesaid, and that on the right hand underneath being the fourth and last of the Lesser Angles serving unto this Quarterly Great Angle.

Every one of the aforesaid four Angels whose names are thus gathered out of every Lesser Angle of the Greater Quadrangle wherein they are contained, are Great and Benevolent Angels, and bear rule and governance over those several angels successively. Under whom also are several benevolent angels, but far more inferior in power, yet of the same nature as their superiors are, under whom again are many Angels and Spirits of various different natures, both Good and Bad, whose offices are also manifold and various, and so gradually in their orders according as Divine Authority hath decreed and appointed both as to Good and Bad effects and purposes, as for example:

Those Benevolent Angels whose offices are of Physic, as they by their temperance and benevolence cure diseases, and by their splendour and celestial irradiations, preserve the Elemental vigour and Radical humidity of things to the prolongation of Life and Health, according to the nature of their parts, etc., so the malevolent and Evil spirits whose names are collected out of the same lesser Angle from whence the good Angels names are gathered, of the aforesaid officers are opposite in nature to them as to their malignity and envy of the prosperity of things. For, instead of curing Diseases, they cause them, and when permitted by the superior powers do thereby mortify and destroy things, and by their more gross, Evil, Terrestrial, and poisonous rays (being comparatively the same as the Aerial vapors of the Earth) would in fact, mortify and destroy the Elemental vigour and radical moisture of things, so that if their Envy were not restrained and bridled, nothing in this world could be preserved. But of this matter more shall be explained in its proper place.

As for example, the names of several Benevolent Angels subservient to those Superior Angels sitting over and governing in each Lesser Angle as follows. In the first Lesser Angle of the East Quadrangle, and under that black transverse line, are 4 lines of red letters, and leaving out the black letters in the middle upright line going between them, stands in the Lesser Angle of the Quadrangle as in annexed example, is represented the first line whereof hath these 4 letters: ‘C’, ‘z’, ‘n’, ‘s’, making the name CehZodeNeS, which is the name of one Inferior Benevolent Angel serving in this first Lesser Angle of the East Quadrangle.

Then, next under that the line hath these 4 letters: ‘T’, ‘o’, ‘T’, ‘t’, making the name: TOTeT, which is the name of another subservient Angel serving in this said Lesser Angle. The third line hath these 4 letters: ‘S’, ‘i’, ‘a’, ‘s’, making the name SIAS which is the name of another good Angel subservient to this said Lesser Angle.

The fourth, last line of this Lesser [Angle], hath these letters:’F’, ‘m’, ‘n’, ‘d’, making the name: eFeMeNDe, which is the name of another benevolent Angel subservient to this aforesaid Lesser Angle in the East Quadrangle.

The subservient good Angels of the 2nd Lesser Angle, thereof, to be selected in the same manner as before exemplified as thus, under the black transverse line of this second Lesser Angle, are also 4 lines of red letters, and leaving out the black letters that stand between them in the middle upright line, stand in this second Lesser Angle as is set forth in the tablet.

The first line of which 4 red letters are these: ‘o’, ‘Y’, ‘u’, ‘b’, making the name OYUBe, which is the name of one of the Inferior Benevolent Angels serving to this Lesser Angle.

The next or second line hath these four letters: ‘P’, ‘a’, ‘o’, ‘c’, which is another name of a subservient good angel, making the name: PAOC.

The third line hath these 4 letters: ‘r’, ‘b’, ‘n’, ‘h’, making the name: uRBeNeH, which is the name of another benevolent Angel serving to this Lessor Angle. The fourth line hath these 4 letters: ‘d’, ‘i’, ‘r’, ‘I’, making the name: DIRL, which is another name of a benevolent Angel serving this Lesser Angle.

The two other Lesser Angles below these two here explained have also the like subservient good angels attending them as those whose names are also to be collected there - out after the same manner as the former is, for their natures and offices and for calling them forth to visible apparition and verbal community shall be showed hereafter. And likewise of the malignant evil envious spirits, whose names are also to be collected out of each particular Inferior or Lesser Angle as they are severally and respectively subject and serving to the Greater Quadrangle, how to gather their names, and the calling them forth, etc., together with matters of concernment, some select consequences, and also what use is to be made of all. In like manner shall be set forth and explained hereafter, in their proper places, as shall follow in method.

First, as to the small Table, standing in the center between the 4 Greater Quadrangles and the use thereof. It is called the Tablet of Union, and showeth how to join such particular letters as are therein, to several particular names and letters in each of the Lesser Angles contained in each of the Greater Angles of the Table in general for the collecting and making up of other particular for such proper select material and intricate purpose, as they are to be attributed and referred to exemplification, whereof followeth:

The first line containeth these letters: ‘e’, ‘x’, ‘a’, ‘r’, ‘p’, and serve to bind the 4 Lesser Angles of the East Quadrangle together.

The Second line hath these letters: ‘h’, ‘c’, ‘o’, ‘m’, ‘a’, which serveth to bind the 4 Lesser Angles of the Second, or West Quadrangle together.

The Third line hath these letters: ‘n’, ‘a’, ‘n’, ‘t’, ‘a’, which serve to bind the 4 Lesser Angles of the third or North Quadrangle together.

The Fourth and last line hath these letters: ‘b’, ‘i’, ‘t’, ‘o’, ‘m’, and serveth to bind the 4 Lesser Angles of the 4th or South Quadrangle together, and note, the same that stretcheth from the left to the right, must also stretch from the right to the left. Observe also that the letters joining those names which may be put before the names of the 4 Angels sitting over and governing in each one of every particular Lesser Angle of the four greater Quadrangles, as well from the right as the left, is the name of God, whereby those Angels are called and do appear. As for example, the first line of this small Tablet of Union is ‘e’. The name of the first Angel sitting over the first Lesser Angle of the East Quadrangle is (V) rzla, Take away the letter (v), being the first letter of pronouncing the name, and put instead thereof the said letter ‘E’ thereto before it, the name will be ERZLA, which is the name of God which governeth and calleth forth the Angel VRZLA, and also the three other Angels that are set over the first Lesser Angle of the East Quadrangle. The name of the First Angel sitting over the Second Lesser Angle is UTePA (or YTPA). Then, by adding the aforesaid letter ‘E’ thereto before it, the name will be EUTePA (or EYTPA), which is the name of God governing those four Angels sitting over the Second Lesser Angle of the East Quadrangle by which they are called forth, and do appear.

The name of the first Angel sitting over the third Lesser Angle is: CeNBAR, before which the aforesaid letter ‘E’ being added, maketh it: ECeNBAR, which is the name of God governing those four Angels whereby they are called forth and do appear.

Then again, the name of the first Angel sitting over the fourth Lesser Angle of the East Quadrangle is: XeGeZod when, by adding the said letter ‘E’ before it, maketh it: EXeGeZod which is the name of the God that governeth, and whereby these 4 Angels are called forth and do appear. And thus are gathered the 4 great names of God governing those 16 Angels bearing rule under the 6 Angelical Seniors in this Eastern Quadrangle, and whereby they are called forth and do appear as aforesaid.

There are four letters left of this first line of this said Tablet of Union, which are: ‘X’, ‘a’, ‘r’, ‘p’. Every name sounding of three letters beginning out of the first line, and out of these 4 letters, is the name of a Devil or Evil Angel, as well from the right as from the left, excepting the line containing the names of every one of the 4 Angels sitting over and governing in every Lesser Angle in each one of the four Greater Quadrangles which are the 16 great benevolent Angels mentioned next in power under the 6 Seniors in each Quadrangle, severally and respectively being the uppermost lines over every transverse black line of the Lesser Angles. They are not to be made use of herein because they have no participation with evil spirits, etc.

As for example, thus: The four lines that are under the transverse blackline of the first Lesser Angle in the East Quadrangle, the names of the Good subservient Angels are only to be made use of therein.

The first letters are: ‘c’, ‘z’, then take the letter ‘X’ in the Tablet of Union, and add it before them, it will make up the name XCeZ, which is the name of an Evil spirit. The two next letters against ‘Cz’ on the right hand, the other side of the upright black line going between are: ‘n’, ‘s’, making the word NeS, (or eNeS). Then by adding the said letter ‘X’ thereto beforeit, it maketh XeNeS. which is another name of an evil spirit, and if the name XCeZ be made backward from right to the left then it will be ZedoCXe which is another name of an Evil Spirit. So likewise if the name XeNeS, be made backward as aforesaid, then it will be: Es-Enex, which is the name of a Devil.

The next two letters below ‘c’, ‘z’, are “T’, ‘0’, and the next letter to the letter ‘X’ in the Table of Union is ‘A’, which being added to the two said letters T.O. from the left to the right maketh the word: ATO, but being added thereto from the right to the left, then it will be: AOT, which are the names also of an Evil Spirit or Angel of an Infernal as well as an Aerial nature.

The two next letters against ‘T’, ‘0’, and the Right hand side of the upright black line are: ‘T’, ‘t’, the letter ‘A’ being added thereto before, from the left to the right, maketh the name: ATeT, and being added thereto from the right to the left as it happeneth, maketh also the same name.

The two first letters in the third line under the black transverse line of the first Lesser Angle of the East Quadrangle are: ‘S’, ‘I’, the third letter of the 1st line in the Tablet of Union (setting aside the letter ‘C’ being the 1st letter of the line which belongeth only to the 16 Angels, sitting as governors over these four Lesser Angles, or rather of every four lines of red letters over every 4 black transverse line in each Lesser Angle of this East Quadrangle), and it is ‘R’, but adding it to the two letters: ‘S’, ‘I’, before from the left to the right, make the name: Re Si, but added thereunto from the right to the left maketh the name: R.I.E.S. which are the names likewise of two evil spirits.

The two letters against ‘S’, ‘I’, on the other side of the black upright line are: ‘A’, ‘5’. The letter ‘R’, added thereunto from the right to the left maketh the name: ReSA, but being adde’d thereto from the left to the right maketh the name: RAS. The 1st two letters in the last of the four lines under the overthward or transverse line aforesaid of this first angle of the East Quadrangle are: ‘f’, ‘m’. The last letter in this first line of the Table of Union is ‘P’, which being added to the aforesaid two letters from the left to the right maketh the name: PeFeM. But if it be added thereto from the right to the left, then it maketh the name: PeMeF, which are also the names of two evil angels or devils. The other two letters against them on the other side of the black upright line are: ‘n’, ‘d’, to which add the letter ‘P’ before, from the left to the right, and it maketh the name: peNDe, but if the said letter ‘P’ be added thereto from the right to the left then it will make the name: PeDeN, which are likewise the names of 2 devils. And thus are gathered the names of certain evil spirits, which are likewise (the names) collected after the same manner out of all the other angles respectively in the Table, having only to observe that the first line in the Table of Union belongeth to the 1st or East Quadrangle. The 2nd line thereof to the Second or West Quadrangle, and the third line thereof belongeth to the Third or North Quadrangle, and the 4th line serveth to the fourth or South Quadrangle.

And the first letter of every line belong properly to the red line sitting over each of the lesser transverse or cross black lines in every Lesser Angle of that Quadrangle unto which the line is referred, as is aforesaid in the explanation of four Angels sitting over the first Lesser Angle of the East Quadrangle.

The other four letters in each line of the Table of Union serveth to collect, join together, and make up several names, both of good and bad Angels out of the 4 subservient lines, which are the red lines under the transverse black line of every Lesser Angle as hath been shown in the foregoing example. We will give you one exemplification more, by which it will be sufficient to understand the whole Table. That is as follows: As to the 3rd or North Quadrangle, the name of the 1st Angel sitting over and governing in the 1st Angle thereof is: BOZA, Then, taking the first letter of the 3rd line in the Table of Union, which is: ‘N’, and placing it before the name of the said Angel it maketh the word: eNBOZA, which is the great name of God that governeth, and by which these 4 great and Benevolent Angels are to be called forth to visible appearance. The name of the first Angel sitting over the 2nd Lesser Angle of the 3rd or North Quadrangle is: PHRA (or PHaRA). Then by adding the letter: ‘N’ thereto before the said name, then it will be: eNPHRA (or eNPHaRA), which is the Great Name of God that governeth those 4 Angels serving over the 2nd Lesser Angle of the 3rd or North Quadrangle and by which they are called forth and do appear. The name of the first Angel sitting over the 3rd Lesser Angle serving this North Quadrangle is: ReOAN. Then add the said letter ‘N’ before it, and make it NaROAN, which is the great name of God that governeth those 4 Angels sitting over that Lesser Angle, and whereby they are called forth and do appear.

Then again the name of the 1st Angel sitting over the 4th Lesser Angle serving the North Quadrangle is: TAOM. Then by adding the letter ‘N’ before it, it maketh the name: eNTAOM, which is the Great Name of God that governeth the four Angels sitting over this fourth Lesser Angle of the Third or North Quadrangle, and by which they are also called forth and do appear. So it is of the rest.

The first letter of the vertical line of the Table of Union added before the name of the first Angel sitting over each four Lesser Angels serving the Greater Quadrangle wherein they are, maketh the name of God that governeth each of those said four Angels, sitting over every said Lesser Angle unto which said Quadrangle, 1st, 2nd, 3rd, or 4th, each line of the Table of Union is properly referred as aforesaid. The other four letters of each line of the Tale of Union serve to the 4 red lines of 4 letters apiece, under the black cross or transverse lines of every Lesser Angle, and maketh up the names of several Evil Angels of a terres trial or infernal nature, that are composed and made up of 3 letters, by adding thereto the first, second, third, or fourth letter of the line of the Table of Union, being those four letters following the first.

Every line of the Table containing five letters linear along, and 4 downwards, every 1st letter belonging properly to the line placed over every black transverse or cross line in every Lesser Angle, in each Greater Quadrangle, and the other 4 letters to the 4 red lines placed under the said transverse lines successively, as they are to be referred and joined one to another thus.

The fourth line of the Tablet of Union belongeth to the 4th or South Quadrangle. The 1st letter thereof appertaineth to the 1st line thereof being ‘B’, that is of the 1st Lesser Angle. And likewise the 1st line of the 2nd, and so the 1st line of the 3rd, and the 1st line of the 4th Lesser Angle, serving to the 4th or South Quadrangle, being those lines placed over the transverse black lines of each Lesser Angle, The four letters following which are: ‘I’, ‘T’, ‘0’, ‘M’, belonging to the four red lines under the transverse black line thereof, the first of which 4 letters of Union (and the 2nd from the 1st) is ‘I’, and belongeth to the 1st red line under the transverse black line of this first Lesser Angle of the fourth or South Quadrangle. The 2nd letter (but 3rd from the 1st) is ‘T’, which appertaineth to the 2nd line. The 3rd letter (and fourth from the 1st) is ‘0’, and this appertaineth to the third line, the fourth and last letter (but fifth from the 1st) is ‘M’, and appertaineth to the 4th and last line, subservient in this Lesser Angle (being the 1st of the 4), serving the 4th and South Quadrangle, the use thereof has been already partly explained.

Having briefly explained how to collect the name of the Great and Mighty Angelical King of the East Quadrangle, and of the 3 or Great Names of God borne on the Banners before him, and of the Six Seniors and of the 16 Angels next under them, placed over every Lesser Angle subservient to this Greater East Quadrangle, and of some Angels, subservient to them, under whom are many benevolent Angels of Inferior Orders, the collecting of whose names are omitted being too tedious to exemplify, since this which hath been already said before is sufficient, and also how to collect the names of several evil spirits of terrestrial and infernal natures.

Now shall be showed the method how to invocate and call them forth to visible appearance.

The Three Great Names of God: ORO, IBAH, AOZPI, govern the King of the East angle whose name is: BATAIVA, and this name: BATAIVAH governeth the 6 Seniors, and by whom they are called forth and do appear. The name of God: eRZLA governeth the 4 Angels placed over the 1st Lesser Angle of this East Quadrangle. The name of God: EUTePA governeth the 4 Angels placed over the second Lesser Angle of this East Quadrangle. The name of God: EXeGeZoD govemeth the 4 Angels placed over the 4th Lesser Angle of this East Quadrangle. The name of God: ECeNBaR governeth the 4 Angels placed over the 3rd Lesser Angle of this East Quadrangle.

Then there is the middle black upright or perpendicular line in this 1st Lesser Angle subservient to the great Quadrangle of the East, the which hath these 6 Letters, from the top downward to the black line that goeth across the Quadrangle: IDOIGO, making the name: ARDZA.^[3] The Four Subservient Angels that are under the transverse black line of this said first Lesser Angle are ruled by the name: IDOIGO, and thereby are called forth and do appear, and by the name: ARDZA do what they are commanded. The like method is to be observed of the other three Lesser Angles of this East Quadrangle.

Then for the 2nd or West Quadrangle of the Table, the 3 Great Names of God displayed in Banners and borne before the Great Angel and Mighty King of this 2nd or West Quadrangle is to be collected out of the middle transverse black line that go crosswise athwart the Quadrangle, and to be composed of 3, 4 and 5 Letters, after the same manner as it before taught in the 1st or East Quadrangle. And so likewise of the other succeeding North and South Quadrangles.

The three great and powerful names of God governing the mighty and Angelical monarch of the 2nd or West Quadrangle whose name is: RAAGJOS (or RAAGIOSeL), are eMPeH, ARSeL, GAIOL, and the Royal High Name RAAGIOSeL governeth the 6 Seniors, and by which they are called forth and do appear.

The Name of God: He TAAD (the ‘He’ is the ‘H’ of HCOMA, the ‘Water Line’ of the Tablet of Union) govemeth the 4 Angels placed over the 1st Lesser Angle of this second of West Quadrangle.

The Name of God: He TeDIM governeth the 4 Angels placed over the 2ndLesser Angle of this second or West Quadrangle.

The Name of God: He MAGeL governeth the 4 Angels placed over the 3rd Lesser Angle of this 2nd or West Quadrangle.

The Name of God: He NLaReX governeth the 4 Angels placed over the 4th and last Lesser Angle of the 2nd or West Quadrangle of the Table, and by which name they are called forth and do appear.

Then there is the name of God: OBeGOCA, which are the 6 letters in the upright line of the 1st Lesser Angle in this 2nd and West Quadrangle, which name ruleth and calleth forth the 4 subservient Angels under the black transverse line, by the power whereof they do appear.

Then in the transverse line there is the word: AABeCO, by the efficacy thereof the said 4 subservient Angels do what they are commanded.

The Name of God: NELAPaR, which are the 6 letters of the upright black line ruleth the 4 Angels subservient in this second Lesser Angle, and by the power whereof they are called forth and do appear.

And by the name of God: OMEBeBe, the 5 letters in the transverse line, they do what they are commanded.

Then there is the Name of God: MALADI, in the upright line of the 3rd Lesser Angle by which the four subservient Angels herein are called forth and do appear.

Then there is the Name of God: OLAAD, in the transverse black line whereby they do what they are commanded.

The Name of God: IAAASDe, which 6 letters in the upright line of the 4th Lesser Angle of this second and West Quadrangle call forth the 4 subservient Angels in this Angle to visible apparition.

And the Name of God: ATAPA, which are the 5 letters of the black transverse line powerfully enforceth or constraineth them to do as they are commanded.

After the same manner and method are the other names of God peculiarly and and particularly to be collected out of the subsequent North and South Quadrangles by the virtue, power, and efficiency and at the nominating and pronouncing whereof, all the ministering Angels of Light, celestially dignified, both subservient and servient, even from the superior to the inferior orders, under the Great King or supreme head and governor of every respectively general or quarterly great Angle, according to their Degrees and Offices, are called forth and moved to visible appearance. And so accordingly to do what they are commanded as aforesaid. As for the evil spirits, more of them hereafter.

It is said before that the subservient Angels whose names are collected out of the four red lines under the black transverse line, in every Lesser Angle of the Table are next in order (or servients) under the other Angels whose names are collected out of the red line above the black transverse line in every Lesser Angle of the Table under which said servients are many benevolent subservients inferior to them and under whom again are many legions of assisting Angels, more inferior to them in power and authority. And likewise many legions of spirits more inferior again to them of several natures and offices, both good and bad, as originally decreed by Providence, who settled all things both Celestial, Aerial and Terrestrial gradation, to serve, and execute his commands according to their orders, officers, natures, governments and degrees, wherein they are placed, and hence it is affirmed that Aerial and Elementary spirits are of different and several natures, according as they were constituted and appointed in their several and respective offices, places, and orders, by the first and supreme degree of the Highest, in the observing and fulfilling his decrees and commands, according to his justice and mercy, and as often times, are the execution of Wrath and vengence yet worthless when God is pleased to wink at, and pass by our wickedness and to show mercy. And they oftentimes admonish, forewarn, and watch over us, and defend us from many dangers and perils, and are benevolent and helpful unto us in many respects, according to their offices, and are as our necessity requireth.

As to the evil and malicious spirits beforementioned, whose names are collected of three letters, by joining thereunto one letter of the Tablet of Union, to two of those letters in any line of those aforesaid lines of the Lesser Angle, either from the left to the right, of from the right to the left, they both serve to one and the same purpose, being taken out and placed in such a manner and order, accordingly as they are particularly referred to their proper places respectively, do make the name of a Devil, as hath been treated and showed by an example elsewhere before, etc.

In the first Lesser Angle of the East Quadrangle the upright black line there, if from the top downwards, hath the name of God: IDOIGO which name calleth forth the subservient Angels of that Angle. In the black transverse line thereof is the name of God: ARDZA, by which they do what they are commanded. So by the name of God: IDOIGO backwards are the malignant spirits whose names are made of three letters out of this Lesser Angle of the East Quadrangle to be called forth. And by the name of the God: ARDZA, backwards, they do also what they are commanded, so that the name: OGIODI causeth those to appear by order of IDOIGO, And by the name: ARDZA, backwards, commandeth them by the like order, etc.

In the second Lesser Angle of this said East Quadrangle is in the middle upright black line thereof, the name of LLACZA, which pronounced backwards is AZCALL, which name calleth the malignant Spirits, whose names are collected of three letters out of it, and by the name: MALAP which is the name: PALAM backwards, they do what they are commanded.

AIAOAI, which pronounced backwards is: IAOAIA and this calleth forth the evil spirits whose names are collected of three letters of this Angle, the transverse line whereof hath the name of God: OIIIT, which being pronounced backwards maketh the name: TIIIO, whereby they are constrained to obedience.

The upright black line of the fourth Lesser Angle of this said Quadrangle hath this name of God: AOVRRZ, which backwards is: ZRRVOA, and calleth forth those evil spirits, whose names are made of three letters throughout.

The transverse black line thereof, hath this name of God: ALOAI, which backwards is: IAOLA, which constraineth them to do whatsoever they are commanded to do, etc.

The like rule and method is to be observed in the other three Quadrangles of the General Table. Their offices shall be spoken of, by and by, so that for calling forth of any Angel or Spirit wither good or bad, and for their yielding obedience to do what they are commanded, the repetition of those names of God respectively, unto which they are diversely and severally referred, and by which they are governed, is sufficient.

The names of God that call forth the subservient Angels of each Lesser Angle of the Greater Quadrangle call for the evil spirits whose names are made of three letters of it, being pronounced backwards, for unto you, so he is a God.

Now as general use and signification of the Tables, and of the offices of the Angels, etc., and other remarkable observations etc., these Tables (or Tablets) contain all human knowledge.

They stretch to the knowledge of Solomon, for out of it springeth: (1) Physic, (2) the knowledge, finding, and use of metals, the virtues of them, (3) congelations and virtues of stones (they are all one matter), (4) the knowledge of all elemental creatures amongst us, how many kinds there are, and for what they are created.

Those that are in the Air, Water & Earth by themselves. The property of the Fire, which is the secret Life of all things. But those more particularly.

(1) The knitting together of natures. (3) The knowledge of all mechanical crafts whatsoever. (4) The secrets of man knowing, etc. (2) The moving from place to place as into this country or that.

Country

pleasure

lieth Four

Angels

placed over

the

First

Second

Third

Fourth

Lesser

Angle

of the

East

West

North

South

Great

Quadrangle

And also the destruction of nature and of things that may perish, as of the enjoying and knitting them together etc. Likewise, the offices of the sub-servient Angels in each of the Lesser Angles are as followeth:

The KNOWLEDGE OF: (1) Physic in all its parts, and of curing all diseases, etc. (2) The knowledge, finding, and use of metals, lieth in the four Angels serving in the first, second, third and fourth Lesser Angles of the East, West, North and South Greater Quadrangles. (3) The congelation of stone, and the virtue of all stones, transformations, transplantations. (4) The knowledge of all elemental creatures amongst us, how many kinds, and their use in the creation as they are severally placed in the four Elements, Air, Water, Earth, and Fire.

By these Tables may be known the several treasures of the waters, and the unknown caves of the Earth, etc. As for example, the subserving Angels in the second Lesser Angle of every Greater Quadrangle, and also all the ministering servient Angels under them give the knowledge, finding, and use of metals.

The benevolent Angels of that order will offer the passages of the sons of man (chiefly of serving) so that the Earth lying opened unto their Eyes, by the benevolent assistance of the Angels of Sight, they may plainly see and discover what treasures are in the Earth, both as to the natural mines of the Earth and all manner of Treasure Trove. And the Angels aforesaid are ministers for this purpose.

Treasure Trove, or such Treasure of the Earth as is lying therein, and that hath been heretofore in man’s possession is in the power of the Evil Spirits, whose names are made of three letters, and they can give the same to men, etc.

But as for the natural mines of the Earth, they have nothing, to dotherewith, nor have any power over it at all, those treasures belong properly to the benevolent subservient Angels who are formed in every second Lesser Angle of each Quadrangle who (as I said before) can lay the caves of the Earth open to the Eyes of man, etc. Where he may see the treasures of the Earth as they are therein contained in, and according to their several and respective natures, and properties, which being known to him, then hath he the benevolent assistance both of the good and bad Angels to serve his necessities therewith, according to the natures of their parts and offices, as to which they are concerned and are properly referred, and have power over, etc.

The nature and offices of the Evil Spirits, aforesaid, are quite contrary to those of the good Angels, as thus: The good Angels belonging to physic, the cure of diseases, possess the Elemental vigour and humid radicate of things natural, so on the contraty, the Evil Spirits maliciously bring in diseases, or seek to destroy the elemental vigour and strength of natural things, etc. The practice of all shall be shewed hereafter particularly in a treatise by itself.

Having briefly shown by an example of the 1st and East Quadrangle of the Table how to collect the name of the Great Angel thereof, or the mighty Angelical monarch, bearing Rule and governing the East part or point of the compass or angle, both celestially and terrestrially, and of the 6 Seniors, and of many other of governing and subservient Angels, and their natures and offices, both good and bad together, with the use of all, etc. The right understanding whereof is a sufficient evidence for unfolding the other 3 greater Angles of the Table, the use of which severally are the same as in this, for the names of God by which they are governed and unto which are the arms of the Ensigns or Banners borne before them.

The names of the Seniors, and the Angels governing and placed over every Lesser Angle of each Greater Quadrangle, and the names of God governing calling forth and commanding, and of the subservient benevolent Angels, officiating again under them, and the names of God commanding, calling forth and constraining them, and of many legions of others, both good and bad, are to be gathered and collected thereunto, after the self - same method, as is showed in the explanation of the East Quadrangle, and the offices also of all the angels comprehended in the greater East Angle, even from the superior monarch to the most inferior sub-servient, are the same as in this greater, East Angle, so in the other three greater Angles, respectively, viz: The offices and nature of the King and the Six Seniors are one and the same, alike, in all the 4 Quadrangles of this Table, so also are the offices and the natures of all the Angels, both governing and subservient in all the Lesser Angles serving to each Quadrangle. As the 1st Lesser Angle of this Eastern Quadrangle is of physic and compriseth the whole body thereof in all its parts, so doth the Lesser Angle in the second West Quadrangle, the like. And the first Lesser Angle of the 3rd Quadrangle, and the 1st Lesser Angle of the 4th Quadrangle, the same likewise.

So the Angles of the 2nd Lesser Angle of the East Quadrangle are of the same nature and offices as are the other three Lesser Angles of the West, North, and South Quadrangles, are of the same offices and nature, as the 3rd and 4th Lesser Angles of the East Quadrangle, and every way have the same signification, only they differ in this particular. That some are East, some West, North and South. A due consideration therefore ought to be had and carefully taken in calling them, always observing to invocate from such a point of the compass or Quire of Heaven where their power and abode is. And all other concerns herein as is requisite thereto, ought likewise to be directed to this or that, or such and such a Quarter or Angle unto which they properly appertain and are properly referred etc.

And with all is to be understood that the other letters of the table thus to be collected (as aforesaid) should seem hard to be pronounced for want of vowels to sound and make out each syllable, as to the pronouncing of a name proper, yet observing to pronounce every letter distinctly as if it had a vowel going before or following it, then it sounds well enough. And the reason of this strange kind of difference in our common orthography is, that there is not a letter, nor part of a letter, but is numbered and hath the same signification, etc.

Let the philosopher prepare a book of very fine parchment or paper, and write very fairly therein, as shall be here directed, etc., and also a handsome convenient chamber or place for practice. Which book must consist, first of the invocations of the names of God, and secondly of the Angels by the names of God, etc. As for example:

In the black transverse line that goeth athwart the East Quadrangle, there are these three Great Names of God thus:

Four days after the Book is written, the magical philosopher must only call upon the names of God, or rather on the God of Hosts, from the Four Angels or Quaternary points of the compass: East, West, North and South. And fourteen days after, he shall invoke the Angels by petition, and by the names of God to which they are obedient from the Angels or Mansions where they reside and dwell, East, West, North and South, as they are to be found in the Tables, etc.

The fifteenth day he shall clothe himself in a vesture made of white linen, and so have the apparition, use, and practice of the spiritual creatures, which, when he hath attained to (as no doubt but he may) he may be so expert in the practice part thereof, that he need not make use of the linen vesture, nor the Books, nor to be confined to any such observations and curiosities of place, or otherwise as was formerly commanded, as to the entrance into the knowledge and practice of this art in attaining to the society, converse, and use of the spiritual creatures. For if the Philosopher can in his 15 days retirement and reservation but retain and remember the names of the Angels and the names of God by which they are called forth, appear, and do what they are commanded, he may call upon them, converse with them, and make use of them (according to their nature and office) without either vestment or Book or choice place, but wheresoever or howsoever he will, or wheresoever he shall happen to be, etc.

For the calls, Invocations, invitations, or petitions, to be used herein, and that are to be curiously written in a select book to be made and provided for that purpose, according as is before expressed, is to be but a short and brief speech in verbis conceptis, as the mind shall prompt or dictate, observing the Angle or point of the compass, where ever he shall be in respect of the poles, etc.

And one thing a little extraordinary, take notice of, by the way, and that is this: Understand that the nature and offices of the subservient Angels of every second Lesser Angle of each Greater Quadrangle of the Table is the finding, knowledge and use of metals, to gather them together, etc.

This is meant as to the natural mines of the Earth, for they give neither coined money (which is such as hath been in use amongst men, and by them have been dispitefully hidden from posterity and commonly termed Treasure Tove or hidden treasure, etc.) and also is said elsewhere before, will lay the passage of the Earth, and the secret caves of the hills, open visibly to the sight of our eyes, that we may see and know what is enclosed and contained in the bowels thereof, and to instruct us in the use of metals, in all their parts, and to serve our necessities with such of them as they have power over, and can command, which are such as have not been accomplished among men, nor corrupted by them, etc.

On the contrary, the evil Angels whose names consist of three letters and are collected out of the said Angles, have neither power over the natural mines of the Earth, nor have anything to do therewith. But they keep from the discovery and use of man all such treasures of gold and silver as hath been formerly amongst them. And (as is said) most dispitefully hidden and absconded from them in the bowels of the Earth, and is called Treasure Trove or hidden treasure, and these sort of treasures, the Good Angels have nothing to do withal, nor than to lay them open to our sight, nor have power to serve our necessities otherwise than to discover them to us as aforesaid. But this kind of Treasure Trove is wholly kept and possessed by the malignant Angels and Spirits aforesaid, who have sole power over them, and may be commanded or constrained to serve our necessities with them.

The calling them forth, as well as the calling forth the Good Angels, and the moving them to visible appearance and to constrain them to what they are commanded has also been shown before.

Understand also that when all this shall lie open visibly to the sight of the Philosopher, and that he perceiveth and well knoweth that it is kept by a malignant and evil spirit, and that it may probably according to common apprehension, prove hard or difficult to obtain, and the Philosopher should be at a nonplus, or at a stand, how to encounter and to discharge the keeper thereof, from it, so that he may peaceably and without molestation or interruption take away the same and enjoy it, without any dread or fear of harm to him or any of his companions (if he hath any) or offence to God, or injury to the soul’s health or in any way prejudicial or contrary to religion, the Christian Faith, or a good conscience. Let him consider his glorification and power in the Creation, and his Soul’s dignification as Man, and how near he is to the Great Omnipotent Archetype, as he is the very image and idea thereof, and as he is monarch of the world, and commandeth all such malignant spirits and submission, subjection and obedience, and he shall absolutely and positively conclude that they are but inferior servants and vile slaves, and unto whom he shall say: “Arise, Begone! Thou art but a hindrance, distraction, and of the places of Darkness. These are provided for the use of man. Thou art vanquished, thy time is shortened, and fully now expired. Therefore, I say depart to thy Orders. JEHOVAH JEHOVASHAH. And Lo, I saw you to the end.”

Thus shall he use the malignant spirits and keeper of Treasure Trove and not otherwise, and they will, nay, must obey and immediately depart, and thus briefly is laid open and explained, the use and meaning of the Table containing the Four Quadrangles, East, West, North and South, which is sufficient for this our purpose.

Footnotes on Book H:

[1] Regarding the superscripted letters ‘z’ & ‘n’ in the following lines: Westcott added numerous additional letters to the grid cells of the Sloane 307 Manuscript’s Tablets, in his revised and abridged version of the 17th Century original, in order to accomodate the sigils of the Governors in Dee an Kelly’s Terrestrial Victory system. For more on this see our Commentary. These kamea-type sigils were not published by Meric Casaubon in his 1659 True Relation, which most authorities believe to have been the sole source of the original Sloane 307. For Terrestrial Vicotry see Geoffrey James The Enochian Evocation. of Dr John Dee — Ed.

[2] Scientific knowledge, human affairs and judgements. — Ed.

[3] The Name: ‘IDOIGO’, is the Divine Name ruling the 1st Lesser Angle of the Eastern or Air Quadrangle. The Name: ‘ARDZA’, is the Name of Command through which the Divine Name operates in ruling this Lesser Angle. From these Sephirotic Crosses in the Lesser Angels, the Divine Name is always collected from the upright of the corss, working from the top down. The Name of Command is always collected from the cross-bar reading from left to right. — D.G.K.

[4] This is not a typo. See gubernatorial in Webster. — Ed.

Adeptus Minor Obligation

This, then, is the task to be undertaken by the Adeptus Minor. To expel from the Sephiroth of the Nephesch the usurpation by the evil Sephiroth; to balance the action of the Sephiroth of the Ruach in those of the Nephesch. To prevent the Lower Will and Human Consciousness from falling into and usurping the place of the Automatic Consciousness. To render the King of the Body, the Lower Will, obedient to and anxious to execute the commands of the Higher Will, that he be neither a usurper of the faculties of the Higher, nor a sensual despot, but an Initiated Ruler, and an annointed King, the Viceroy and representative of the Higher Will, because inspired thereby, in his Kingdom which is man. Then shall it happen that the Higher Will, i.e., the Lower Genius, shall descend into the Royal Habitation, so that the Higher Will and the Lower Will shall be as one, and the Higher Genius shall descend into the Kether of the Man, bringing with him the tremendous illumination of his Angelic Nature. And the Man shall become what is said of Enoch. “And Chanokh made himself to walk with God, and he was not, for God took him.” (Genesis, V.v. 24.) Then also this shalt thou know, that the Nephesch of the Man shall become as the Genius of the Evil Persona, so that the evil persona itself shall be as the power of the Divine in the Qlippoth, as it is said: “Whither shall I go from thy Spirit, or whither from thy Presence shall I flee? If I ascend up to Heaven, thou art there. If I make my bed in Hell, behold thou art there.” (Ps. cxxxix.)

Therefore even the Evil Persona is not so evil when it fulfilleth its work. For it is the beginner of a dim reflection of the Light unto the Qlippoth, and this is what is hidden in the saying that “Typhon is the brother of Osiris.” Hear thou, then, a mystery of the knowledge of evil. The Ritual of the Adeptus Minor saith that even the “Evil helpeth forward the Good.” When the evil Sephiroth are expelled from the Nephesch into the evil Persona, they are, in a sense, equilibriated therein. The evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. This Mystery shalt thou keep from the knowledge of the First Order, and still more from that of the Outer World, that is as a formula, seeing that is a dangerous secret. Now then shalt thou begin to understand the saying “He descended into Hell,” and also to comprehend in part this strength, and thus begin to understand the necessity of evil unto the material creation. Wherefore, also, revile not overmuch the evil forces, for they have also a place and a duty, and in this consisteth their right to be. But check their usurpation, and cast them down unto their plane. Unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. There is also a great mystery that the Adeptus Minor must know. How the spiritual consciousness can act around and beyond the sphere of Sensation.

“Thought” is a mighty force when projected with all the strength of the lower Will under the guidance of the reasoning faculty and illuminated by the Higher Will. Therefore, it is that, in thy occult working, thou art advised to invoke the divine and Angelic Names, so that thy Lower Will may willingly receive the influx of the Higher Will, which is also the Lower Genius behind which are the all-potent forces.

This, therefore, is the magical manner of operation of the Initiate when “skrying” in the spirit vision. Through his own arcane wisdom, he knows the disposition and correspondences of the Forces of the Macrocosmos. Selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his Spiritual Consciousness, illuminated by his Higher Will, directly unto the part of his Sphere of Sensation which is consonant with the symbol employed. There, as in a mirror, doth he perceive its properties as reflected from the Macrocosmos, shining forth into the Infinite Abyss of the Heavens.

Thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the Macroscosmos. Thus receiving the direct ray as then reflected into his Thought, he can unite himself with the ray of his Thought so as to make one continuous ray from the corresponding point of the Macrocosmos unto the centre of his consciousness. If, instead of concentrating at the actual point of the sphere of Sensation he shall retain the thought-ray only touching the sphere of sensation at that point, he shall, it is true, perceive the reflection of the Macrocosmic Ray answering to that symbol in the sphere of his Consciousness. But he shall receive this reflection tinctured much by his own nature, and therefore to an extent untrue, because his united conciousnesses have not been able to focus along the thought-ray at the circumference of the Sphere of sensation. And this is the reason why there are so many and multifarious errors in untrained spirit visions. For the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the Macrocosmos. Therefore is it so necessary that the Adeptus Minor should correctly understand the principia and axiomata of our secret knowledge, which are contained in our Rituals and Lectures.

Consecration Ceremony Of The Vault

Members assemble and wear Regalia. Three Chiefs robed and seated as in opening of 5°=6°. Door of Vault closed; Pastos remains inside Vault, but Circular Altar is placed in the Outer Chamber, in the centre. Upon the Altar are the Cross, Cup, Dagger, and Chain as usual; also the crossed Scourge and Crook. Incense is also placed over letter Shin. Water is placed in the Cup.

Associate Adeptus Minor, see that the Portal of the Vault is closed and guarded. (Done. Chief advances to Altar, lifts his Wand on high, and says:)

(After the Watchtower ceremony, the Chief Adept changes place with Third Adept. As the Hierophant Inductor, Third Adept performs the ceremony of the opening of Portal. Any other Adept may take the place of the Associate Officer in West.)

Very Honoured Fratres and Sorores, assist me to open the Portal of the Vault of the Adepti. Give the Signs of a Neophyte, Zelator, Theoricus, Practicus, Philosophus. Very Honoured Associate Adept, what is the additional Mystic Title bestowed on a Philosophus as a link with the Second Order?

In and by that word, I declare the Portal of this Vault of the Adepts duly open. (Makes Qabalistic Cross. All make the same Sign and say same words. Replace Altar within Vault, leave Cross, Cup and Dagger in place outside for use in Obligation. Close door of Vault. Three Adepts take places and open in the 5°=6° Grade. The Vault door is thus open and so remains until close of Consecration.)

Very Honoured Fratres et Sorores, assist me to open the Vault of the Adepts. (Knocks). Very Honoured Hodos Chamelionis, see that the Portal is closed and guarded.

(Does so, and salutes.) Merciful Exempt Adept, the Portal of the Vault is closed and guarded.

The symbolic burying place of our Founder Christian Rosenkreutz, which he made to represent the Universe.

In the centre of the heptagonal sides and beneath the Altar, his head being towards the East.

The Rose and Cross of Christ; the fadeless Rose of Creation - the immortal Cross of Light.

Mighty Adeptus Major, what was the Vault entitled by our more ancient Fratres and Sorores?

Seven are the lower Sephiroth, seven are the Palaces, seven are the days of the Creation; Seven in the Height above, Seven in the Depth below.

In the centre of the Earth, in the Mountain of Caverns, the Mystic Mountain of Abiegnus.

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, Mountain of the Lamb of the Father, and the Strength of our Race. IAO. YEHESHUAH. Such are the words! (All salute with 5°=6° Signs.)

The Rose and Cross which resume the Life of Nature and the Powers hidden in the word

It is a form of the Rose and Cross, the ancient Crux Ansata or Egyptian symbol of life.

It represents the force of the Ten Sephiroth in Nature, divided into a Hexad and a Tetrad. The Oval embraces the first six Sephiroth and the Tau Cross the lower Four, answering to the four Elements.

it is the Key of Sigils and of Rituals, and 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.

A simple Wand having the colours of the twelve Signs of the Zodiac and surmounted by the Lotus Flower of isis. It symbolizes the development of Creation.

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. The seven colours between Light and Darkness are attributed to the Planets. It symbolizes rebirth and resurrection from death.

My Wand is surmounted by the Winged Globe, around which the twin serpents of Egypt

twine. It symbolizes the equilibriated Force of the Spirit and the Four Elements beneath the everlasting Wings of the Holy One. Associate Adeptus Minor, what are the words inscribed upon the door of the Vault, and how is it guarded?

Post Centum Viginti Annos Patebo. After one hundred and twenty years I shall open, and the door is guarded by the Elemental Tablets and by the Kerubic Emblems.

The 120 years refer symbolically to the 5 Grades of the First Order and to the revolution of the Power of the Pentagram; also to the five preparatory examinations for this Grade. It is written His days shall be 120 years. 120 divided by 5 yields 24, 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 Elements typified in the Wand which I bear.

(Chief knocks. All face the East. Chief Adept opens the Vault wide, enters, passes to the Eastern end, where is the head of the Pastos of C. R. C., and then faces West. Second enters and passes to the South. Third to the North. Other members remain standing as before. The three Officers, each with a special Wand in his right hand and Crux Ansata in left, then stretch out their Wands to form a pyramid above the Altar and also the Cruces below.)

In the Grand Word YEHESHUAH, by the Keyword I.N.R.I. and through the concealed Word LVX I have opened the Vault of the Adepts. (All give the LVX Signs).

Upon this Cross of Obligation I, freely and unasked, on behalf of the Second Order, do hereby pledge myself for the due performance and fulfilment of the respective clauses of the Oath taken by each member on the Cross of Suffering at his admission to the Grade of Adeptus Minor

It is written: Whosoever shall be great among you shall be your minister, and whosoever of you will be the chiefest shall be the servant of all. I, therefore, on behalf of the Second Order, do require of you to divest yourself of your robes and insignia as a Chief Adept, to clothe yourself with the black robe of mourning, and to put the chain of humility about your neck. (Chief disrobes, puts on chain and is fastened to the Cross. Second recites the Obligation adding after do this day spiritually bind myself the words on behalf of the whole Second Order.)

(While still bound). I invoke Thee, the Great Avenging Angel HUA to confirm and strengthen all the Members of this Order during the ensuing Revolution of the Sun, to keep them steadfast in the path of rectitude and self-sacrifice and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment.

Let the Chief Adept descend from the Cross of Suffering. (He is released and the cross removed.)

Merciful Exempt Adept, I, on behalf of the Second Order, request you to re-invest yourself with the insignia of your high office, which alone has entitled you to offer yourself unto the Higher Powers as surety for the Order. (Chief Adept reclothes. Three Adepts enter the Vault, roll Altar aside, open lid of Pastos, put Book “T” upon the table. Chief steps into the Pastos, and stands facing the door. The three Adepts join Wands and Cruces.)

I invoke Thee HRU, the Great Angel who art set over the operations of this Secret Wisdom, to strengthen and establish this Order in its search for the Mysteries of the Divine Light. Increase the Spiritual perception of the Members and enable them to rise beyond that lower selfhood which is nothing unto that Highest Selfhood which is in God the Vast One. (The three Adepts disjoin Wands and lower them into the Pastos, joining them together at the black ends, directing them towards the centre of the floor. They hold Cruces as before.)

YEHOVASHAH. I authorize and charge ye, ye Forces of Evil tkat be beneath the Universe, that should a member of this Order, through will, forgetfulness, or weakness. act contrary to the Obligation which he hath voluntarily taken upon him at his admission, that ye manifest yourselves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of this Great Work through the Order. Thus therefore do I charge and authorise ye through YEHESHUAH YEHOVASHAH the name of Sacrifice. (The three Adepts disjoin Wands and Cruces. Chief steps out of Pastos.) Let the Pastos be placed without the Vault as in the third point of the Ceremony of Adeptus Minor. (Pastos is carried out into the outer chamber. Lid is removed and placed beside it. Chief stands between Pastos and Lid facing door of Vault, his arms crossed. Second stands at head of Pastos and Third at foot. Other Adepts form a circle round, join Wands over head of Chief, then separate Wands from head and give signs of 5°=6° Grade.)

(Slowly and loudly.) I am the Resurrection and the Life. He that believeth on Me, though he were dead, yet shall he live. And whosoever liveth and believeth on me shall never die. 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. (Chief quits circle, Second follows, then the other Members with Third last. All enter the Vault and proceed round the Altar with the Sun. Chief reads the sentences following and all halt in former positions, Chief in centre, others round.)

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. lam OSIRIS ONNOPHRIS, The Justified One. I am the Lord of Life, triumphant over death. There is no part of me which 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. (At this point, the Chief Adept reaches the centre point between Pastos and Lid. He faces towards Vault, other Adepts around him. They join Wands over his head. He raises his face and hands, and continues:)

I am the Reconciler with the Ineffable. I am the Dweller of the Invisible. Let the white Brilliance of the Divine Spirit descend. (Chief lowers face and hands. Other Adepts withdraw their Wands.)

(Raising his hand). In the Name and Power of the Divine Spirit I invoke ye, ye Angels of the Watchtowers of the Universe. Guard this Vault during this Revolution of the Solar Course. Keep far from it the evil and the uninitiated that they penetrate not into the abode of our mysteries, and inspire and sanctify all who enter this Temple with the Illimitable Wisdom of the Light Divine. (Chief Adept gives Sign of 5°=6°. All others copy them and take their places as in the Opening of the Vault. Business may be conducted.)

Very Honoured Fratres and Sorores, assist me to close the Vault of the Adepts. Associate Adeptus Minor, how many Princes did Darius set over his Kingdom?

By the continual multiplication together of the first five numbers of the decimal scale.

Post Centum Viginti Annos Patebo. Thus have I closed the Vault of the Adepts in the Mystic Mountain of Abiegnus.

History

Some years have passed away since it was decided to revive the Order of the G.D. in the Outer, a Hermetic Society whose members are taught the principles of Occult Science, and the practice of the Magic of Hermes; the decease during the second half of the century of several eminent adepts and chiefs of the Order, having caused a temporary dormant condition.

Prominent among these Adepts were Eliphaz Levi, the greatest of—modem French Magi; Ragon, the author of several classical books on occult subjects; Kenneth Mackenzie, author of the Masonic Encyclopedia; and Frederick Hockley, famous for his crystal seeing and his Manuscripts. These and other contemporary adepts received their knowledge and power from predecessors of equal and of greater eminence, but of even more concealed existence. Many of them received indeed the doctrines and system of Theosophy, Hermetic Science, and Higher Alchemy from a long series of practical workers whose origin is traced to the Fratres R.C. of Germany, which association was founded by Christian Rosenkruetz and his brethren so far back as 1398.

Valentin Andrea, the German theologian and mystic, has left us in his works, published in and after the year 1614, an account of the doctrines and exoteric management of the R.C. Society. But even the revival of mysticism was but a new development of the vastly older wisdom of the Kabbalistic Rabbis, and of the most of all secret knowledge, the Magic of the Egyptians, in which the Bible itself tells us that Moses, the founder of the Jewish System, was "learned", that is, in which he had been initiated.

Through the Hebrew Kabbalah, we have indeed become possessed of more of the ancient wisdom than from any other source, for it must be born in mind that the Hebrews were taught at one time by the Egyptians, and at a later date by the Chaldean Sages of Babylon. It is A very curious fact that the Classical nations, the Greek and the Roman, have handed down to us but slight glimpses of the Ancient Magic, and this is the more notable because Greece succeeded to the Mastership of Egypt, and Rome to the Empire of both the Greeks and of the Jews. Greece indeed succeeded to a share of the Mysteries of the Egyptians, for the Eleusinian Mysteries were copies of those more ancient and solemn ceremonies of Isis, Osiris, and Serapis, but they lacked the true Magic of Egypt and further the classics retain but faint glimpses of even the Elusion Secrets. And these glimpses serve only to disclose the fact that the Eleusinian pupils were partly ignorant of the Isiac Mysteries, a notable example of which is seen in the use of the words, Knox Om Pax, of which even they knew not the meaning, the words being merely the Greek incantation of the real ancient Egyptian words whose meaning has been a secret for centuries.

Hence the 0 = 0 grade of Neophyte is found to possess Egyptian characteristics and symbolism, and further an attentive study of the Higher Grades will reveal the source of much of the culture, and illustrate the language of the late Eliphaz Levi, through whose adeptship and advocacy the study of Occultism has been popularized.

The first Order is a group of four Grades to each of which in succession Neophytes are admissible. When duly approved of by the Greatly Honored Chiefs, after showing themselves possessed of sufficient aptitude and knowledge. Beyond them above are three Grades of Adepts forming the Second Order; these have the power of initiating students into the lower grades, and of issuing Warrants for Temples such as that of Isis-Urania. But highest of all in this most ancient scheme are the Great Rulers of the whole system, who severally sustain and govern the Third Order, which includes three magic titles of Honor and Supremacy. These represent the Supernal Triad of the Sephiroth, and are shrouded and unapproachable to the profane, and to all others but the Chiefs of the Adepti; in case of a vacancy in this Order, the Chief most learned and most famous Adept obtains by decree the coveted Supremacy.

The scheme of the G.D. then is formed upon the type of the Decad of the Sephiroth, the ten emanations of Deity, as figured in the very ancient Kabbalah of the Hebrews, whose professors were illuminated by the Higher Magic of the Ancient World. The Grades of the First Order will be found to be of Hebrew Design and inasmuch as the efflux of the time brought on the revelation of the Christos, the Tiphareth, the Beauty of the Microprosopus, so Christian design is reflected in the Higher Degrees.

The Neophyte Grade, and the lst, 2nd, 3rd, and 4th Grades, which this present Isis-Urania Temple is authorized to confer, after due examination and approval in each case, possess Rituals and secrets which had been received from the Greatly Honored Chief Adepts, and were placed by them in the care of V.H. Frater 'S Rioghail Mo Dhream, an eminent Kabbalist, Hermetic Student, and Magister of the Soc. Ros. in Anglia, for revision, and to render them suitable for English students of the present day.

The wording and working arrangements have alone been revised; the foundation of the Sephirotic scheme, and the relative dependence of its several parts, the secret names, and references are untouched and unaltered from the Cipher Manuscripts which were handed to V.H. Sapere Aude, 5 = 6, (whose motto at that time was Quod Scis Nescis), already an Adept and an Honorary Magus of the Soc. Ros. in Anglia, some years before by a most eminent and illuminated Hermetist (since dead),whose title was Frater "Five Momor Lethi". He had been for many years in communication with prominent British and Foreign Adepts, and he had enjoyed ample access to the writing of Eliphaz Levi. This collection of the Manuscripts has since been supplemented by a varied collection of Manuscripts chiefly in cypher, which have been either given or lent to the Chiefs of the Temple by our Continental Fratres and Sorores.

These Manuscripts provide the Adepts who possessed of the secret of their occult meaning with the ability to extend the Order of the G.D. in the Outer subject to the approval of the Chiefs of the Second Order.

This approval having been obtained from the G.H. Soror "Sap: Dom. Ast" in Germany, the Fratres "Quod Scis Nescis", "S Rioghail Mo Dhream ", and "Magna est Veritas", the Supreme Magus of the Soc. Ros. in Anglia, were duly instructed to extend the Order in England, and this Temple was consecrated as a successor to Hermanubis No. 2 which had ceased to exist, owning to the decease of all of its Chiefs.

The Temple No. 1, of Licth, Liebe, Leben is a group of Continental Mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the Grades chiefly in private, and in the presence of only two or three members. For this reason there is no accurate record of the names and rank of all their members, and very great reticence is shown by them in their communications.

Very soon after the formation of this Temple No. 3, permission was granted for the consecration of the Osiris Temple No. 4 at Weston Super-Mare under the rule of our Very Honored Frater "Crux dat Salutem", and the West of England has been assigned to him as a province. Almost at the same time, the Horus Temple No. 5 under the rule of the Very Honored Frater "Vota Vita Mea" was also consecrated at Bradford in Yorkshire. These three Temples have now members not only in this country, but in the United States, Hindustan, Palestine, Denmark, etc.

It will be convenient if I now give you the name of our order in the several languages:

In Hebrew the title is Chabrath Zerek Aour Bokhr, which means Society of the Shining Light of Dawn.

While yet Latin was in universal use among persons of culture, the name was Aurora.

Reference may now be made to the Rosicrucian Society which was reconstructed by Frater Robert Wentworth Little, a student of the Mysteries, assisted by Fratres Dr. W.R. Woodman, Captain F.G. and Dr. Kenneth Mackenzie. This Society, which has branches in England, Scotland, and the U.S., perpetuates the form of Rosicrucian initiation, which was conferred a hundred years ago in England, and is mentioned by Godfrey Higgins, in his famous work "The Anacalypsis, or an attempt to withdraw the veil of the Saitic Isis."

Frater Little was a student of the works of Levi, and was also an eminent Freemason and the Rosicrucian Society as revised by him was made by intention and permission essentially Masonic, thus severing all connection with the many eminent Adepts who have not been craftsmen.

History narrates to us the splendid mental achievements of Basil Valentine, Artephius, Nicholas Flamel, Pastellus, Petrus of Abano, Cardan, Gaffarelli, Jacob Bohen and Robert Fludd. The Society in the same manner fails to recognize any worth for Occult research in women. This also is an innovation upon the scheme of the Ancient Mysteries in many of which, notably those of Isis, Priestesses and Virgin Prophets were prominent ministers.

I wish indeed to call especial attention to the fact that in several instances of the Ancient Manuscripts written in Cipher, where reference is made to the Fratres and Sorores, the words "her" or "him" occur, thus clearly showing that in older times, as at the present day, women rose to high rank and attainments in the Secret Knowledge of the Order.

History is by no means silent in respect to the success of woman in Occult researches; mention may be made of Pernelle, the wife and fellow-worker of Nicholas Flamel, of Martin Bertheran, companion to the Baron Jean de Chatelet, who died about 1645, and of the widow lady (afterwards symbolized by him as Sophia - Heavenly Wisdom), fellow student and inspirer of Johann Georg Gichtel who died in 1700, famous as a Mystic Theosophist. The Occultists of today to not need to be reminded of the Great Hermetists and Theosophists of our day, of Dr. Anna Kingsford, of whom death prematurely robbed us. She was indeed illuminated by the Sun of Light, and no one who ever heard her lecture, and discuss the Hermetic Doctrines will ever forget her learning, or her eloquence, her beauty, or her grace. Of Madame Blavatsky, the leader of the Theosophical Society, a modern prophet of Esoteric Buddhism - no occult system, however wide apart may be his or her own favored path to wisdom, can fail to recognize in her a master-mind in a woman's frame.

The Soc. Ros. in Anglia is, to some extent, exoteric in its lower Grades, but its concerns are regulated by Adepts of eminence (an inner circle) who still hold the Secret Knowledge of R.C. and in addition, the special, concealed secret information in the English Society, in which, of course the Members of the G.D. have no claim nor part, although they move along parallel lines.

The Soc. Ros. and its branches in the several countries, and the G.D. Order, both descend from the same parents and predecessors; the one developed into a masculine and Masonic system; the other retaining the ancient and more extended basis of the admission of all bona-fide students; rich or poor, and without regard to sex, may alike go on and prosper without interfering with the tranquillity of the other, and can lead true and patient students who can Will - Dare - Learn, and Be Silent to the Summum Bonum, True Wisdom, and Perfect Happiness.

Unknown

Hermes Vision - Lineal Figures

THE VISION OF THE UNIVERSAL MERCURY

“We stood upon a dark and rocky cliff that overhung the restless seas. In the sky above us was a certain glorious sun, encircled by that brilliant rainbow, which they of the Path of the Chamelion know.

“I beheld, until the heavens opened, and a form like unto the Mercury of the Greeks^[1] descended, flashing like the lightning; and he hovered between the sky and the sea. In his hand was the staff^[2] wherewith the eyes of mortals are closed in sleep, and wherewith he also, at will, re-awakeneth the sleeper; and terribly did the globe at its summit dart forth rays. And he bare a scroll whereon was written:

Lumen est in Deo,
Lux in homine factum,
Sive Sol,
Sive Luna,
Sive Stelloc errantes,
Omnia in Lux,
Lux in Lumine
Lumen in Centrum,
Centrum in Circulo,
Circulum ex Nihilo,
Quid scis, id ens. ^[3]
F.I.A.T.^[4]
E.S.T.^[5]
E.S.T.O^[6]
E.RI.T.^[7]
In fidelitate et veritate universas ab aeternitate.^[8]
Nunc Hora.
Nunc Dies.
Nunc Annus,
Nunc Saeculum,
Omnia sunt Unum,
et Omnia in Omnibus.
A.E.T.E.R.N.I.T.A.S.^[9]

“I am Hermes Mercurius, the Son of God, the messenger uniting Superiors and Inferiors. I exist not without them, and their union is in me. I bathe in the Ocean. I fill the expanse of Air. I penetrate the depths beneath.”

“Thus is the Balance of Nature maintained, for this Mercury is the beginning of all movement. This He,^[10] this She, this IT, is in all things, but hath wings which thou canst not constrain. For when thou sayest ‘He is here’ he is not here, for by that time he is already away, for he is Eternal Motion and Vibration.”

Nevertheless in Mercury must thou seek all things. Therefore not without reason did our Ancient Fratres say that the Great Work was to “Fix the Volatile.” There is but one place where he can be fixed, and that is the Centre, a centre exact. “Centrum in trigono centri.”^[11] The Centre in the triangle of the Centre.

If thine own soul be baseless how wilt thou find a standing point whence to fix the soul of the Universe?

“Christus de Christi,
Mercury de Mercurio,
Per viam crucis,
Per vitam Lucis
Deus te Adjutabitur!”^[12]

[2] Compare with v. 47 ODYSSEY: “Him promptly obeyed the active destroyer of Argus. Forth sped he, and under his feet he bound his ambrosial sandals. Then, taking his staff wherewith he the eyes of mortals closeth at will, and the sleeper at will reawakens.”

[3] Translation: The Light is in God, the LVX hath been made into Man. Whether Sun, or Moon, or Wandering Stars, all are in Lux, the Lux in the Light, the Light in the Centre, the Centre in the Circle, the Circle from the Nothingness (Negative or Ain) What thou mayest be (i.e. what thou hast in thyself, the capability of being) that shalt thou be (or become).

[8] Let it be (or become). It is. Be it so. It shall be (or endure). In Universal faithfulness and truth from eternity. Now an hour, Now a day, Now a year, Now an age, all things are One, and All in All. ETERNITY.

[9] These ten letters are Notaricons of: Ab Kether. Ex Chokmah. Tu Binah. Ex Chesed. Regina Geburah. Nunc Tiphareth. In Netzach. Totius Hod. Ad Yesod. Saeculorum Malkuth. (From the Crown, out of Wisdom — Thou, O Understanding art Mercy, Queen of Severity. Now the perfect Beauty, in the Victory, of all Splendour, for the Foundation, of the Ages of the Universe.)

[11] This was, I believe, but am not certain, the motto of our Frater Count Adrian a Meynsicht, otherwise known as Henricus Madathanus.

[12] The Christ from the Christ. The Mercury from the Mercury, Through the Path of the Cross, Through the life of the Light, God shall be Thy Help.

LINEAL FIGURES ON THE TREE OF LIFE

In examining the number of Hebrew letters in the Sephirotic names on the Tree of Life, it will be observed that Kether consists of three letters whose equivalent then is the Triangle among the lineal figures. Chokmah and Binah each of four letters, as also Yesod; the actual lineal figure is then the Square. Gedulah, Geburah, Tiphareth and Malkuth have five letters each, equivalent to the Pentagram. While Chesed, Pachad, Netzach and Hod have each three like Kether, as also Daath.

The total number of letters in these names on the Tree will then be 50, the number of the Gates of the Understanding, as is laid down in the Qabalah.

Then in the ensuing translations of the Names of the Sephiroth into lineal symbols, what is at once evident is the absolutely harmonious balance of forms which results. Pachad is a correspondence of Geburah and means Fear. Gedulah is a correspondence of Chesed and means Magnificence.

The Supernal Triangle (Triad) will then be represented by a Triangle surmounting the two Squares.

The Sephiroth may thus be summed up in three classes, the Triangle, Square and Pentagram, the respective lineal equivalents of Chesed, Binah, and Geburah, six under the Triangle in Kether, Pachad, Chesed, Netzach, Hod and Daath. Three under the Square, Chokmah, Binah and Yesod. Four under the Pentagram: Gedulah, Geburah, Tiphareth, and Malkuth. Now, if as in the diagram, we draw lines connecting those Sephiroth which are represented by the same lineal equivalents, we shall find that the lines number Twenty.

Two, that is, the number of the Paths in the Tree. For you require 13 lines to join initially those Sephiroth under the Triangle, 3 for those under the Square, and 6 for those under the Pentagram which adds to 22.

The letters of each Sephirotic Name may then be translated into the lineal symbols of the Sephiroth to which their numerical value is referred by the Qabalah of the Nine Chambers.

If these Letters be again translated into their Yetziratic attribution and this combined with the former, we shall obtain an analysis compounded of both scales of interpretation.

In the diagram, the lineal figures of the tens and hundreds are distinguished from those of the units by being encircled with either one or two rays, according as to tens or hundreds are implied. If these be further placed within the Lineal Figure of the Whole Name, a species of Hieroglyphic Form of each Sephirah will result; which may again be represented by a cognate Angelic form, as taught in the paper on the Formation of Sigils from the Rose.

We shall then find from the Qabalah of Nine Chambers that the numerical values of the 22 paths are thus allotted under the Sephiroth:

Tarot Description

THE TAROT

“What thou seest write in a Book, and send it unto the Seven Abodes that are in Assiah.”

“And I saw in the right hand of Him that sat upon the Throne a book sealed with Seven Seals. And I saw a strong Angel proclaiming with a loud voice, ‘Who is worthy to open the Books and to loose the seals thereof?”

5. The King of Wands is called the Lord of Flame and Lightning.The King of the Spirits of Fire.

8. The Knave of Wands is The Princess of the Shining Flame, and The Rose of the Palace of Fire.

9. The King of Cups is The Lord of the Waves and the Waters, and The King of the Hosts of the Sea.

13. The King of Swords is The Lord of the Wind and the Breezes, The Lord of the Spirits of the Air.

16. The Knave of Swords is The Princess of the Rushing Winds, The Lotus of the Palace of Air.

17. The King of Pentacles is The Lord of the Wide and Fertile land, King of the Spirits of the Earth.

20. The Knave of Pentacles is The Princess of the Echoing Hills, The Rose of the Palace of Earth.

The first in order and appearance are the four Aces, representing the force of the Spirit acting in, and binding together the four scales of each element and answering to the Dominion of the Letters of the Name in the Kether of each. They represent the Radical or Root-Force and are said to be placed on the North Pole of the Universe, wherein they revolve, governing its revolution, and ruling as the connecting link between Yetzirah and Assiah.

A white radiating Angelic Hand issuing from Clouds and grasping a heavy Club which has three branches in the colours and with the Sigils of the Scales. The right and left hand branches end respectively in three Flames and the centre one in four Flames, thus yielding Ten the number of the Sephiroth. Twenty two leaping Flames or Yods surround it, answering to the Paths. Three fall below the right branch for Aleph, Mem and Shin. Seven above the central branch for the double letters. And between it and that on the right, are twelve — six above and six below — about the left hand Branch. The whole is a great and Flaming Torch, symbolising force, strength, rush, vigour, energy, and it governs according to its nature various works and questions. It implies natural as opposed to Invoked Force.

A Radiant white Angelic Hand issuing from clouds and supporting on its palm a Cup, resembling that of the Stolistes. From it rises a fountain of clear and glistening Water; and spray falling on all sides into clear calm water below, in which grow Lotus and water lilies. The great letter Heh of the Supernal Mother is traced in the spray of the Fountain. It symbolises Fertility, Productiveness, Beauty, Pleasure, Happiness, etc.

A white radiating Angelic Hand, issuing from clouds, and grasping the hilt of a Sword, which supports a white radiant celestial Crown from which depend, on the right, the olive branch of Peace, and on the left, the Palm branch of suffering. Six Vaus fall from its point.

It symbolises invoked as contrasted with natural Force; for it is the Invocation of the Sword. Raised upward, it invokes the Divine Crown of Spiritual Brightness. Reversed it is the invocation of demoniac force, and becomes a fearfully evil symbol. It represents therefore very great power for good or evil, but invoked. And it also represents whirling force, and strength through trouble. It is the affirmation of justice, upholding Divine authority; and it may become the Sword of Wrath, Punishment and Affliction.

A white radiant Angelic Hand, holding a branch of a Rose Tree, whereon is a large Pentacle, formed of five concentric circles. The innermost Circle is white, charged with a red Greek cross. From this white centre 12 white rays issue. These terminate at the circumference, making the whole something like an astrological figure of the Heavens.

It is surmounted by a small circle, above which is a large Maltese Cross, and with two white wings; four roses and two buds are shewn. The hand issueth from the clouds as in the other three cases. It representeth materiality in all senses, good and evil, and is therefore in a sense illusionary. It shows material gain, labour, power, wealth, etc.

The Four Kings or Figures mounted on Steeds. (This is very important due to the general confusion even in these papers between Kings and Knights; all Kings should be on horses and all Knights should be on thrones or chariots.) They represent the Yod forces of the Name in each suit, the Radix, Father, and commencement of Material Forces. A Force in which all the others are implied and of which they form the development and completion. A force swift and violent in action, but whose effect soon passes away, and therefore symbolised by a figure on a steed riding swiftly, and clothed in complete armour.

Therefore is the knowledge of the scale of the King so necessary for the commencement of all magical working.

Are seated upon Thrones, representing the Forces of Heh of the Name in each suit, the Mother, and bringer forth of material Force, a Force which develops, and realises the Force of the King. A force steady and unshaken, but not rapid though enduring. It is therefore symbolised by a figure seated upon a Throne but also clothed in armour.

These Knights (sometimes called Princes) are figures seated in chariots, and thus borne forward. They represent the Vau forces of the Name in each suit; the Mighty son of the King and the Queen, who realises the influence of both scales of Force. A prince, the son of a King and Queen, yet a Prince of Princes, and a King of Kings. An Emperor, whose effect is at once rapid (though not so swift as that of a king) and enduring (though not as steadfast as that of a queen). It is therefore symbolised by a figure borne in a chariot, and clothed with armour. Yet is his power illusionary, unless set in motion by his Father and Mother.

These are also known as the Knaves. The Four Princesses or Figures of Amazons standing firmly by themselves, neither riding upon Horses, nor seated upon Thrones, nor borne on Chariots. They represent the forces of Heh final of the Name in each suit, completing the influences of the other scales. The mighty and potent daughter of a King and Queen: a Princess powerful and terrible. A Queen of Queens, an Empress, whose effect combines those of the King, Queen and Prince. At once violent and permanent, she is therefore symbolised by a figure standing firmly by itself, only partially draped and having but little armour. Yet her power existeth not save by reason of the others, and then indeed it is mighty and terrible materially, and is the Throne of the forces of the Spirit. Woe unto whomsoever shall make war upon her when thus established!

The Princesses rule over the Four Parts of the Celestial Heavens which lie around the North Pole, and above the respective Kerubic Signs of the Zodiac, and they form the Thrones of the Powers of the Four Aces.

The Twelve Cards, 4 Kings, 4 Queens, and 4 Knights rule the Dominions of the Celestial Heavens between the realm of the Four Princesses and the Zodiac, as is hereafter shown. And they, as it were, link together the signs.

A winged Warrior riding upon a black horse with flaming mane and tail. The horse itself is not winged. The Rider wears a winged Helmet (like an old Scandinavian and Gaulish Helmet) with a royal Crown. A corselet of scale-mail and buskins of the same, and a flowing scarlet mantle. Above his Helmet, upon his cuirass, and on his shoulder pieces and buskins he bears, as a crest, a winged black Horse’s head. He grasps a Club with Flaming ends, somewhat similar to that in the symbol of the Ace of Wands, but not so heavy, and also the Sigil of his scale is shown.

Beneath the rushing feet of his steed are waving flames of Fire. He is active, generous, fierce, sudden and impetuous. If ill-dignified he is evil-minded, cruel, bigoted, brutal. He rules the celestial Heavens from above the 20th degree of Scorpio to the first two Decans of Sagittarius and this includes a part of the constellation Hercule (who also carries a club). Fire of Fire. King of the Salamanders.

A crowned Queen with long red-golden hair, seated upon a Throne, with steady Flames beneath. She wears a corselet and buskins of scale mail, revealed by her robe. Her arms are almost bare. On the cuirass and buskins are leopards’ heads winged. The same symbol surmounteth her crown. At her side is a couchant Leopard on which her hands rest. She bears a long Wand with a very heavy conical head. The face is beautiful and resolute.

Adaptability, steady force applied to an object. Steady rule; great attractive power, power of command, yet liked notwithstanding. Kind and generous when not opposed. If ill-dignified, obstinate, revengeful, domineering, tyrannical and apt to turn suddenly against another without a cause. She rules the Heavens from above the last Decan of Pisces to above the twentieth degree of Aries, including a part of Andromeda. Water of Fire. Queen of the Salamanders or Salamandrines.

A Kingly figure (but not a King) with a golden winged Crown, seated on a Chariot. He has large white wings. One wheel of his Chariot is shown. He wears corselet and buskin of scale armour, decorated with winged Lions’ heads, which symbol also surmounts his crown. His chariot is drawn by a lion. His arms are bare, save for the shoulder pieces of the corselet, and he bears a torch or fire wand, somewhat similar to that of the Z.A.M. Beneath the Chariot are flames, some waved, some salient.

Swift, strong, hasty, rather violent, yet just and generous, noble and scorning meanness. If ill-dignified, cruel, intolerant, prejudiced, and ill-natured. He rules the Heavens from above the last decan of Cancer to the 2nd decan of Leo. Hence he includes most of Leo Minor. Air of Fire. Prince and Emperor of Salamanders.

A very strong and beautiful woman, with flowing red-golden hair, attired like an Amazon. Her shoulders, arms, bosom and knees are bare. She wears a short kilt, reaching to the knees. Round her waist is a broad belt of scale mail, narrow at the side, broad in the front and back, and having a winged tiger’s head in front. She wears a Corinthian shaped helmet, and Crown with a long plume. It also is surmounted by a tiger’s head, and the same symbol forms the buckle of her scale-mail buskins.

A mantle lined with tiger’s skin falls back from her shoulders. Her right hand rests on a small golden or brazen Altar, ornamented with Ram’s heads, and with Flames of Fire leaping from it. Her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed. It has flames of fire leaping from it the whole way down, but the flames are ascending. This Club or torch is much longer than that carried by the King or Queen. Beneath her firmly placed feet are leaping Flames of Fire.

Brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasms, revenge.

Ill-dignified, superficial, theatrical, cruel, unstable, domineering. She rules the heavens over one quadrant of the portion round the North Pole. Earth of Fire. Princess and Empress of the Salamanders. Throne of the Ace of Wands.

A beautiful youthful winged Warrior, with flying hair, riding upon a white horse, which latter is not winged. His general equipment is similar to that of the King of Wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. He holds a Cup in his hand, bearing the sigil of the Scale. Beneath his horses feet is the sea. From the cup issues a crab.

Graceful, poetic, venusian, indolent, but enthusiastic if roused. Ill-dignified, he is sensual, idle, and untruthful. He rules the heavens from above 20° of Aquarius to 20° Pisces including the greater part of Pegasus. Fire of Water. King of Undines and of Nymphs.

A very beautiful fair woman like a crowned Queen, seated upon a Throne, beneath which is flowing water, wherein Lotuses are seen. Her general dress is similar to that of the Queen of Wands, but upon her Crown, Cuirass and Buskins is seen an Ibis with opened wings, and beside her is the same Bird, whereon her hand rests. She holds a Cup, wherefrom a cray fish issues. Her face is dreamy. She holds a Lotus in the hand upon the Ibis.

She is imaginative, poetic, kind, yet not willing to take much trouble for another. Coquettish, good-natured, underneath a dreamy appearance. Imagination stronger than feeling. Very much affected by other influences, and therefore more dependent upon good or ill-dignity than upon most other symbols. She rules from 20° Gemini to 20° Cancer. Water of Water. Queen of Nymphs and Undines.

A winged Kingly figure with a winged crown, seated in a chariot drawn by an Eagle. On the wheel is the symbol of a Scorpion. The Eagle is borne as a crest upon his crown, cuirass and buskins. General attire like Knight of Wands. Beneath his chariot is the calm and stagnant water of a lake. His scale armour resembles feathers more than scales. He holds in one hand a Lotus, and the other a Cup, charged with the Sigil of his scale. A serpent issues from the Cup, and has its head tending down to the waters of the Lake.

He is subtle, violent, crafty and artistic. A fierce nature with calm exterior. Powerful for good or evil, but more attracted by the evil, if allied with apparent Power or Wisdom. If ill-dignified he is intensely evil and merciless. He rules from 20° of Libra to 20° Scorpio. Air of Water. Prince and Emperor of Nymphs and Undines.

A beautiful Amazon-like figure, softer in nature than the Princess of Wands. Her attire is similar. She stands on a sea with foaming spray. Away to her right is a Dolphin. She wears as a crest on her Helmet, belt and buskins, a Swan with opening wings. She bears in one hand a Lotus, and in the other an open Cup from which a Turtle issues. Her mantle is lined with swans-down, and is of thin floating material.

Sweetness, poetry, gentleness, and kindness. Imagination, dreamy, at times indolent, yet courageous if roused. Ill-dignified she is selfish and luxurious. She rules a quadrant of the Heavens around Kether. Earth of Water. Princess and Empress of Nymphs and Undines. Throne of the Ace of Cups

A winged Warrior with crowned and winged Helmet, mounted upon a brown steed, his general equipment is as that of the King of Wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of Castor and Pollux, the Dioscuri, the Twins Gemini (a part of which constellation is included in his rule). He holds a drawn sword with the Sigil of his Scale upon its pommel. Beneath his horsts feet are dark, driving, stratus clouds.

He is active, clever, subtle, fierce, delicate, courageous, skillful, bit inclined to domineer. Also to overvalue small things, unless well-dignified. Ill-dignified, deceitful, tyrannical and crafty. Rules from 20° Taurus to 20° Gemini. Fire of Air. King of Sylphs and Syiphides.

A graceful woman with curly waving hair, like a Queen seated upon a Throne, and crowned. Beneath the Throne are grey cumulous clouds. Her general attire is similar to that of the Queen of Wands. But she wears as a crest a winged child’s head (like the head of an infantile Kerub seen scuiptored on tombs.)

A drawn sword in one hand, and in the other a large bearded newly-severed head of a man.

Intensely perceptive, keen observation, subtle, quick, confident, often perseveringly accurate in superficial things, graceful, fond of dancing and balancing. Ill-dignified, cruel, sly, deceitful, unreliable, though with a good exterior. Rules from 20° Virgo to 20° of Libra. Water of Air. Queen of the Sylphs and Sylphides.

A Winged Knight with a winged Crown, seated in a chariot drawn by Arch Fays, archons, or Arch Fairies, represented as winged youths very slightly draped, with butterfly wings, heads encircled with a fillet with Pentagrams thereon, and holding wands surmounted by Pentagram shaped stars. The same butterfly wings are on their feet and fillet. General equipment is that of the Knight of Wands, but he bears as a crest, a winged Angelic Head, with a Pentagram on the Brow. Beneath the chariot are grey rain clouds or nimbi. His hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. A drawn sword in one hand, a sickle in the other. With the sword he rules, with the sickle he slays.

Full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity, careful, slow, over-cautious. Symbolises Alpha and Omega, the Giver of Death, who slays as fast as he creates. Ill-dignified harsh, malicious, plotting, obstinate, yet hesitating and unreliable. Ruler from 20° Capricorn to 20° Aquarius. Air of Air. Prince and Emperor of Sylphs and Sylphides.

An Amazon figure with waving hair, slighter than the Rose of the Palace of Fire, Knave of Wands. Her attire is similar. The feet seem springy, giving the idea of swifness. Weight changing from one foot to another, and body swinging round. She resembles a mixture of Minerva and Diana, her mantle resembles the Aegis of Minerva. She wears as a crest the head of Medusa with Serpent hair. She holds a sword in one hand and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. Beneath her feet are white cirrous clouds.

Wisdom, strength, acuteness, subtleness in material things, grace and dexterity. If ill-dignified, she is frivolous and cunning. She rules a quadrant of the Heavens around Kether.

Earth of Air. Princess and Empress of the Sylphs and Sylphides. Throne of the Ace of Swords.

A dark winged Warrior with winged and crowned helmet; mounted on a light brown horse. Equipment as of the King of Wands. The winged head of a stag or antelope as acrest. Beneath the horse’s feet is fertile land, with ripened corn. In one hand he bears a sceptre sirmounted with a hexagram, in the other a pentacle like a Z.A.M.’s.

Unless very well dignified, he is heavy, dull, and material. Laborious, clever and patient in material matters. If ill-dignified he is avaricious, grasping, dull, jealous, not very courageous, unless assisted by other symbols. Rules from above 20° of Leo to 20° of Virgo. Fire of Earth. King of the Gnomes.

A woman of beautiful face with dark hair, seated upon a throne, beneath which is dark sandy earth. One side of her face is dark, the other light, and her symbolism is best represented in profile. Her attire is similar to that of the Queen of Wands. But she bears a winged goat’s head as a crest. A goat is by her side. In one hand she bears a sceptre surmounted by a cube, and in the other an Orb of gold.

She is impetuous, kind, timid, rather charming, greathearted, intelligent, melancholy, truthful, yet of many moods. Ill-dignified, she is undecided, capricious, foolish, changeable. Rules from 20° Sagittarius to 20° Capricorn. Water of Earth. Queen of Gnomes.

A winged kingly figure seated in a chariot drawn by a bull. He bears as a crest the symbol of the head of a winged bull. Beneath the chariot is land with many flowers. In one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an Orb and cross.

Increase of matter, increase of good and evil, solidifies, practically applies things, steady, reliable. If ill-dignified, animal, material, stupid. Is either slow to anger, but furious if roused. Rules from 20° Aries to 20° of Taurus. Air of Earth, Prince and Emperor of the Gnomes.

A strong and beautiful Amazon figure with red brown hair, standing on grass and flowers. A grove of trees near her. Her form suggests Hera, Ceres, and Proserpine. She bears a winged ram’s head as a crest, and wears a mantle of sheep’s skin. In one hand she carries a sceptre with a circular disc, in the other a Pentacle similar to that of the Ace of Pentacles.

She is generous, kind, diligent, benevolent, careful, courageous, preserving, pitiful. If

ill-dignified, she is wasteful and prodigal. Rules over one Quadrant of the Heavens around the North Pole of the Ecliptic. Earth of Earth. Princess and Empress of the Gnomes. Throne of the Ace of Pentacles.

Here follow the descriptions of the smaller cards of the 4 Suits, thirty-six in number, answering unto the 36 Decans of the Zodiac.

Commencing from the sign Aries, the Central Decans of each sign follow the order of the Days of the Week.

There being 36 Decanates and only seven Planets, it follows that one of the latter must rule over one more decanate than the others. This is the Planet Mars which is allotted the last decan of Pisces and first of Aries, because the long cold of the winter requires a great energy to overcome it and initiate spring.

The beginning of the decanates is from the Royal King Star of the Heart of the Lion, the great star Cor Leonis, and therefore is the first decanate that of Saturn in Leo.

Here follow the general meanings of the small cards of the Suits, as classified under the Nine Sephiroth below Kether.

The Four Twos symbolise the Powers of the King and Queen; first uniting and initiating the Force, but before the Knight and Knave are thoroughly brought into action. Therefore do they generally imply the initiation and fecundation of a thing.

The Four Threes, generally, represent the realisation of action owing to the Prince being produced. The central symbol on each card. Action definitely commenced for good or evil.

The Four Fours. Perfection, realisation, completion, making a matter settled and fixed.

The Four Fives. Opposition, strife and struggle; war, obstacle to the thing in hand. Ultimate success or failure is otherwise shown.

The Four Sevens. Generally shows a force, transcending the material plane, and is like unto a crown which is indeed powerful but requireth one capable of wearing it. The Sevens then show a possible result which is dependent on the action then taken. They depend much on the symbols that accompany them.

The Four Eights. Generally show solitary success; i.e., success in the matter for the time being, but not leading to much result apart from the thing itself.

The Four Nines. Generally they show very great fundamental force. Executive power, because they rest on a firm basis, powerful for good or evil.

The Four Tens. Generally show fixed culminated completed Force, whether good or evil. The matter thoroughly and definitely determined. Similar to the force of the Nines, but ultimating it, and carrying it out. These are the meanings in the most general sense.

Here follow the more particular descriptions and meanings. Decan cards are always modified by the other symbols with which they are in contact.

Two white radiant angelic hands issuing from clouds right and left of the centre of the card. They are clasped together as in the grip of the First Order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold at the same time by their centres Five Wands, or torches, which are similar to the wand of a Z.A.M. Four Wands cross each other, but the Fifth is upright in the centre. Flames leap from the point of junction. Above the central Wand is the symbb} Saturn and below it that of Leo representing the Decanate.

Violent strife and contest, boldness, rashness, cruelty, violence, lust and desire, prodigality and generosity, depending on well or ill dignified.

Geburah of Yod. (Quarrelling and fighting.) This decan hath its beginning from the Royal Star of Leo, and unto it are allotted the two Great Angels of the Schemhamephoresch, Vahaviah and Yelayel.

Two hands in grip, as in the last, holding six Wands crossed, 3 and 3. Flames issuing from the point of junction. Above and below are two short wands with flames issuing from a cloud at the lower part of the card, surmounted respectively by the symbols of Jupiter and Leo, representing the Decanate.

Victory after strife, success through energy and industry, love, pleasure gained by labour, carefulness, sociability and avoiding of strife, yet victory therein. Also insolence, pride of riches and success, etc. The whole depending on dignity.

Tiphareth of Yod. (Gain.) Hereunto are allotted the Great Angels from the Schemhamephoresch, Saitel and Olmiah.

Two hands holding by grip, as before, 6 Wands, three crossed by three, a third hand issuing from a cloud at the lower part of the card holding an upright wand, which passes between the others. Flames leap from the point ofjunction. Above and below the central wand are the symbols Mars and Leo, representing the Decan.

Possible victory, depending upon the energy and courage exercised; valour, opposition,obstacles, difficulties, yet courage to meet them, quarrelling, ignorance, pretence, wrangling and threatening, also victory in small and unimportant things, and influence over subordinates. Depending on dignity as usual.

Netzach of Yod. (Opposition yet courage.) Herein rule the two great Angels Mahashiah and Lelahel.

A white radiating Angelic hand issuing from a cloud and grasping a branch of a Rose tree, with four white roses thereon which touch only the four lowermost pentacles. No rosebuds seen, but only leaves touch the four uppermost disks. All the Pentacles are similar to that of the Ace, but without the Maltese cross and wings. These are arranged as in the Geomantic figure Populus.

Above and below them are the symbols So! and Virgo for the Decan. Over-careful in small things at the expense of the great. “Penny-wise and pound-foolish.” Gain of ready money in small sums. Mean, avariciousness. Industrious, cultivation of land, hoarding, lacking in enterprise.

Hod of Heh. (Skill, prudence, cunning.) Here rule those mighty angels Akaiah and Kehethel.

A white radiating angelic hand as before holding a Rose branch with nine white roses, each of which touches a Pentacle. There are more buds arranged on the branches as well as flowers. Venus and Virgo above and below.

Complete realisation of material gain, inheritance, covetousness, treasuring of goods and sometimes theft, and knavery. All according to dignity.

Yesod of Heh. (Inheritance, much increase of goods.) Herein rule the mighty angels Hazayel and Aldiah.

An Angelic hand holding a branch by the lower extremity, whose roses touch all the pentacles. No buds however are shown. The symbols of Mercury and Virgo are above and below Pentacles.

Completion of material gain and fortune, but nothing beyond, as it were, at the very pinnacle of success. Old age, slothfulness, great wealth, yet sometimes loss in part, and later heaviness, dullness of mind, yet clever and prosperous in money transactions.

Malkuth of Heh. (Riches and wealth.) Herein rule the Angels Hihaayah and Laviah.

Two crossed swords, like the air dagger of Z. A. M., each held by a white radiating angelic hand. Upon the point where the two cross is a rose of five petals, emitting white Rays, and top and bottom of card are two small daggers, supporting respectively the symbols of Luna (in horizontal position) and Libra, representing the Decan.

Contradictory characteristics in the same nature. Strength through suffering. Pleasure after Pain. Sacrifice and trouble yet strength arising therefrom symbolised by the position of the rose, as though the pain itself had brought forth beauty. Peace restored, truce, arrangement of differences, justice. Truth and untruth. Sorrow and sympathy for those in trouble, aid to the weak and oppressed, unselfishness. Also an inclination to repetition of affronts if once pardoned, of asking questions of little moment, want of tact, often doing injury when meaning well. Talkative.

Chokmah of Vav. (Quarrels made up, but still some tension in relationships. Actions sometimes selfish and sometimes unselfish.) Herein rule the great Angels Yezalel and Mebahel.

Three white radiating angelic hands issuing from clouds and holding three swords upright (as if the central sword had struck apart from the two others which were crossed in the preceding symbol.) The central sword cuts asunder the Rose of Five Petals (which in the preceding symbol grew at the junction of the swords). Its petals are falling, and no white rays issue from it. Above and below the central Sword are the symbols of Saturn and Libra, referring to the Decanate.

Disruption, interruption, separation, quarrelling, sowing of discord and strife, mischief making, sorrow, tears, yet mirth in evil pleasures, singing, faithfulness in promises, honesty in money transactions, selfish and dissipated, yet sometimes generous, deceitful in words and repetition. The whole according to dignity.

Binah of Vau. (Unhappiness, sorrow, tears.) Therein rule the Angels Harayel and Hoqmiah.

Two white angelic radiating hands, each holding two swords, which four cross in the centre. The rose of five petals with white radiations is reinstated on the point of intersection. Above and below, on the points of two small daggers are the symbols of Jupiter and Libra representing the Decan.

Rest from sorrow, yet after and through it. Peace from and after war. Relaxation of anxiety. Quietness, rest, ease and plenty, yet after struggle. Goods of this life, abundance. Modified by the dignity as in the other cases.

Chesed of Vav. (Convalescence, recovery from sickness, change for the better.) Herein rule Laviah and Kelial.

A white radiating angelic hand as before holding Lotuses or water lilies of which the flowers are falling right and left. Leaves only and no buds surmount them. These lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom, neither is there water in any of the Cups, which are somewhat of the shape of the magical implement of the Z.A.M. Above and below are the symbols of Mars and Scorpio, representing the Decan.

Death or end of pleasures: disappointment, sorrow and loss in those things from which pleasure is expected. Sadness, deceit, treachery, ill-will, detraction, charity and kindness ill-requited. All kinds of anxieties and troubles from unexpected and unsuspected sources.

Geburah of Heh. (Disappointments in love, marriage broken off, unkindness from a friend, loss of friendship.) Therein rule Livoyah and Pehilyah.

An angelic hand as before, holds a group of stems of Lotuses or water lilies from which six flowers bend, one over each cup. From these flowers a white glistening water flows into the cup as from a fountain, but they are not yet full. Above and below are the symbols of Sun and Scorpio, representing the Decanate.

Commencement of steady increase, gain and pleasure, but commencement only. Also affront, detection, knowledge, and in some instances, contention and strife, arising from unwarranted self-assertion and vanity. Sometimes thankless and presumptuous. Sometimes amiable and patient, according to dignity.

Tiphareth of Heh. (Beginning of wish, happiness, success or enjoyment.) Therein rule Nelokhiel and Yeyayel.

A hand as usual holds the lotus stems which arise from the central lower cup. The hand is above this cup and below the middle one. With the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from them into cups which are quite empty. Above and below are the symbols of the decanate, Venus and Scorpio.

Possibly victory, but neutralized by the supineness of the person. Illusionary success.

Deception in the moment of apparent victory. Lying, error, promises unfulfilled.

Drunkenness, wrath, vanity, lust, fornication, violence against women. Selfish dissipation.

Deception in love and friendship. Often success gained, but not followed up. Modified by

Netzach of Heh. (Lying. Promises unfulfilled. Illusion. Error. Deception, slight success at outset, but want of energy to retain it.) Therein rule Melchel and Chahaviah.

Four white Angelic Hands radiating (two proceeding from each side) from clouds, clasped in two pairs in the centre with the grip of First Order. (See description above.) They hold 8 wands crossed four and four. Flames issue from the point ofjunction. Surmounting two small wands with flames issuing down them. Placed in the centre at top and bottom of card are the symbols of Mercury and Sagittarius, representing the Decan.

Too much force applied too suddenly. Very rapid rush, but too quickly passed and expended. Violent but not lasting. Swiftness. Rapidity. Courage, boldness, confidence, freedom, warfare. Violence, love of open air, field sports, garden, meadows. Generous, subtle, eloquent, yet somewhat untrustworthy. Rapacious, insolent, oppressive. Theft and robbery, according to dignity.

Hod of Yod. (Hasty communication and messages. Swiftness.) Therein rule Nithahiah and Haayah.

Four Hands as in the previous symbol holding eight wands crossed four and four, but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others. Flames leap therefrom. Above and below the symbols Luna (depicted horizontally) and Sagittarius.

Tremendous and steady force.that cannot be shaken. Herculean strength, yet sometimes scientifically applied. Great success, but with strife and energy. Victory preceded by

apprehension and fear. Health good and recovery, yet doubt. Generous, questioning and curious, fond of external appearances, intractable, obstinate.

Yesod of Yod. (Strength, power, health. Recovery from sickness.) Herein rule Yirthiel and Sahiah.

Four hands upholding 8 wands crossed as before. A fifth hand at foot of card holding two wands upright which traverse thejunction of the others. Above and below the symbols Saturn and Sagittarius. Flames issue therefrom.

Cruel and overbearing force and energy, but applied only to selfish and material ends. Sometimes shows failure in a matter, and the opposition too strong to be controlled arising from the person’s too great selfishness at the beginning. Ill-will, levity, lying, malice, slander, envy, obstinacy, swiftness in evil, if ill-dignified. Also generosity, self-sacrifice, and disinterestedness when well-dignified.

Malkuth of Yod. (Cruelty, malice, revenge and injustice.) Therein rule Reyayel and Avamel.

Two wheels, discs or Pentacles similar to that of the Ace. They are united by a green and gold Serpent, bound about them like a figure of Eight. It holds its tail in its mouth. A white radiant angelic hand grasps the centre or holds the whole. No roses enter into this card. Above and below are the symbols Jupiter and Capricorn. It is a revolving symbol.

The harmony of change. Alternation of gain and loss, weakness and strength, ever varying occupation, wandering, discontented with any fixed condition of things; now elated, now melancholy, industrious yet unreliable, fortunate through prudence of management, yet sometimes unaccountably foolish. Alternately talkative and suspicious. Kind yet wavering and inconsistent. Fortunate in journeying. Argumentative.

Chokmah of Heh final. (Pleasant change, visit to friends.) Herein rule Lekabel and Veshiriah.

A white rayed angelic hand as before, holding a branch of a Rose-tree, of which two white rose-buds touch and surmount the topmost pentacle. The latter are arranged in a Triangle

Above and below are symbols of Mars and Capricorn. Working and constructive force, building up, erection, creation, realisation, and increase of material things, gain in commercial transactions, rank, increase of substance, influence, cleverness in business, selfishness, commencement of matter to be established later. Narrow and prejudiced, keen in matter of gain. Modified by dignity. Sometimes given to seeking after the impossible.

Binah of Heh final. (Business, paid employment, commercial transactions.) Therein rule Yechavah and Lehachiah.

A hand holding a branch of a Rose-tree, but without flowers or buds, save that in the centre is one fully blown white rose. Four pentacles with Sun and Capricorn above and below. Assured material gain, success, rank, dominion, earthly power completed, but leading to nothing beyond. Prejudiced, covetous, suspicious, careful and orderly, but discontented.

Little enterprise or originality. Altered by dignity as usual. Chesed of Heh final. (Gain of money or influence. A present.) Therein rule Keveqiah and Mendial.

Two rayed hands each holding two swords nearly upright, but falling apart from each other, right and left of card. A third hand holds a sword upright in centre as if it had separated them. The petals of the rose (which in the four of Swords had been reinstated in the centre) are torn asunder and falling. Above and below the symbols of Venus and Aquarius.

Contest finished, and decided against the person, failure, defeat, anxiety, trouble, poverty, avarice, grieving after gain, laborious, unresting, loss and vileness of nature. Malicious, slandering, lying, spiteful and talebearing. A busybody and separator of friends, hating to see peace and love between others. Cruel yet cowardly, thankless, and unreliable. Clever and quick in thought and speech. Feelings of pity easily roused but unenduring. As dignity.

Geburah of Vav. (Defeat, loss, malice, spite, slander, evil-speaking.) Herein rule Aniel and Chaamiah.

Two hands as before, each holding three swords which cross in centre. Rose re established hereon. Mercury and Aquarius above and below, supported on the points of two short daggers or swords.

Success after anxiety and trouble. Selfishness, beauty, conceit, but sometimes modesty therewith, dominion, patience, labour, etc., according to dignity.

Tiphareth of Vav. (Labour, work,journey by water.) Herein rule Rehaayal and Yeyeziel.

Two hands as before, each holding swords. A third hand holds a single sword in the centre. The points of all the swords do just touch one another, the central sword not altogether dividing them. The rose of the previous symbols of this suit is held by the hand which holds the central Sword, as if the Victory were at its disposal. Above and below Luna and Aquarius. (In the small cards, the Lunar Decans are always represented by a crescent on its back.)

Partial success, yielding when victory is within grasp, as if the last reserves of strength were used up. Inclination to lose when on the point of gaining though not continuing the effort. Love of abundance, fascinated by display, given to compliment, affronts and insolences, and to detect and spy on another. Inclined to betray confidences, not always intentional. Rather vacillating and unreliable, according to dignity as usual.

Netzach of Vav. (Journey by land, in character untrustworthy.) Herein rule Michael and Hahihel.

A hand holding a group of stems of Lotuses or water lilies. There are only two flowers shown which bend over the two center cups pouring into them a white water. The cups are not yet filled. The three upper cups are empty. At top and bottom are Saturn and Pisces.

Temporary success, but without further result. Things thrown aside as soon as gained. No lasting even in the matter in hand. Indolence in success. Journeying from place to place. Misery and repining without cause. Seeking after riches. Instability according to dignity.

Hod of Heh. (Success abandoned, decline of interest in anything.) Herein rule Vavaliah and Yelahiah.

Hand from cloud holding Lotuses or water lilies, one flower of which overhangs each cup, and from which water pours. All the cups are full and running over. Above and below are the symbols of Jupiter and Pisces representing the Decan.

Complete and perfect realisation of pleasure and happiness almost perfect. Self-praise, vanity, conceit, much talking of self, yet kind and lovable, and may be self-denying therewith. Highminded, not easily satisfied with small and limited ideas. Apt to be maligned through too much self-assumption. A good, generous, but, maybe, foolish nature.

Yesod of Heh. (Complete success, pleasure, happiness, wish fulfilled.) Therein rule Saliah and Aariel.

Hand holding bunch of Lotuses or water-lilies whose flowers pour a pure white water into all the cups, which all run over. The top cup is held sideways by a hand and pours water into top left hand cup. A single lotus flower surmounts top cup and is the source of the water that fills it. Above and are below Mars and Pisces.

Permanent and lasting success, happiness because inspired from above. Not sensual as Nine of Cups, The Lord of Material Happiness, yet almost more truly happy. Pleasure, dissipation, debauchery.

Pity, quietness, peacemaking. Kindness, generosity, wantonness, waste, etc., according to dignity.

Malkuth of Heh. (Matters definitely arranged as wished, complete good fortune.) Herein rule Aasliah and Mihal.

[This is not such a good card as stated above. It represents boredom and quarrelling arising therefrom; disgust springing from too great luxury. In particular it could represent drug habits, the sottish excess of pleasure and the revenge of nature.]

Hand grasping two Wands crossed. Flames issue from the point of junction. On two small wands, above and below, with flames issuing from them, are Mars and Aries.

Strength, dominion, harmony of rule and justice. Boldness, courage, fierceness, shamelessness, revenge, resolution, generous, proud, sensitive, ambitious, refined, restless, turbulent, sagacious withal, yet unforgiving and obstinate, according to dignity.

Chokmah of Yod. (Influence over others. Authority, power, dominion.) Rule therein Vehooel and Deneyal.

Hand issuing from clouds holds three wands in centre. Two crossed and one upright. Flames from point of junction. Above and below are Sun and Aries.

Established force and strength. Realisation of hope. Completion of labour, success of the struggle. Pride, nobility, wealth, power, conceit. Rude self assumption and insolence. Generosity, obstinacy according to dignity.

Binah of Yod. (Pride, arrogance and self-assertion.) Herein rule Hechashiah and Aamamiah.

Two hands as before, issuing from clouds each side of card, and clasped in centre with First Order grip, holding four wands crossed. Flames issue at point ofjunction. Above and below are two small flaming wands with Venus and Aries, representing the Decan.

Perfection, a completion of a thing built up with trouble and labour. Rest after labour. Subtlety, cleverness, beauty, mirth, success in completion. Reasoning faculty, conclusions drawn from previous knowledge. Unreadiness, unreliable, and unsteady, through over anxiety and hurriedness of action. Graceful in manners. At times insincere, etc.

Chesed of Yod. (Settlement, arrangement, completion.) Herein rule Nanael and Nithal.

Hand holding a branch of White Rose Tree, from which roses are falling, leaving no buds behind. Five pentacles similar to Ace. Mercury and Taurus for Decan.

Loss of money or position. Trouble about material things. Toil, labour, land cultivation, building, knowledge and acuteness of earthly things, poverty, carefulness. Kindness, sometimes money regained after severe toil and labour. Unimaginative, harsh, stern, determined, obstinate.

Geburah of Heh final. (Loss of profession, loss of money, monetary anxiety.) Therein rule Mibahiah and Pooyal.

Hand holding a rose branch with white roses and buds, each of which touch a pentacle. Above and below Luna and Taurus represent the Decanate.

Success and gain in material undertakings, power, influence, rank, nobility, rule over the people. Fortunate, successful ,just and liberal. If ill-dignified, may be purse-proud, insolent from success, or prodigal.

Tiphareth of Heh final. (Success in material things. Prosperity in business.) Herein rule Nemamiah and Yeyelal.

Hand from a cloud holding rose branch of seven pentacles arranged as in Rubeus. Only five of which overhang but do not touch the five upper pentacles. No other buds shown, and none are near or touch the two lower pentacles. Above and below are Saturn and Taurus.

Promises of success unfulfilled. (Shown in the symbolism of the rosebuds, which do not as it were come to anything.) Loss of apparently promising fortune. Hopes deceived and crushed. Disappointment. Misery, slavery, necessity and baseness. A cultivator of land, and yet is loser thereby. Sometimes it denotes slight and isolated gains with no fruits resulting therefrom, and of no further account, though seeming to promise well. According to dignity.

Netzach of Heh. (Unprofitable speculation and employment. Little gain for much labour.) Therein rule Herochiel and Mitzrael.

Four hands as usual, each holding two swords, points upwards, touching near top of card, two hands lower on left, two on right of card. The rose of other sword symbols re-established in centre. Above and below are Jupiter and Gemini.

Too much force applied to small things, too much attention to detail, at expense of principle and more important points. Ill-dignified, these qualities produce malice, pettiness, and domineering qualities.

Patience in detail of study, great ease in some things, counter-balanced by equal disorder in others. Impulsive, equally fond of giving or receiving money, or presents. Generous, clever, acute, selfish, and without strong feeling of affection. Admires wisdom, yet applies it to small and unworthy objects.

Hod of Vav. (Narrow, restricted, petty, a prison.) Herein rule Vemibael and Yehohel.

Four hands (somewhat as in preceding symbol) hold eight swords upright but with the points falling away from each other. A fifth hand holds a ninth sword upright in the centre, as if it had disunited them, and struck them asunder. No rose at all is shown (as if it were not merely cut in pieces but completely and definitely destroyed). Above and below Mars and Gemini.

Despair, cruelty, pitilessness, malice, suffering, want, loss, misery. Burden, oppression, labour, subtlety and craft, lying, dishonesty, slander. Yet also obedience, faithfulness, patience, unselfishness, etc., according to dignity.

Four hands (as in previous symbol) hold eight swords with points falling away from each other. Two hands hold two swords crossed in the centre (as if theirjunction had disunited the others). No rose, flower or bud is shown. Above and below are Sun and Gemini.

(Almost a worse symbol than Nine of Swords.) Undisciplined warring force, complete disruption and failure. Ruin of all plans and projects. Disdain, insolence and impertinence, yet mirth and jolly therewith. A Marplot, loving to overthrow the happiness of others, a repeater of things, given to much unprofitable speech, and of many words, yet clever, acute, and eloquent, etc., depending on dignity.

Malkuth of Vav. (Ruin, death, defeat, disruption.) Herein rule Dambayah and Menqal.

Hand at lower part from cloud holds lotuses. A Lotus flower rises above water, which occupies the lowest part of card, and rises above the hand holding the Lotus. From this Lotus flower a stem rises, terminating nearly at the top of the card in another Lotus or water-lily flower, from which a white water gushes like a fountain. Crossed on the stem just beneath are two Dolphins, Argent and Or, on to which the water falls and from which it pours in full streams, likejets of gold and silver, into two cups, which in their turn overflow, flooding the lower part of the card. Above and below Venus and Cancer.

Harmony of masculine and feminine united. Harmony, pleasure, mirth, subtlety, sometimes folly, dissipation, waste, and silly action, according to dignity.

Hands as before holds group of Lotuses or Water-lilies, from which two flowers rise on either side of, and overhanging the top cup, pouring into it the white water. Flowers in the same way pour water into the lower cups. All the cups overflow, the topmost into the two others, and these upon the lower part of the card. Above and below Mercury and Cancer.

Abundance, plenty, success, pleasure, sensuality, passive success, good luck and fortune. Love, gladness, kindness and bounty. According to dignity.

Binah of Heh. (Plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment.) Herein rule Rahael and Yebomayah.

Four cups, the two upper overflow into the two lower, which do not overflow. A hand grasps a bunch of lotuses from which ascends a stem bearing one flower at the top of the card, from which water issues into two top cups. From the centre two leaves pass right and left, making as it were a cross between the four cups. Luna and Cancer are above and below.

Success or pleasure approaching their end. A stationary period in happiness which may or may not continue. It does not show marriage and love so much as the previous symbol. It is too passive a symbol to represent perfectly complete happiness. Swiftness, hunting and pursuing. Acquisition by contention; injustice sometimes. Some drawbacks to pleasure implied.

Chesed of Heh. (Receiving pleasure, but some slight discomfort and anxieties, therewith. Blended pleasure and success.) Therein rule Hayayel and Mevamayah.

Here finishes the description of the 36 smaller cards, referring to the 3O Dccanates of the Zodiac. Although the Angels of the Schem ha-mephoresch have been linked with the Decanates, yet their dominion is far more exalted, extended, and important than this would at first sight seem to imply. In all of this I have not only transcribed the symbolism, but have tested, studied, compared, and examined it both clairvoyantly and in other ways. The result of these has been to show me how absolutely correct the symbolism of the Book T is, and how exactly it represents the occult Forces of the Universe.

Astronomic Tarot

The Planets’ sphere which illustrates this manuscript, as part of the Z.A.M.’s Abstract of the Tarot, has been drawn by S.R.M.D. as instructed. It represents the Heavens polarized on the plane of the Ecliptic, not on the plane of the Equator of our Earth, so that its North Pole is the veritable North Pole of our Heavens and not merely that part of them to which the North Pole of our Earth now points.

Another very important difference is that, throughout the true Tarot, the teaching assigns the commencing Point of the Zodiac to the bright Star “Regulus” which is in Leo. And it measures Right Ascension and Longitude from that point, and not from a suppositious point divided by the Equinox and called the 0° of Aries (though in reality now far removed from the constellation of that name), which has been adopted by modern or western astronomy and astrology.

By this now usual way of reckoning, and the Procession of the Equinoxes, it has gradually come to pass that the signs (or divisions, each of 30°, of the Zodiac) no longer coincide with the constellations of the same name, and each decade shows them slowly but surely receding.

But the Tarot method of reckoning from the star named Regulus has, it will be seen, the effect of making the Signs and the Constellations coincide.

“Regulus” means “Star of the Prince.” “Regulus” coincides with the position of the “heart” in the figure of Leo upon the Star Maps.

Part of the South Scale of Libra, tail of Hydra, head, body, arms and forefeet of Centauri. Legs, body and tail of Lupus, the Wolf which he is killing. Right claw of Scorpio.

Body and tail of Scorpio, head and neck of Lupus, whole of Ara - Altar, two feet of Ophiucus, point of arrow of Sagittarius, part of Norma, Mason's square.

The whole of Sagittarius, the Archer, except right hind leg, the tail, the crown of the head, extreme points of Bow and Arrow, Corona Australis, Telescope, Pavo - Peacock.

Whole lower half of Capricornus, the he-Goat, part of Piscis Australis, Southern Fish, Microscope Part of Grus, the Crane. Part of Indus.

Legs of Aquarius, and the issuant water head of Piscis Australis, part of Grus, part of Phoenix, part of apparatus Sculptorum, part of Cetus.

The connecting band of Pisces, the body of Cetus, the sea Monster to which Andromeda was exposed, part of Apparatus Sculptorum. Part of Phoenix, part of Fornax.

Legs of Aries, part of body of Taurus, head and fore-part of Cetus, part of Fornax and of Eridanus.

Head and forepart of Taurus the Bull. The Bull sent by Neptune to frighten the horses of Sol and those of the Hippolytus. The greater part of Orion the Giant, and hunter. The beginning of the River Eridanus into which Phaeton was hurled when attempting to drive the horses of the Sun, greater part of Lepus, the Hare.

The Zelator Adeptus Minor shall know that the great “King Star” or “Heart of the Lion,” which is in Leo upon the path of the Ecliptic and one of the “Four Tiphareth Points” (see later) of the Celestial Heavens, is the commencement and Ruler of all our reckoning of Longitude (or Ecliptic). The Path of the Sun itself is the commencement of our reckoning of the Latitude in the searching out of our Hidden Wisdom.

Also the Dragon, the constellation Draco, surroundeth the Pole Kether of our Celestial Heavens.

But the Northern Pole and Kether of the Material Planet (even of our Erthe, earth) looketh constantly unto Binah, for as much as she is under sorrow and suffering. When, oh Lord of the Universe, shall she turn from her evil ways so that she shall again behold Kether? Wherefore she is now a place of trial. For each thing in this world of Assiah looketh towards that which is its Natural Governor. To what part of the Celestial Heavens the Kether of a Planet constantly looketh, by that part is that Planet ruled. For in all things shine the Sephiroth even as hath been sufficiently said.

The Four Knaves rule the celestial Heavens from the North Pole of the Zodiac to the 45° of Latitude North of the Ecliptic. They form the Thrones of the Four Aces, who rule in Kether. The Four Kings, 4 Queens, 4 Knights rule the Celestial Heavens from the 45°of North Latitude down to the Ecliptic. The 12 Tarot Keys attributed to the 12 Signs of the Zodiac rule the Celestial Heavens from the Ecliptic down to the 45° of South Latitude. The 36 smaller cards of the Suits (from two to ten) rule the Celestial Heavens from the 45° South of the Ecliptic to the South Pole, or the Malkuth place therein. All calculation arises from the Star “Regulus,” the 0° of our Led.

These Four Aces revolve in Kether, their Thrones are the central portion of 45° of Longitude in extent in the dominions of the Knaves of their respective suits.

A part of the tail of Draco, fore-feet of Ursa Major, tail of Ursa Major, and of the Northern dog of Canis Venatici.

Body of Draco. Legs of Cepheus. Tail of Ursa Minor, and the Pole Star. Legs of Cassiopeia. Head and neck of Camelopardus.

Rules from North Pole to 45° and from 0° of Cancer to 30° of Virgo, the end of Virgo. The Throne of the Ace of Wands extends 45° from 22° - 30° of Cancer to 7° - 30° of Virgo within the limits of 45° Latitude.

Tail of Draco, Head and forepart of Ursa Minor, left arm and part of head and chest of Bootes. The greater part of the Northernmost dog of Canis Venatici. Tail and Back of Ursa Major, (ancient Italian name was Septemtriones, the 7 Ploughing Oxen). This includes the celebrated Seven stars of the constellation called “Charles Wai.n” by the English; “Seven Rishis” by the Hindus, and in the Egyptian Book of the Dead, Ch. XVII, “The Seven bright ones who follow their Lord, the Thigh of the Northern Heaven.” In the Zodiac of Denderah, and in the Tablet of Edfus, that Ursa Major is represented as the thigh of an Ox.

Rules from North Pole to 45° of Latitude and from 0° of Libra to 30° of Sagittarius in Longitude. The Throne of the Ace embraces from 22° - 30° of Libra to 7° - 30° of Sagittarius within the above limits of Latitude.

Head of Draco. Left arm, body and legs of Hercules, part of head, right shoulder and club of Bootes.

Rules from North Pole to 45° Latitude and from 0° of Capricorn to 30° of Pisces Longitude. The Throne of the Ace extends from 22° - 30° of Capricorn to 7° - 30° of Pisces as before.

Body of Draco, part of Lyra. Head, body and right arm of Cepheus, the King and Father of Andromeda, the whole of Cygnus, head and body of Lacerta, back and part of head of Vulpecula the Fox.

Rules from North Pole to 45° Latitude, and from 0° of Aries to 30° of Gemini Longitude.

The Throne of the Ace embraces from 22° - 30° of Aries to 7° - 30° of Gemini within the

Body of Draco, legs and part of right arm and Sceptre of Cepheus, tail and hind quarters of Ursa Minor, with the Pole Star of our Earth, head and neck of Camelopardalis (Giraffe), body and right arm, throne and legs of Cassiopeia, the Queen of Cepheus and Mother of Andromeda, head of Ursa Major.

Rules from Ecliptic to 45° North Latitude and from 20° Cancer to 20° Leo in Longitude.

Head, body, and tail of Leo, body and tail of Leo Minor, hind quarters and legs of Ursa Major, head and fore-quarters of Southern dog of Canis Venatici.

Rules from Ecliptic to 45° North Latitude and from 20° of Leo to 20° of Virgo.

Head and body of Virgo, left arm of Bootes, hair of Berenice. Body and hind quarters of Southern dog of Canes Venatici, hind feet of Northern dog of Canis Venatici.

Right leg of Virgo, body and right arm and right leg of Bootes. Beam and part of Scales of Libra.

Part of Scales of Libra, left claws of Scorpio, body and legs of Ophiucus, the holder of the Serpent. Front half of Serpent’s head, right arm and club of Hercules.

Rules from Ecliptic to 45° North Latitude and from 20° of Scorpio to 20° of Sagittarius.

Top of head and bow of Sagittarius, head and right arm of Ophiucus, rear half of Serpent.

Rules from Ecliptic to 45° North Latitude and from 20° of Sagittarius to 20° of Capricorn.

Top of head, neck and horns of Capricorn, left hand of Aquarius, the man who carries the Water, the whole of Aquila, the Eagle, the greater part of Delphinus, whole of Sagitta, the Arrow, forefeet and body of Vulpecula the Fox, and the tail of the Cygnet which he seizes.

Rules from Ecliptic to 45° North Latitude, and from 20° of Capricorn to 20° of Aquarius.

Tail of Capricornus, head and body of Aquarius, head and forelegs of Pegasus, the winged horse who sprang from the blood of Medusa near the sources of the ocean, the whole of Equilaus, the lesser horse, part of head of Dolphin, tail and hind quarters of Vulpecula, part of wing of Cygnus, the swan, part of head of Pisces.

Rules from Ecliptic to 45° of North Latitude and from 20° of Aquarius to 20° of Pisces.

Body and tail of one of the Pisces, and part of the band. Body and wings of Pegasus, head and arms of Andromeda, chained to the rock, tail of Lacerta.

Rules from Ecliptic to 45° North Latitude and from 20° of Pisces to 20° of Aries.

The other Fish and part of Band of Pisces, head and back of Aries, body and legs of Andromeda, the Triangle, hand left arm of Cassiopeia, the winged instep of Aries.

Rules from Ecliptic to 450 North Latitude and from 20° of Aries to 20° of Taurus.

Tail of Aries, one horn and shoulder and back of Taurus, whole of Perseus, and the head of Medusa, hind quarters and legs of Camelopardalis, left leg of Auriga, Charioteer, and part of Capella, the she-goat which bears kids in her arms.

Rules from Ecliptic to 45° North Latitude from 20° of Taurus to 20° Gemini in Longitude.

Head and body of Castor, one of the Gemini, greater part of Auriga and Capella, head and forepart of Lynx, forefeet of Camelopardalis.

Rules from Ecliptic to 450 North Latitude, and from 20° Gemini to 20° of Cancer in Longitude.

Head and body of Pollux, the other of the Gemini; greater part of Cancer, crab; face ol Leo; head and face of Ursa Major.

The fore-legs and hind-feet of Leo, greater part of the Sextans and of Crater, the cups. part of the body of Hydra, the great Water serpent, greater part of Antlia Pneumatica, the air Pump, greater part of Pisces Nautica, a small part of the ship Argo.

Left arm, hand, and arm of Virgo, and her ear of Corn; part of the body of Hydra, Corvus, the Crow, part of Crater, tail and right hand of Centaurus, the man horse, smal part of Air Pump and of Argo.

Part of the South Scale of Libra, tail of Hydra, head, body, arms and forefeet of Centauri. Legs, body and tail of Lupus, the Wolf which he is killing. Right claw of Scorpio.

Body and tail of Scorpio, head and neck of Lupus, whole of Ara - Altar, two feet of Ophiucus, point of arrow of Sagittarius, part of Norma, Mason’s square.

The whole of Sagittarius, the Archer, except right hind leg, the tail, the crown of the head, extreme points of Bow and Arrow, Corona Australis, Telescope, Pavo - Peacock.

Whole lower half of Capricornus, the he-Goat, part of Piscis Australis, Southern Fish, Microscope Part of Grus, the Crane. Part of Indus.

Legs of Aquarius, and the issuant water head of Piscis Australis, part of Grus, part of Phoenix, part of apparatus Sculptorum, part of Cetus.

The connecting band of Pisces, the body of Cetus, the sea Monster to which Andromeda was exposed, part of Apparatus Sculptorum. Part of Phoenix, part of Fornax.

Legs of Aries, part of body of Taurus, head and fore-part of Cetus, part of Fornax and of Eridanus.

Legs of Castor and Pollux, the Gemini, Canis Minor, a small part of Cancer. The whole of Monoceros, the Unicorn, except the hind-quarters. Head and fore-part of Canis Major, the greater Dog.

One claw and part of the body of Cancer, forepaws of Leo, head and part of Hydra, part of Sextans, part of Pisces Nautica, hind legs and tail of Monoceros, part of the mast, rigging, and prow of the ship Argo.

The Keys answering unto the Seven Lords who wander (planets) and the Three Spirits (the elements) are not assigned any fixed dominion. The following 36 small cards (2’s to 10’s) rule the decans of the signs in the Celestial Heavens and their Dominion extendeth from 45° South of the Ecliptic unto Malkuth at the Southern Pole.

0° - 10° of Libra, Moon, Hind legs of Centauri, pt. Crux, pt. Musea and Chameleon.

0°- 10° of Scorpio, Mars, Pt. Circinus, Chameleon and of Triangulum Australis.

10° - 20° of Scorpio, Sun, Pt. Triangulum Australis, Apus the Swallow and Octano.

0° - 10° of Taurus, Mercury, Part Eridanus, Columba, Naochi, Dorado, Equilaus, Pictoris.

10° - 20° of Taurus, Moon, Forepart of Lepus, Tail and Wing of Columba, part of Equilaus.

0° - 10° of Gemini, Jupiter, Feet of Canis Major, Prow Argo, part Equilaus Pictoris.

While the greater number of the Northern Constellations are connected with classical mythology, the titles of many of the Southern Constellations, and especially of those near the South Pole, are of more or less recent nomenclature, and bear witness to absence of reference to Occult Knowledge, such names for instance as Reticulum, and Coelum Scuiptores, Octanus, etc.

In the dominion of the various forces, the rule of each may be divided into three portions. The centre is the most pronounced in its accord with the nature of its Ruler, and the two outer portions are tinged with the nature of the Ruler of the dominion bordering thereon. For example, in the case of Leo, the Dominion of Fortitude, the central 10 degrees will have most of this nature. For the beginning 10 degrees are tinged with the nature of Cancer, and the last ten degrees with the nature of Virgo, the nature of Leo however predominating the mixture.

Under the Dominion of the other Court cards represents a Belt of Influence descending vertically.

Is under the Dominion of the 12 Keys related to the Signs of the Zodiac, represents a Belt of influence acting horizontally. This Zone in union with the second Belt will therefore yield a great Zone of 12 Crosses encircling the heavens.

Consists of 36 Decans under the Dominion of the 36 small cards of the four suits, the numbers 2-10 of each suit. In each of these sets of 3 parts of a Sign, the central one will be more pronounced in effect than the lateral parts.

Therefore the 3 Decanates of each of the Signs will be symbolised by a triangle. Thus are yielded twelve Triangles surrounding the lower heavens, and therefore there will ultimate twelve Crosses surmounting 12 Triangles surrounding the heavens. In other words, the symbol of the G.D. in the Outer, 12 times repeated.

The central Rising Sun will represent the hidden influence of Tiphareth in the centre of the Sphere, as will be hereafter explained, rising above the waters of Space (the ethereal expanse of the Sky called by the Egyptians “The Waters of Nu which are the parents of the Gods,” The Shoreless Ocean of Space).

In the Golden Dawn initiation, the Cross surmounting the Triangle is preferably represented by a Calvary Cross of 6 Squares, as still more allied to Tiphareth.

Tarot Star Maps

ON THE OPERATION AND RULE OF THE TREE OF LIFE IN THE CELESTICAL HEAVENS PROJECTED AS IF IN A SOLID SPHERE

When the Tree of Life is considered not as being a plane but as a solid figure, and when it is projected in the Sphere, the North Pole of the Sphere will coincide with Kether, and the South Pole with Malkuth.

As we have before sufficiently learned the Ten Sephiroth are repeated not alone in each whole figure, but also in the parts thereof, so that every material thing created, will have its own Sephiroth and Paths.

Now as the North Pole corresponds with Kether, and the South Pole corresponds with Malkuth, the central Pillar of the Sephirotic Tree will form the invisible Axis of the Sphere, the Central point coinciding with Tiphareth. This latter Sephirah together with that of Yesod will be completely hidden from view, so that Tiphareth will be the exact centre of the Sphere.

Also the Sephiroth Chokmah, Binah, Chesed, Geburah, Netzach and Hod will be duplicated. As also the Paths, Aleph, Beth, Gimel, Vau, Cheth, Caph, Mem, Qoph, and Shin, and so many of the others will be even quadrupled. But although Tiphareth and Yesod will be concealed, there will be four especial points on the sphere where the influence of each will be indicated.

As projected in the before-described Celestial Sphere, Kether will govern a Radius of 10° around the North Pole, thus embracing the whole body of the Constellation Draco.

Chokmah will be on the 60° North Latitude; embracing a radius of 10°, the right foot of Hercules, the left arm, hand, and part of head of Bootes. Also on the other side of the Heavens, a radius of 10° including the head and shoulders of Cephus, and the head of Lacerta.

Binah, has a similar radius and is posited on the same parallel of Latitudes, and includes the pole Star of the Earth, the head of Camelopardelus, the tip of the tail of Draco; also Lyra and left knee of Hercules in the opposite side of the Heavens.

Chesed with a similar radius, and posited in the 30° of North Latitude, will include part of Coma Berenices, of Bootes, and of Virgo, and parts of Andromeda and of Pegasus.

And so with the other, Sephiroth of the outer Pillars, each being 30° distant from the line of the Sephiroth above and below it, and having a radius of 10°.

The central line of the Two Pillars of Mercy and Severity will respectively traverse that of Mercy the 15° of Virgo and 15° of Pisces; that of Severity the 15° of Gemini and the 15° of Sagittarius. The four Yesod points will be on the line of the 60° of South Latitude, and at similar Zodiacal points. From which circumstances the path of Influence or nature of the Sun will be along the line of the Ecliptic, coinciding with Tiphareth, and that of the Moon will be on the 60° of South Latitude answering to the Yesod points on that line.

In the Book “T,” it is written: “Also the Dragon (i.e. Draco, the constellation at the Northern pole of the Heavens) surroundeth the Pole Kether of the Celestial Heavens.” It is further laid down that the Four Aces, (symbolised by the Knaves), rule the Celestial Heavens from the Northern Pole of the Zodiac unto the 45th Degree of Latitude North of the Ecliptic, and from the Thrones of the Four Aces which rule in Kether.

Regard thou then the form of this Constellation of the Dragon. It is convoluted in the four places answering unto the rule of the Aces.

Now in the Four Faces of YHVH, Fire and Water be contrary, and also Earth and Air be contrary. The throne of the Element will attract and seize, as it were, the Force of that element, so that herein be the Forces of Antipathy and of Sympathy, or what are known chemically as attraction and repulsion.

Now the order of the Knaves, and consequently of the Thrones, is formed from right to left:

The order of the Aces is formed from left to right, though their motion is from right to left:

This, then will be the order of their movement. Let us first suppose the Aces on the following stations:

Now the Station 2 is the Throne of the Ace of Wands, while the movement of the Aces is steadily from right to left in the direction of the numbering of the stations. In the ordinary course the Ace of Wands would pass to Station 3; the Ace of Cups to Station 2; the Ace of Swords to Station 1; the Ace of Pentacles to Station 12.

But the Station 2, being the Throne of the Ace of Wands, attracts and arrests the move ment of that Force so that instead of passing into Station 3, it remains on Station 2 until the other Aces have passed over it in turn.

But Station 5 is the Throne of the Ace of Cups. Therefore it attracts and arrests that Force, in the same manner that the Throne of the Ace of Wands acted previously in attracting and arresting the Ace of Wands, the result of which has been to make that Force which previously was leading become the last of the Four.

For it has now become the last of the Four, and the Ace of Cups has commenced to act through its Throne. The Ace of Pentacles, moving to Station 4, would create a hiatus in the movement of the Aces, if the Ace of Wands did not move forward to Station 3. Also there is the attraction of the motion of those Aces in front of it. Wherefore all these Forces combining, at length cause it to move forward.

The movement of the Aces will be very similar to the convolutions of Draco thus:

This will imply a much more sustained exercise of force through the Thrones than elsewhere. So that the generic effect of the Thrones will be that of the seasons, while the other stations will give the variations thereof in accordance with their natures and with the order of the movement of the aces in them.

And as Kether acted directly upon Tiphareth which is, as it were, the centre and focus of the Sephiroth when projected in a sphere, so do the Aces act upon the Sun as the centre and focus of the Solar System. So that the Sun, according to his position with regard to the Equinox and the Earth’s surface will translate the effect of the seasons, he being the translator of the force of heat thereto, whether the then position of the Equinoctial points coincide with what we call 0° Aries, and 0° Libra (reckoning from Regulus) or not. So that his effect North of the Equator shall produce when just leaving the Equinoctial point, the effect of Aries, whether he be with that constellation actually in the heavens or not.

Conversely also, for the South of the Equator (as in the country of Australia) his quitting the Equinoctial point southward will translate the same effect of Aries.

But this rule shall not for one moment affirm that Aries and Libra are identical in nature. Nor that the Zodiac proper is inoperative. Nor that the nature of the Sun is not modified by the constellation in which he is. But only that the direct effect of the physical impact of his rays falling upon a certain portion of the Earth’s surface, will be in proportion to the duration of their action, in the excitement they produce in the terrestrial forces.

And now as the Forces symbolized by these Aces, pass in succession over these stations, so will they awake certain terrestrial action according unto the sign of the division of the Zodiac above which they pass in the domain of the Knaves and according unto the nature thereof. Nevertheless, the force roused by the Ace when on its Throne will be of longer duration than at other points.

And hence it is that the Signs of the Zodiac be divided into Fixed or Kerubic, Moveable or changing, and Common or fluctuating, according unto the nature of the power which can be awakened therein. And again, these will be varied according unto their Elements, for the Elements have a various classification.

“It is necessary that we should know and understand the nature and quality of the Four Elements, in order to our being perfect in the principles and groundwork of our studies in the Talismanic or Magical Art.

“Therefore, there are four Elements, the original grounds of all corporeal things, viz.:

Earth, Air, Fire, and Water, of which elements all inferior bodies are compounded, not by way of being heaped up together, but by transmutation and union; and when they are destroyed, they are resolved into elements.

“But there are none of the sensible elements that are pure. They are more or less mixed, and apt to be changed into one into the other, even as earth being moistened and dissolved becomes water, but the same being made thick and hard becomes earth again, and being evaporated through heat it passes into air, and that being kindled into fire; and this being extinguished into air again; but being cooled after burning becomes water again, or else stone or sulphur, and this is clearly demonstrated by lightning.

“Now every one of these Elements has two specific qualities: the former whereof it retains as proper to itself; in the other as a mean, it agrees with that which comes directly after it. For Fire is hot and dry; Water cold and moist; and Air hot and moist; and so in this manner, the Elements, according to two contrary qualities are opposite one to the other, as Fire to Water, and Earth to Air.

“Likewise the Elements are contrary one to the other on another account. Two are heavy, as Earth and Water; and the others are light, as Fire and Air.

Fire = Heat, dryness, excessive lightness, brilliance, excessive subtlety, motion rapid.

Earth = Cold, dryness, excessive weight, excessive obscurity, excessive solidity, rest.

Fire and Air. = Great heat, intense lightness, slight brilliance, intense subtlety, intense motion.

Water and Earth. = Great cold, intense weight, intense obscurity, intense solidity.

Air and Earth. = Some weight, intense obscurity, little solidity, little motion.

Therefore the Stoics called the former ‘passives,’ but the latter ‘actives.’ And Plato distinguishes them after another manner, and assigns to each of them three qualities, viz.:

To the Fire brightness, thinness and motion. To the Earth, darkness, thickness, and quietness. And according to these qualities the Elements of Fire and Earth are contrary. Now the other Elements borrow their qualities from these, so that the Air receives two qualities from the Fire, thinness and motion, and from the Earth one, darkness. In like manner, Water receives two qualities from the Earth, darkness and thickness; and from the Fire one, motion. But Fire is twice as thin as Air, thrice more moveable, and four times lighter. The Air is twice more bright, thrice more thin, and four times more moveable than Water. Therefore, as Fire is to Air, so is Air to Water, and Water to Earth. And again, as the Earth is to the Water, so is Water to Air, and Air to Fire. And this is the root and foundation of all bodies, natures, and wonderful works. And he who can know and thoroughly understand these qualities of the Elements and their mixtures shall bring to pass wonderful and astonishing things in Magic.

“Now each of these Elements has a threefold consideration, so that the number of four may make up the number of twelve; and by passing by the number of seven into ten, there may be a progress to the Supreme Unity upon which all virtue and wonderful things do depend. Of the first Order, are the pure Elements, which are neither compounded, changed, nor mixed, but are incorruptible and not of which but through which the virtues of all natural things are brought forth to act. No man is fully able to declare their Virtues, because they can do all things upon all things. He who remains ignorant of these, shall never be able to bring to pass any wonderful matter.

“Of the second order are Elements that are compounded, changeable and impure, yet such as may, by art, be reduced to their pure simplicity, whose virtue, when they are thus reduced, doth above all things perfect all occult and common operations of Nature; and these are the foundations of the whole of natural Magic.

“Of the third Order are those elements which originally and of themselves are not elements, but are twice compounded, various, and changeable unto another. These are the infallible medium, and are called the Middle Nature, or Soul of the Middle Nature; very few there are that understand the deep mysteries thereof. In them is, by means of certain numbers, degrees and orders, the perfection of every effect in what thing soever, whether natural, celestial, or super-celestial. They are full of wonders and mysteries, and are operative in Magic, natural or divine. For, from these, through them, proceeds the binding, loosing, and transmutation of all things - the knowledge and foretelling of things to come, also the expelling of evil and the gaining of Good Spirits. Let no one, therefore, without these three sorts of Elements, and the true knowledge thereof, be confident that he can work anything in the occult science of Magic and Nature.

“But whosoever shall know how to reduce those of one order into another, impure into pure, compounded into simple, and shall understand distinctly the nature, virtue, and power of them, into number, degrees and order, without dividing the substance, he shall easily attain to the knowledge and perfect operation of all natural things, and celestial secrets likewise; and this is the perfection of the Qabalah, which teaches all these before mentioned; and by a perfect knowledge thereof, we perform many rare and wonderful experiments. In the original and exemplary world all things are all in all. So also in this corporeal world. And the elements are not only in these inferior things; but are in the Heavens, in stars, in devils, in angels, and likewise in God Himself, the maker and original example of all things.

“Now it must be understood that in these inferior bodies the elements are gross and corruptible, but in the heavens they are, with their natures and virtues, after a celestial and more excellent manner than in sublunary things. For the firmness of the celestial earth is there without the grossness of water, and the agility of Air without exceeding its bounds. The heat of fire without burning, only shining, giving light and life to all things by its celestial heat.”

Now the successive effect of the passage of the Aces over the Stations above the place of a sign in the excitement of the Forces of that Sign may be readily calculated by the tables of the qualities of the elements simple and mixed, always being careful to take also into account the effect of the Throne upon the Season as well, and the nature of the Sign.

It is said that Kether is in Malkuth, and again, that Malkuth is in Kether but after another manner.

For downwards through the Four Worlds the Malkuth of the less material will be linked unto the Kether of the more material. From the Synthesis of the Ten corruscations of the AOUR (Light) proceedeth the influence unto EHEIEH, the Kether of Atziluth. And the connecting thread of the AIN SOPH is extended through the worlds of the Ten Sephiroth and is in every direction. As the Ten Sephiroth operate in each Sephirah, so will there be a KETHER in every MALKUTH, and MALKUTH in every KETHER. Thus:

The symbol of the connection between MALKUTH of YETZIRAH and KETHER of ASSIAH will be of a form somewhat resembling that of an hour glass. The thread of the AIN SOPH before alluded to, traversing the centre thereof, and forming the AIN SOPH connection between the Worlds:

So that the symbol of the connection between the two planes is this. And also the modus operandi of the translation of force from one plane into another is in this, and hence doth the title of the Sphere of Kether of Assiah signify the commencement of a whirling motion.

Now also, in the diagram of Minutum Mundum, there be four colours attributed unto Malkuth. Citrine, russet, olive, and black. And if we consider them as in a vertical sphere, we shall find citrine uppermost and horizontal, russet and olive midmost and vertical, black lowermost and horizontal.

And again, these four represent in a manner the operation of the four elements in Malkuth; for example:

From the diagram of the hour glass symbol it will be manifest then that MALKUTH of YETZIRAH will be the transmitter of the Yetziratic forces unto KETHER of ASSIAH, and that the latter will be the recipient thereof, and that the Hour-glass symbol or double cone, will be the translator from the one plane unto the other. Here, therefore, let us consider the Yetziratic nomenclature of the Tenth Path answering unto Malkuth, and of the First Path answering unto Kether.

The Tenth Path: It is called the Resplendent Intelligence and it is so-called because it is exalted above every head, and sitteth on the Throne of Binah, and it illuminateth the splendour of all the Lights, and it causeth the current of Influence to flow from the Knight of Countenances, i.e. Metatron.

The First Path: It is called the Wonderful or Hidden Intelligence (The Highest Crown) for it is the Light to cause to understand the Primordial without commencement, and it is the Primal Glory, for nothing created is worthy to follow out its essence.

Whence it is plain that MALKUTH is, as it were, the collector together and synthesis of all the forces in its plane or world. While KETHER being superior unto all else in its plane or world, will be the recipient and arranger of the forces from the plane beyond, so as to distribute them unto its subordinate Sephiroth in a duly ordered manner.

And therefore any force of the multitudinous and innumerable forces in Malkuth may act through the upper cone of the hour glass symbol, and by means of the lower one translate its operation into KETHER below, but its mode of transmission will be through the cones by the thread of the Am Soph, or of the Unformulated.

So that in the transmission of force between two worlds the Formulate must first become Unformulate, ere it can reformulate in new conditions. For it must be plain that a force formulated in one world, if translated into another will be unformulated, according to the laws of a plane different in nature. Even as water in its fluid state will be subject to different laws to those governing it when in the conditions of either ice or steam.

And as before said, there being in the Minutum Mundum diagram four chief elemental divisions of the Sephira MALKUTH, each of these will have its correlative formula of transmission unto the succeeding Kether. Hence also in the Order Tarot teaching is there the Dominion of the four Knaves of the Tarot pack around the North Pole. Why then is it that it is the Four Knaves answering unto the final Heh of YHVH, that are here placed, rather than the Four Kings, Queens or Knights, or one of each nature?

We are taught that these are the Vice Regents of the Name in the Four Worlds, and that they are thus attributed among the Sephiroth.

Now as Kether of Assiah is to receive from Malkuth of Yetzirah, it is necessary that in and about Kether there should be a force which partaketh of the nature of Malkuth, though more subtle and refined in nature. And therefore is it that the final Heh, or Knave force, has its dominion placed about Kether. They are so placed that they may attract from the Malkuth of the Higher and form the basis of action for the Aces. So that a refined matter may attract its like, and the spiritual forces may not lose themselves in the void, to produce but a mistaken and whirling destruction for want of a settled basis. And herein is the mutual formula in all things, of a spirit and of a body, seeing that each supplies unto each that wherein the other is lacking, yet herein also must there be a certain condition, otherwise the harmony will not be perfect. For unless the body be refined in nature, it will hinder the action of a spirit cognate unto it. And unless the spirit be willing to ally itself unto the body, the latter will be injured thereby and each will mutually react on the other.

Therefore, also, let the Adeptus Minor understand that there may be fault of the spirit as well as of the body, and that there is little difference between the material and sensuous person, and the envious, malicious and self-righteous person - save that from their being more subtle and less evident, the sins of the latter are more insidious than those of the former, though both are alike evil. But it is as necessary to govern the Spirit as to refine the body, and of what use is it to weaken the body by abstinence, if at the same time uncharitableness and spiritual pride are encouraged! It is simply translating one sin into another.

And therefore are the final Heh forces so necessary in Kether, as it is said in the Tenth Path of the Sepher Yetzirah: “It is so called because it is exalted above every head, and sitteth on the Throne of Binah.” Now, in the Tree, the two Sephiroth, Chokmah and Binah, are referred unto the Briatic World which is also called the Throne or vehicle, that is of the Atzilutic World unto which latter Kether is referred on the Tree. And referring unto the dominions of the Four Knaves, thou shalt find that in the sphere they include Chokmah and Binah as well as Kether.

Now there will be, not one, but four formulae of the application of the Four Forces of Malkuth, unto the revolution of the Aces in Kether, and these acting not singly but simultaneously and with a different degree of force.

Were Malkuth or Kether in the same plane or world the transmission of these forces from the one unto the other would proceed more or less in direct lines. In this case, seeing that Malkuth and Kether be in different planes or worlds, the lines of transmission of these forces are caught up and whirled about by the upper cone of the hour glass symbol into the vortex wherethrough passeth the thread of the unformulated, i.e. the Am Soph. Thence they are projected in a whirling convolution (yet according unto their nature) through the lower cone of the hour glass symbol unto Kether.

Whence it resulteth that these formulae are of the nature of the Dragon, that is to say, moving in convolutions, and hence they are called the Dragon or Serpent Formulae.

Now imagining MALKUTH of Yetzirah to be in a vertical position above KETHER of Assiah, it will be plain that the whole of the black part of Malkuth will be towards Kether, but only a portion of the russet and olive parts, and that the citrine parts will be entirely removed and on the further side. Wherefore the natural operation of these four forces towards Kether will be: black, rather horizontal than vertical, and acting fully.

Citrine rather horizontal than vertical but acting at the edge of the circumference of Kether, and slightly rather than strongly. Russet and olive rather vertical than horizontal, and acting moderately.

Now these four formulae will imply four simultaneous movements in the revolution of the forces symbolised by the four Aces round the Northern Pole.

The first and most forcible in its immediate action will be that answering unto the Earth of Malkuth of Yetzirah, transmitting unto Kether of Assiah, and following the convolutions of the Constellation Draco. It is called the Direct or Creeping Formula and for this reason the Dragon may be wingless and footed as regards its symbolic representation. This formula has been throughly explained in the beginning of this section on the revolution of the Aces. In the expressions Earth of Malkuth, etc., it should be remembered that these do not imply pure but mixed elemental natures, seeing that Malkuth receiveth the ultimate effect of all the forces in the Tree of Life, even as the colours which be attributed thereto be not primaries, but tertiaries. Therefore each element in Malkuth will be counter-changed with others, even as the Kerubim in the Vision of Ezekiel have each, not one but four heads and counterchanged.

The second and least forcible in its immediate action will be the Dragon formula answering unto the Air of Malkuth of Yetzirah, transmitting unto Kether of Assiah, and following the convolutions of four serpents upon the four triplicities of the elements in the Zodiac or more properly speaking, upon the stations in the Dominions of the Knaves above them.

Now also the Throne in each Dominion is marked in the Book T as embracing more than a third of each dominion, because of the enduring effect of its force. This formula is also called the looped or Flying Formula, and hence the serpents may be represented footless, but winged. Its action is more round the circumference at its edge, than that of the other

formulae. This formula of operation will be readily understood on reference to the diagram thereof, but more especially from the four diagrams showing the change of order and course of the aces. In this formula the heads of the four serpents will be above the four cardinal signs.

The Third Dragon Formula, moderately forcible in its immediate action, is that answering unto the Fire of Malkuth of Yetzirah, transmitting unto Kether of Assiah, and following the law of the attraction and repulsion of the elements of the triplicities of the Zodiac. This is also called the Leaping or Darting Formula, and its serpents may be represented both footed and winged - footed to represent the attraction of the elements, winged to represent the repulsion by the contrary elements. This formula is more vertical in action, while the preceding two are more horizontal as before shown.

This formula will be readily understood from the four diagrams thereof and also from those showing the change of order in the course of the Aces. As before the heads of the serpents rest upon the Stations above the Cardinal Signs.

The explanation of the course of one of the four serpents will be sufficient to explain the whole. Let us take that of Fire:

The tail is strongly attracted by Aries, where it is united with the head again.

(The course of the Four Serpents is shown in four different diagrams to avoid confusion.)

The fourth Dragon Formula and moderately forcible, is that answering unto the Water of MALKUTH of Yetzirah, transmitting into the KETHER of Assiah, and following the Law of the Zodiacal succession of the Signs in gradual Order. This is also called the Revolving or Flowing Formula, and its serpent may be represented neither winged nor footed, but with fins to symbolise its flowing movement. This formula will be more vertical in action, and can be readily understood from the diagram thereof, and from those showing the change of order in the course of the Aces.

This formula may be best symbolically represented by the four Aces revolving as in a smaller wheel upon a great circle whose body is composed of the powers of the twelve Signs, so that this latter in its turn revolves upon the stations above the Zodiac. The effect of the revolution of the Wheel of the Aces will be to excite by the Ace of Wands the Fiery Signs, by the Ace of Cups the Watery Signs, by the Ace of Swords the Airy Signs, and by the Ace of Pentacles the Earthy Signs. Yet through the forces of the revolution of the Serpent as well, the forces of the Aces will be in their turn modified by the zodiacal natures in the body of the Serpent.

And as before said the action of these formulae will be simultaneous though differing in degree, and of them all that first explained which followeth the convolutions of the Constellation Draco is the strongest in operation. And it is to be noted that in two of these formulae, the heads of the Serpents are with the Order of the Signs, and in the other two against the natural order of succession of them in the Zodiac.

Also the action of the Spirit of Malkuth of Yetzirah transmitting unto Kether of Assiah will equal that of continued vibratory rays, acting from the centre to the circumference, and thus bringing into action the force from the “Thread of the Unformulate” MEZLA.

“And I beheld, and lo! a tempestuous whirlwind came out from the North, a mighty cloud, and a fire violently whirling upon itself, and a splendour revolving upon itself, and from the midmost as an eye of brightness from the midst of the fire. And from the midmost the forms of the Four Chaioth.”

Key to Tarot Divination

This form is especially applicable to Divination concerning the ordinary material events of daily life.

It is a mode of placing the cards based upon the scheme of the dominion of the Tarot Symbols. The more rigidly correct and in harmony with the scheme of the Universe is any form of Divination, so much the more is it likely to yield a correct and reliable answer to the enquirer. For then and then only is there a firm link, and bond of union, established between it and the Occult forces of Nature. The moment the correct correspondence of the Symbols employed ceases to be observed, the link between them and the inner Occult forces is strained, and in some cases broken. For this cause, therefore, is it that the same mode of Divination will sometimes yield a true and sometimes false answer, and at other times a partly true and partly false; because the correspondences are either not rigidly observed or else made use of by an ignorant and uninitiated person.

Therefore the Diviner should enter upon the Divination with a mind clear and unprejudiced, neither disturbed by anger, fear, nor love, and with a sound knowledge of the correspondences of the symbols which he employs. Also he should be able to employ his clairvoyant and intuitive faculties therein when necessary and should avoid as much as possible a warped or strained decision. Also it is not well to divine repeatedly concerning the same matter; and the Diviner should also recognise that even the material occult forces do not act as the instruments of a blind fatality, but rather in accordance with the will of the more spiritual powers which are behind them.

Also it may be well for the Diviner to put on his insignia, and make over the pack any invoking hexagram or pentagram, either with the hand alone, or with convenient magical instruments. And it may also be advisable in some instances to invoke an elemental force consonant with the matter, to aid in the divination.

And let it not be forgotten that in working with the lesser magical implements all four should be at hand, even though only one be actually employed. For if this be not done, it will give undue force to the suit corresponding to the Element invoked, and instead of being an aid in the matter, it will be a hindrance to correct reading.

The mode of performing the Divination called “The Opening of the Key” is by five consecutive operations of laying out the cards, they having been previously well shuffled, and, in addition in the first and fourth cases, having been cut as well, and in a certain manner. These five operations answer respectively, the first to the Dominion of the Four Knaves under the presidency of the Four Aces; the Second to that of the Kings, Queens and Knights, referred to the Twelve Houses; the Third to that of the Twelve Keys attributed to the Signs; the Fourth to that of the smaller cards answering to the 36 Decanates; and the Fifth and last to the rule of the Sephiroth in the Celestial Heavens.

These are five distinct operations, consecutively executed from the mode of Operation called the “Opening of the Key,” which, as has been before said, is especially applicable to the daily events of life. The first of these methods shows the opening of the matter as it then stands. The 2nd, 3rd, 4th, its consecutive development, and the 5th its termination.

Before commencing the Divination, one of the sixteen court cards should be selected to represent the significator of the enquirer, and should answer as nearly to his description.

Of these the Queens and Knights in reading the cards during the processes almost always represent persons connected with a matter under consideration. The Kings, if looking against the direction of the reading, or if meeting it, represent the coming of a person or event, or phase of an event, but if looking with the direction of the reading represent the departure of a person or the going off or wane of some event.

The Pages (Knaves) if looking with the direction of the reading, represent general opinion in harmony with, and approving of the matter; but if looking against the direction of the reading the reverse.

If the Diviner be performing the Divination for a person at a distance and of whose general description he is ignorant, he can select the significator by cutting the pack, and taking one of the court cards of that suit, cut to represent him, of course earnestly thinking of the person at the time.

It is usually much better for the Enquirer to shuffle or cut the cards himself; but if the Diviner should have to do this himself, he must, while doing so, earnestly think of the person enquiring, or concerning whom the Divination is performed. In all cases of shuffling and cutting, the person doing so should think earnestly of the matter in hand. In cutting, if a false cut be made, that is to say if one or more cards should drop in the process, the cards should be at once reshuffled, and again cut clearly, otherwise it is probable that the answer will be unreliable. If the matter be important, he should wait twelve hours before reshuffling.

In the laying out of the Cards, if any are inverted, they must remain so and must not be turned round, as that would alter the direction in which they would be looking. A card has the same meaning and forces, whether right side up or inverted, so that no particular attention need be paid to the circumstances.

The order of the cards as laid down must also not be interfered with. In the reading of the cards when laid out, the Significator of the Enquirer is the starting point, and reading proceeds by counting over certain cards in the direction in which the face of the Court card chosen as Significator of the Enquirer is turned.

The mode of counting is as follows, recognising the card from which one starts as the No. 1.

Key of duplicated letters — Nine cards (number of planets and Caput and Cauda Draconis).

The counting is continued till one alights on a card which has already been read.

Thus, in the following example, we will suppose that the significator is the Queen of Cups, and that she is looking to the left. We should read as follows: Queen of Cups — a fair woman; counting four, we come to Five of Pentacles, Le. “Loss of money” and as it has on one side the Moon and on the other a card of Pentacles, it shows that it is through deception in business matters,) we then count 5, the number of the card, from the 5 of Pentacles, which falls on the 6 of Cups “Success.” But as this has on one side the Foolish Man, and on the other the Ace of Wands, this will not be great owing to unwise conduct. Then we count six from the 6 of Cups, still going in the same direction which brings us to the Queen of Cups, a card we have already read, so we finish there.

The significator being chosen, the enquirer shuffles the cards, thinking earnestly of the matter under consideration. He then places the cards in a single packet on the table before him, face downwards. This represents the Name YHVH, which is now to be separated into the component letters. He therefore is to cut the pack as nearly in the middle as his eye can direct, and to face the uppermost portion to the right of the lowermost; the former will represent YH and the latter VH (final). He again is to cut the right hand packet into two parts, as nearly in the centre as he can, and place the uppermost part to the right again. This will represent Y and the lower part the remaining H. He is now to cut the left hand packet to the left, its uppermost part will represent V and its lower part H (final). So that he will now have four packets nearly equal in size, answering from right to left to the name YHVH under the presidency of the Four Princesses (knaves) and through them to the four radical forces (Aces). These four packets are then turned face upwards without altering their relative position, and the meaning of their four bottom cards (which are now uppermost) thus shown may be read as an indication of the matter. Each packet is now examined to find where the Significator of the Enquirer is, being careful not to alter the order of the Cards. The packet containing the Significator is retained for reading, and the others are put aside and not used in this particular reading (operation). Carefully note to which of the Four letters the packet containing the significator of the Enquirer corresponds. If to Y and Wands, energy and strife. If to H and Cups, pleasure. If to V and Swords, sickness and trouble. If to H final and Pentacles, business and money. The packet containing the significator is now spread out face upwards in the form of a horseshoe (count in the way the Significator looks) and its meaning is read in the manner previously described.

First by counting to certain cards until one alights upon that which has been previously read; and then by pairing them together in succession from opposite ends of the horseshoe. (You do not miss the significator.)

Before commencing counting from the Significator, the Diviner should first notice what suit predominates in the number of cards. In this a majority of Wands would signify energy, quarrelling, opposition. Of Cups, pleasure and merriment. Of Swords, trouble and sadness, sometimes sickness and death. Of Pentacles, business, money, possession, etc. Also if in the cards laid out there should be either three or four cards of a sort, such as 3 Aces, 4 Fives, etc., their meaning should be noted according to the table hereafter given. A majority of the Trumps (Major Arcana) shows forces beyond one’s control.

Supposing that a young man asks the question “Shall I succeed in my present affairs?” His complexion is fair, and his hair light brown. The Diviner therefore takes the Knight of Cups for Significator. (Had he been an older man he would have selected the King of the same suit instead) and requests Enquirer to carefully shuffle the pack and place it face downwards on the table before him. He then instructs him to cut the pack as nearly in the centre as possible, and to place the uppermost half well to the right. Then to cut each of the packets as nearly in the centre as possible, putting each uppermost half to the right of and beside the lower half, thus yielding four packets of nearly equal dimensions.

Here the 10 of Wands is strong, being in the place of Yod which governs Wands - Fire. The Six of Swords is moderately strong, being in the place of Heh which rules Cups - Water, which is not a hostile and contrary element to Air; the 4 of Pentacles is weak because it is in the place of Vau which rules the contrary element to Earth, viz. Air; and the Chariot, Cancer, a watery sign, is fairly strong, being in the place of Heh final, which rules Earth, a friendly element to Water.

The Diviner then reads these 4 Cards as a preliminary thus: “The Enquirer works very hard and gains but little money, yet matters are beginning to improve.” This is based on the 10 of Wands showing cruelty, harshness, etc. 6 of Swords labour and work. 4 of Pentacles gain of money, and the Chariot success.

The Diviner then examines the Four Packets to find where the Significator is. It proves to be in the one of which the 6 of Swords is the bottom card. This is in the place answering to the letter Heh, which represents pleasure and rules Cups. This is so far a good omen, as it shows society and merriment. This pack of cards is retained for reading, the others are put aside as not bearing on the question.

Let us suppose that this packet consists of 20 cards, and that they are in the following order. The Diviner spreads them out in the form of a horseshoe:

The suit of Cups is distinctly in the majority - pleasure, visiting friends, love-making, etc. There are 3 Knaves which indicates society of the young. From which the Diviner reads that the Enquirer is fond of young people and of flirting, etc. There being no other set of 3 or 4 cards of a sort, the Diviner proceeds to read by counting from the Significator, whose face is turned towards the 9 of Wands.

The counting therefore proceeds in the direction of the arrow, thus: 4 from the King of Cups, 10 of Pentacles, 10 from this, 8 of Cups. 8 from this, Wheel of Fortune. 9 from this, Knave of Wands, 7 from this, 10 of Cups. 10 from this, 5 of Swords. 5 from this, Knight of Wands. 4 from this, Ace of Pentacles. 5 from this, 10 of Cups. And as this card has already been taken, this form of reading finishes here.

In this reading as hereafter explained, each card is modified by the card on either side of it. If it be an end card, such as the 6 of Swords, in this case it is modified not only by the card next to it, Ace of Pentacles, but also by the card at the opposite end, Knave of Wands.

If these cards are of a contrary element to the card itself, they very much weaken and neutralize its force, but if the contrary element is only in one card, and the other is of a connecting nature, it does not much matter. This is explained later among the tabulated rules. The King of Cups is between the 9 of Wands and the Wheel of Fortune, both of which cards are of a fiery nature, and therefore contrary to Cups which is Water, and therefore it shows that the Enquirer is rather lacking in perseverance and energy. 10 of Pentacles, “His business will begin to prosper,” 8 of Cups, “but yet he will lose interest in it, owing to his love of pleasure and society” (shown by 8 of Cups having the suit on each side of it). Wheel of Fortune, “and through his fortune changing for the better.” Knave of Wands (Knight of Wands on one side and 6 of Swords on the other), “He yet is anxious through falling in love with a graceful and sprightly girl with chestnut hair and fair complexion whom he has recently met: (shown by Knight of Wands turned contrary to the course of the reading). 10 of Cups, “His suit is at first favourably received.” 5 of Swords, “but some slanderous reports and mischief making” (not altogether without foundation) “come to her knowledge.” Ace of Pentacles, “though his increasing prosperity in business.” 10 of Cups, “had lead her to regard him with favour.”

The Diviner now pairs the cards from opposite ends of the horseshoe, as in the following example.

“The enquirer is a fair young man who works very hard, and has hitherto gained but little money, yet matters are beginning to improve. He is fond of society, and of visiting friends. He is rather lacking in perseverance and energy. Notwithstanding this, his business and money transactions will begin to prosper. But yet he will lose interest in it owing to his love of pleasure and society, and though his fortune is changing for the better he has yet much anxiety through falling in love with a graceful and sprightly girl with chestnut hair and fair complexion whom he has recently met. His suit is at first favourably received, but some slanderous tales and mischief-making not altogether without foundation, come to her knowledge, though his increasing prosperity in business has led her to regard him with favour. She is made anxious by this, and he begins to neglect his business which yet is fairly good, and instead abandons it for pleasure and merry-making.”

“The consequence of this is that the engagement is broken off. Still his business does fairly well though he has lost interest in it. The whole affair is the subject of much gossip among their mutual acquaintances. (One of the chief mischief-makers is a fair middle-aged woman shown by the Queen of Cups.) He, however, soon begins to pay attention to another girl of not quite so fair a complexion. She, however, prefers a dark young man who is much admired generally by the fair sex, but he has already gained the affection of a young woman with dark brown hair and blue eyes.”

The Enquirer again carefully shuffles the cards, and places the Pack on the table face

downwards, but he is not to cut them. The Diviner now takes the Pack and deals it round card by card in 12 Packets face downwards in rotation as in the following diagram:

(Deal and read in order of Houses against the direction of the Sun.) So that the first packet answering to the Ascendant will consist of the 1st, 13th, 25th, 3 7th, 49th, 6 1st, 73rd cards as shown, and so on.

This Operation is under the presidency of the Court Cards, whose dominion in the Celestial Heavens falls immediately between that of the 4 Knaves and that of the Keys answering to the 12 Signs of the Zodiac. It represents the 12 Astrological Houses of Heaven, as shown.

Without altering the relative order of the packets, or of the cards in the packets, the Diviner examines each in succession, till he finds the one which contains the Significator. This he retains for reading, noting carefully to which astrological house it corresponds and gathers up the other packets, and puts them aside, as they are not of any further use in this operation.

As before, the Diviner reads the packet containing the Significator, by spreading them out in the form of a horseshoe, first reading by counting the cards in order from the Significator in the direction in which the face of the figure on the card is turned, and next by pairing the cards together from the opposite ends of the horseshoe. It is hardly likely that in so small a packet there will be either 3 or 4 cards of a sort, but if there be, the Diviner takes note of the same, and also observes which suit predominates. I now continue the examples commenced in the previous operation. I must here observe that the example is purely of my own invention, and of course is not contained in the Book T, wherein only the mode of working is given. I have purposely taken a commonplace, trivial, and material question for elucidation.

We will suppose the Enquirer to have duly and carefully shuffled the Cards, thinking of his affairs, and that the Diviner has dealt them round into 12 packets as above shown. The packet containing the Significator is located in the Ascendant, and it contains the following cards in the order given.

This mode of reading shows that as the Significator is in the Ascendant it will principally relate to the Enquirer’s manner of living at this point.

The Significator is in this case right side up, whereas in the previous reading it was inverted and is looking towards the 9 of Swords, which direction therefore the reading proceeds, counting thus: 4 from King of Cups - Knave of Pentacles; 7 from this - Sun; 9 from this; - Knave of Pentacles; 7 from this - Sun; where the reading ends.

The Enquirer again carefully shuffles the cards, while thinking earnestly on her affairs. The pack is not cut. The Diviner deals out the cards into 12 Packets in precisely the same manner as in the Second Operation. Only instead of being referred to the 12 Astrological Houses, these 12 Packets are under the presidency of the 12 Keys of the Tarot attributed to the 12 Signs of the Zodiac. The first packet, Emperor - Aries, the 2nd, Hierophant - Taurus, the 3rd, Lovers - Gemini, and so on. As before the Diviner selects the packet which contains the Significator for reading, and rejects the rest. He notes also the meaning of the Trump answering to the Sign of the Zodiac, under which the Packet falls. He spreads the cards out in the form of a horseshoe, exactly as before.’ I now continue the example before commenced:

We will suppose that the Packet containing the King of Cups is that whose position answers to the Hierophant - Taurus and that it consists of the following cards, arranged as in the diagram.

The Hierophant and the majority of the cards in this packet being Keys alike show that the forces at present at work are ceasing to be under the control of the Enquirer. The reading proceeds according to the usual order of counting, as follows: King of Cups, 2 of Wands. Magician - Queen of Wands; Universe - Tower; 2 of Wands again.

It may be mentioned that supposing a packet to consist of six cards, and the Significator to be a Knave, or counting 7 from it, it would come back to the Knave again, this would show that the Enquirer would act according to his own ideas in this point of question, and would not let his line of action be influenced by the opinion of others. (The reading would then proceed by the pairing of the cards as usual:)

As before the Enquirer is instructed to shuffle the pack and place it on the table but not to cut it.

The Diviner takes the Pack, turns it face upwards, and goes through it, being careful not to disarrange the order of the cards, till he finds the Significator. At this point he cuts the Pack, that is to say, he takes the Significator and the cards which had been beneath it and places them on the top of the remainder, turning the whole face downwards again, ready for dealing out. (Be very careful here: S.A.)

The consequence of this Operation is that the Significator becomes the top card of the pack (bottom, really; face on table). The Diviner takes off the Significator, places it face upwards on the middle of the table and then the following 36 cards laid out in the form of a circle round it, face upwards, answering to the 36 Decanates of the Zodiac, and showing the further development of the Question. These are dealt round in the order and direction of dealing as the 12 packets in the two previous operations.

The reading proceeds by the same law of counting, but instead of counting from the Significator itself, it begins from the first card of the 36, and always goes in the direction of dealing. The suit which is in the majority and the circumstances of either 3 or 4 cards of a sort being found in the 36 Decanates are also noted. When the reading by counting is finished the cards are paired together; 1st and 36th; 2nd and 35th; 3rd and 34th; and so on, placed in order successively upon the Significator. I now continue the example before commenced.

We will suppose the Enquirer to have shuffled the pack, and that the Diviner takes it in his hands, and in turning it up finds the bottom card to be Temperance. On going through it he comes to the Significator, thus:

He therefore takes the cards from King of Cups to Temperance included and places them above (or behind, S.A.) the 5 of Pentacles, being careful not to disturb their relative order. This has really the effect of cutting the pack between the Queen of Wands and the King of Cups.

Of course when he again turns them face downwards for dealing, the King of Cups will necessarily be the top card and the Queen of Wands the bottom card; Temperance being immediately above the 5 of Pentacles, the former top card. The Diviner takes the top card, the Significator and places it face upwards in the centre, and then deals round in succession 36 cards, face upwards in the order shown in the above Diagram.

Let us suppose them to be thus arranged. The reading always proceeds in the same direction as the dealing in this form of operation, commencing the counting from the 1st card dealt.

We here find 12 out of the 22 keys; 7 of Wands; 7 of Cups; 5 of Swords; 6 of Pentacles; total 37 including Significator. The preponderance of the Keys represent “Influences beyond the control of the Enquirer.” There are four Kings - “Meetings with influential persons,” and four Eights, “Much news and correspondence.”

The counting proceeds as follows from the first card dealt. King of Cups - Six of Cups -5 of Pentacles - Hermit -4 of Cups - Fortitude -4 of Swords - 7 of Cups - Justice - 5 of Cups King of Swords - Emperor - 6 of Cups again.

It is always necessary for the Diviner to employ his intuition in reading, and sometimes he may have to clairvoyantly “go through” a card of doubtful signification. Thus in the reading just given it is only the circumstance of the Moon, Chariot, 8 of Swords, Ace of Pentacles being followed by other confirmative cards which justifies such an evil meaning of them.

The cards are to be again carefully shuffled by the Enquirer but not cut. The Diviner then takes the Pack, and deals it card by card in rotation into ten answering to the Tree of Life. This refers to the rule of the 10 Sephiroth in the Celestial Heavens.

This being done, the Diviner selects the packet containing the Significator for reading, noting carefully under which Sephirah it falls, and taking this as a general indication in the matter. This packet is then spread out in a horseshoe form, and read in the usual way, counting from the Significator and this time in the direction in which the face of the figure looks. The cards are finally paired together as in the previous Operation. This completes the Mode of Divination called “The Opening of the Key.”! now give the conclusion of the example.

We will suppose that the cards have been shuffled and dealt in the following manner into 10 packets answering to the Sephiroth in the Tree of Life:

The packet containing the Significator falls under Binah, containing the 3, 13, 23, 33,43, 53, 63, and 73rd cards dealt. This is an argument of sadness and trial. The cards are spread as follows:

The counting proceeds as follows: King of Cups - Star - Judgment - King of Cups again. Evil cards are in the majority, another argument of loss and trouble.

(The coming of trouble is here shown by the Knight of Pentacles looking against the direction of the reading. If it were turned the other way it would show that his troubles were quitting him and that matters would improve.) This completes the operation, and shows the general development and result of the question.

Tarot Tabulated Rules

In shuffling, the mind of the Enquirer should be earnestly fixed on the matter concerning which he desires information. If any cards fall in the process, they should be taken up

without being noticed and the shuffling resumed. The shuffling being concluded, and the pack placed upon the table, if any cards fall to the ground, or become turned in a different direction, the shuffling should be done again, in less important matters. In more important matters see previous instructions.

A cut should be clean and decided. If any cards fall from the hand in the performance, the operation of shuffling should be repeated before they are again cut. In dealing, care should be taken not to invert the cards, and their relative order should be strictly maintained. In examining a pack of cards, their relative order should be rigidly maintained, as without care in this respect, one may be easily pushed under or over another, which would of course have the effect of completely altering the counting in the Reading.

Therefore the Significators are to be thus selected. For example, a dark complexioned middle-aged man, King of Pentacles. A fair young woman, Princess (Knave) of Cups, etc.

In the actual reading of the cards, these descriptions can be modified by those which are on either side of them, thus: The Queen of Cups, which indicates a fair woman with golden brown hair, if between cards of the suits of Swords and Pentacles, would show a woman with rather dark brownhair and dark eyes. As before stated, the Knights and Queens almost invariably represent actual men and women connected with the subject in hand. But the Kings sometimes represent either the coming on or going off of a matter, arrival, or departure, according to the way in which they face. While the Knaves show opinions, thoughts, or ideas, either in harmony with or opposed to the subject.

A majority of Wands	Energy, quarrelling, opposition
A majority of Cups	Pleasure and merriment
A majority of Swords	Trouble and sadness, sickness, or death
A majority of Pentacles	Business, money, possessions, etc.
A majority of Keys	Forces of considerable strength, but beyond
	the Enquirer’s control
A majority of Court Cards	Society, meeting with many persons
A majority of Aces	Strength often; aces are always strong cards
4 Aces	Great power and Force
3 Aces	Riches and Success
4 Kings	Great swiftness and rapidity
3 Kings	Unexpected meetings, generally shows news
4 Queens generally	Authority and influence
3 Queens generally	Powerful and influential friends
4 Knights	Meetings with the great
3 Knights	Rank and honour
4 Knaves	New ideas and plans
3 Knaves	Society of the young
4 Tens generally	Anxiety and responsibility
3 Tens generally	Buying, selling, commercial transactions
4 Nines generally	Added responsibility
3 Nines generally	Much correspondence
4 Eights generally	Much news
3 Eights generally	Much journeying
4 Sevens generally	Disappointments
3 Sevens generally	Treaties and compacts
4 Sixes generally	Pleasure
3 Sixes generally	Gain and Success
4 Fives generally	Order, regularity
3 Fives generally	Quarrels, fights
4 Fours generally	Rest and Peace
3 Fours generally	Industry
4 Threes generally	Resolution and determination
3 Threes generally	Deceit
4 Deuces generally	Conference and conversations
3 Deuces generally	Reorganization and restarting of a thing.

Deuce	Marriage, love, pleasure. Warm friendship
Three	Plenty. Hospitality, eating, drinking. Pleasure, dancing, new clothes and merriment.
Four	Receiving pleasures or kindness from others, yet some discomfort therewith.
Five	Disappointment in love. Marriage broken off, etc. Unkindness from friends. (Whether deserved or not is shown by the cards with it, or counting from or to it.) Loss of friendship.
Six	Wish, happiness, success, enjoyment.
Seven	Lying, deceit, promises unfulfilled, illusion, deception. Error, slight success, but not enough energy to retain it.
Eight	Success abandoned, decline of interest in a thing. Ennui.
Nine	Complete success. Pleasure and happiness. Wishes fulfilled.
Ten	Matters definitely arranged and settled in accordance with one’s wishes. Complete good fortune.

0.	Fool.	Idea, thought, spirituality, that which endeavours to rise above the material. (That is, if the subject which is enquired about be spiritual.) But if the Divination be regarding a material event of ordinary life, this card is not good, and shows folly, stupidity, eccentricity, and even mania, unless with very good cards indeed. It is too ideal and unstable to be generally good in material things.
1.	Magician or Juggler.	Skill, wisdom, adaptation. Craft, cunning, etc., always depending on its dignity. Sometimes occult Wisdom.
2.	High Priestess.	Change, alteration, Increase and Decrease. Fluctuation (whether for good or evil is again shown by cards connected with it.) Compare with Death and Moon.
3.	Empress.	Beauty, happiness, pleasure, success, also luxury and sometimes dissipation, but only if with very evil cards.
4.	Emperor.	War, conquest, victory, strife, ambition.
5.	Hierophant.	Divine Wisdom. Manifestation. Explanation. Teaching. Differing from though resembling in some respects, the meaning of The Magician, The Hermit, and The Lovers. Occult Wisdom.
6.	The Lovers.	Inspiration (passive and in some cases mediumistic, thus differing from that of the Hierophant and Magician and Hermit.) Motive, power, and action, arising from Inspiration and Impulse.
7.	The Chariot.	Triumph. Victory. Health. Success though sometimes not stable and enduring.
8.	Fortitude or Strength.	(In former times and in other decks 8 Justice and 11 Fortitude were transposed.) Courage, Strength, Fortitude. Power not arrested as in the act of Judgment, but passing on to further action, sometimes obstinacy, etc. Compare with 11 - Justice.
9.	The Hermit.	Wisdom sought for and obtained from above. Divine Inspiration (but active as opposed to that of the Lovers). In the mystical titles, this with the Hierophant and the Magician are the 3 Magi.
10.	Wheel of Fortune.	Good fortune and happiness (within bounds), but sometimes also a species of intoxication with success, if the cards near it bear this out.
11.	Justice.	Eternal Justice and Balance. Strength and Force, but arrested as in the act of Judgment. Compare with 8 - Fortitude. Also in combination with other cards, legal proceedings, a court of law, a trial at law, etc.
12.	Hanged Man or Drowned Man.	Enforced sacrifice. Punishment, Loss. Fatal and not voluntary. Suffering generally.
13.	Death.	Time. Ages. Transformation. Change involuntary as opposed to The Moon. Sometimes death and destruction, but rarely the latter, and the former only if it is borne out by the cards with it. Compare also with High Priestess.
14.	Temperance.	Combination of Forces. Realisation. Action (material). Effect either for good or evil.
15.	Devil.	Materiality. Material Force. Material temptation; sometimes obsession, especially if associated with the Lovers.
16.	Tower.	Ambition, fighting, war, courage. Compare with Emperor. In certain combinations, destruction, danger, fall, ruin.
17.	Star.	Hope, faith, unexpected help. But sometimes also dreaminess, deceived hope, etc.
18.	Moon.	Dissatisfaction, voluntary change (as opposed to Death). Error, lying, falsity, deception. (The whole according to whether the card is well or ill-dignified, and on which it much depends.)
19.	Sun.	Glory, Gain, Riches. Sometimes also arrogance. Display, Vanity, but only when with very evil cards.
20.	Judgment.	Final decision. Judgment. Sentence. Determination of a matter without appeal on its plane.
21.	Universe.	The matter itself. Synthesis. World. Kingdom. Usually denotes the actual subject of the question, and therefore depends entirely on the accompanying cards.

A card is strong or weak, well-dignified or ill-dignified, according to the cards which are next to it on either side. Cards of the same suit on either side strengthen it greatly either for good or evil, according to their nature. Cards of the suits answering to its contrary element, on either side, weaken it greatly for good or evil. Air and Earth are contraries as also are Fire and Water. Air is friendly with Water and Fire, and Fire with Air and Earth.

If a card of the suit of Wands falls between a Cup and a Sword, the Sword modifies and connects the Wand with the Cup, so that it is not weakened by its vicinity, but is modified by the influence of both cards; therefore fairly strong. But if a card pass between two which are naturally contrary, it is not affected by either much, as a Wand between a Sword and a Pentacle which latter, being Air and Earth, are contrary and therefore weaken each other.

Here the question being of the Wand, this card is not to be noticed as forming a link between the Sword and Pentacle.

Rather good than otherwise. It is bounty overcoming loss, like a piquant sauce which adds to pleasure.

Very weak, evil, slight loss in material things, but more anxiety than actual loss.

Weak, evil. Victory which is perverted by debauchery and evil living. But other cards may mitigate the judgment.

Medium strong. Evil. Sorrow arising from pleasure and through one’s own pleasures.

Rather evil. Pleasure that when obtained is not worth the trouble one has had in obtaining it.

Fairly strong and good. The Sw. and P. being opposite elements counteract each other. Therefore is it as if they were not there.

Fairly good. Some trouble, but trouble which is overcome. If 6 C. were a bad card the evil would carry the day.

An active woman, courageous and reliable with dark chestnut hair, and open fearless expression.

On pairing the cards each is to be taken as of equal force with the other. If of opposite elements they mutually weaken each other. If at the end of the pairing of the cards in a packet, one card remains over, it signifies the partial result of that particular part of the Divination only. If an evil card and the other good, it would modify the good.

If it be the Significator of the Enquirer, or of another person, it would show that matters would much depend on the line of action taken by the person represented. The reason of this importance of the single card is, that it is alone and not modified. If two cards are at the end instead of a single one, they are not of so much importance.

In describing any person from a Significator in the actual reading, the Diviner should endeavour, by Clairvoyance and using the card in question as a symbol, to see the person implied using the rules to aid, and restrict, his vision. In describing an event from the cards in the reading, he should employ his intuition in the same manner. Personal descriptions are modified by the cards next to them; e. g., the Knave of Wands represents usually a very fair girl, but if between cards of the suit of Pentacles, she might be even quite dark, though the Wands would still give a certain brightness to hair, eyes, and complexion.

In all cases of counting from the card last touched, the card itself is 1, that next it is 2, and so on.

Enochian Attributions

THE ATTRIBUTION OF THE NAME Yod He Vau He

This Name is the key to the whole of the Enochian attributions of the squares to the Elements: The letters are thus referred:

Not only are the Letters of Tetragrammaton attributed to the Tablets themselves, and to the Lesser Angles of the Tablets, but they are so arranged that even the Squares of the Tablets come under the jurisdiction and governance of the letters. So far as concerns the Great Cross, the method for attributing to it the letters of the Name is to divide each vertical and horizontal line into groups of three adjoining squares. Against the top left hand corner of the Great Cross, and on the left of its horizontal shaft, put the letter of the name for the Element of the Tablet, thus VAU for the Air Tablet, Yod for the Fire Tablet, etc.

The letters of the great name attributed to each corner of the separate Tablets:

Each square of the above diagram represents three squares on the Tablets. This attribution is perfectly simple if it be remembered that the letter consonant to the Tablet always comes to the top and left.

The Sephirotic Crosses in the Lesser Angles have as the student will already have noted, ten Squares, each of which is referred to one of the Sephiroth of the Tree of Ufe. The Sephirotic Cross therefore represents the Sephiroth modified by the letter of the lesser angle. Thus Kether in the Airy Lesser Angle is the Ket her of Vau. In the Watery Lesser Angle, it is the Kether of Heh, and so on. The letters, in this case, as elsewhere explained, refer to the four Worlds.

Referring to the other squares of the lesser angles, in the Kerubic Rank the outside square is always attributed to the letter corresponding to the Element of the Lesser Angle. In the Tablets of Air and Water, the Name reads right to left in the two upper quarters; in the two lower quarters it reads from left to right. In the Tablets of Earth and Fire, left to right in the upper, but in the two lower quarters form right to left. Thus in the Four Tablets, the Name reads:

Though the last two groups of the name are the same, this does not indicate that the squares are identical. Their elemental composition differs enormously in each lesser angle, as a little later will be seen.

The Servient Squares beneath the Calvary Cross may be considered as of four vertical columns of four squares each, or, looking at it from a different angle, of four horizontal ranks also of four squares each. In attributing the letters of Tetragrammaton to these Servient Squares, the rule is that they follow the attributions of the Kerubic Squares. The columns (that is reading from above downwards) follow the order of the Kerubic Squares above, and this order is invariably followed downwards for the ranks, reading from right to left. Thus in the Air Lesser Angle of the Air Tablet, the Kerubic Rank has attribution to the Name:

Therefore applying the above rule, the Servient squares beneath the Sephirotic Cross follow:

From this example, it will be clearly indicated that each square has a double attribution to the letters of Tetragrammaton, none being the same since a column and a rank differ. Thus, Column VAU rank YOD does not coincide in nature with Column YOD rank VAU.

We must now approach the reason for this complex series of references of the letters of the Tetragrammaton to the squares. According to these attributions, so are certain Astrological, Tarot, Geomantic and Hebrew symbols referred to the Squares.

It will be remembered that in attributing the letters of the Name to the Great Cross, we subdivided the latter into groups or blocks of three squares each. Every block was attributed to some one letter of Tetragrammaton. Now the Signs of the Zodiac are to be attributed to the Great Cross, and each of those twelve Signs is to be referred to three squares constituting one group or block. The order of their attribution is governed by the letters of the Great Name already referred to the arms of the Great Cross. For instance, Fiery Signs (Aries, Leo, and Sagittarius) are attributed to YOD. Watery Signs (Cancer, Scorpio, and Pisces) are attributed to HEH. Airy Signs (Gemini, Libra, Aquarius) are attributed to VAU. Earthy Signs (Taurus, Virgo, and Capricorn) are attributed to HEH final.

Thus each group of three squares, constituting a single unit, is attributed to one sign of the Zodiac, depending upon the letter of the Name referred to that group. Each Zodiacal Sign, being divisible into three Decanates, or divisions of ten degrees, it follows that each of three Decanates of the Sign may be referred to one of the squares in any group of three squares. The Sign refers to the group, the Decan refers to one square of that group.

The rule governing the attributions of the Twelve Signs to the Great Cross is: the Four Kerubic or Fixed Signs (Taurus, Leo, Scorpio, and Aquarius) are referred to the squares of the Linea Spiritus Sancti. The Four Cardinal Signs (Aries, Cancer, Libra, Capricorn) are referred to the left side of the Linea Dei Patris Filiique, and the Four Mutable Signs (Gemini, Virgo, Sagittarius and Pisces) to the right side of the Linea Dei Patris Fihique.

The decanate system as employed bythe Order will be found in the part of this book dealing with the significance of the Tarot Cards. They begin with the attribution of the first decanate of Aries to the planet Mars, and ending with the last decanate of Pisces also ruled by Mars. The order of planets for the decanates follows the order of Sephiroth on the Tree of Life: Saturn, Jupiter, Mars, Sol, Venus, Mercury, and Luna.

There are 36 small cards of the Tarot, as explained in the appropriate documents, attributed to the decanates of the Twelve Signs. Therefore to each of the decanate squares on the Great Cross will be attributed one of the small cards of the Tarot. 2, 3, and 4, of each of the four Suits of Tarot are referred to Cardinal Signs. 5,6,7 to the Kerubic or Fixed Signs; and 8 9 and 10 to the Mutable Signs. Thus in the Air Tablet, the Great Cross shows the Tarot and decanate attributions as shown.

The attribution of the Sephirothto the ten squares of the Sephirotic Cross is shown on the Admission Badge to the 27th Path of Peh, and reproduced in one of the Knowledge Lectures. The planetary attributions to the Sephirotic Cross as used in the Enochian system are rather different from those used on the Tree of Life. But the system that is here employed is constant, and applies to each of the sixteen Sephirotic Crosses on the four Tablets.

In this mode of attributing the planets to the Sephiroth on the Calvary Cross of the Lesser Angles, Saturn is excluded, and Jupiter and the Tarot Trump, the Wheel of Fortune is attributed to Kether. The title of this card is “The Lord of the Forces of Life,” and Kether is the origin and source of Life.

To Chokmah is attributed Mercury, the Tarot Key, The Magician, “The Magus of Power” seeing that Chokmah is the distributor of the power from Kether, even as Mercury is the messenger of Jupiter of classical mythology.

To Binah is referred the Moon, and the Tarot Key, “The Priestess of the Silver Star,” even as Binah is the completer of the Triad of the Supemals, and as it were High Priestess to the Inferior Sephiroth. (Compare also, says S.R.M.D., the position of the Path of Gimel in the Tree of Life.) To Chesed, Venus, and the Key of The Empress, “The Daughter of the Mighty Ones.” Chesed is, as it were, the first of the Inferiors below Binah, and the Path of Venus is thus reciprocal between Chokmah and Binah, forming, as it were, the base of the Triangle of the Supernals.

To Geburah, Mars, and the Tarot Key, The Blasted Tower, “The Lord of the Hosts of the Mighty,” even as Geburah represents strength and fiery power.

To Tiphareth is the Sun, “The Lord of the Fire of the World,” even as Tiphareth is, as it were the heart and centre of the Sun of Life.

The remaining four squares of the Sephirotic Cross have no planetary or astrological attributions. The ten squares of the Sephirotic Cross also stand for the Ace and small cards of the Suit represented by the Element of the Lesser Angle. Thus Wands are attributed to the Fire Angle, Pentacles to the Earth Angle, etc.

The Kerubic Squares are allotted, as their name implies, to the four Kerubim whose emblems follow the order of the letters of Tetragrammaton:

These last are of the suit corresponding to the Element of the Lesser Angle as explained above, viz: Wands to Fire and Yod; Cups to Water and Heh; Swords to Air and Vau; Pentacles to Earth and Heh final.

It was previously shown how the squares of the Servient part of each lesser angle were given a double attribution to the letters of the Name. They were seen to be ruled by a letter governing the rank, and also by a letter governing the column. In order to work out the astrological attributions of this allocation, note that the columns go by the triplicity of the Kerubic Square at the top, the ranks by quality. By this method there results a highly intricate and ingenious subdivision of elements in the sub-elements of the Lesser Angles.

As to the reasons of this latter attribution, S.R.M.D. says that the Four Cardinal Signs are called the most fiery because most solar in nature. That is, the Equinoxes and Solstices occur when the Sun is in these signs. The Kerubic or Fixed Signs are considered watery because they are the most shining and glittering in nature. The remaining four Mutable signs are called the most Airy because they are the most subtle in nature. While the four elements are the most Earthy because their operation is mainly terrestrial. Incidentally, instead of the usual Earth symbol, the planet Saturn is used in the Enochian system, because, to quote S.R.M.D. “though one of the seven Lords who wander (planets), Saturn is yet here classed with those who abide because he is the heaviest of the seven and thus formeth a link between the Wanderers and Abiders.”

The following diagram shows how any Lesser Angle may be worked out using the above rules:

One final set of attributions concerns the Tablet of Union, which is referred to Spirit. It is employed, as before shown, in binding together the Tablets, and in building up Angelic Names. Its attributions are to the Four Aces of the Elements and to the Court Cards. The Aces represent the root force, and the essential spiritual noumenon of the element. The Court Cards are the vice-gerents of the root force in the element.

The foregoing methods of attributing the Enochian squares should be completely grasped before proceeding further. It is imperative to understand thoroughly the basic principles of attributions before beginning the analysis of the Pyramids based on each square. What follows will have little meaning if the reader has not worked out these references and attributions for himself.

The following diagram shows the Letters of Tetragrammaton attributed to the Four Enochian Tablets in detail. The figures refer to the order of reading the Hebrew letters, but must under no circumstances be confused with the order of the Angelic names on the Tablets, which always read from left to right.

In the 47 Grade the admission badge for the 28th Path was a Pyramid. It was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. These four sides were attributed to the four Elements, and the flat top was conceived to be the throne of Eth, the Spirit. Hitherto, the Squares of the Enochian Tablets have been treated as a single whole, and as being flat. In reality, however, they are represented as being pyramids like that described above. The practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these Pyramids, and their attributions. With the exception of the Tetragrammaton letter, upon which everything else depends, all the other attributions appear and are included in the definition of the nature of the Pyramid. Each side of the Pyramid is coloured according to its own appropriate element, or left white for Spirit. It by no means follows for example that a square from the Airy Angle of Air will build up a completely yellow pyramid. But every square of the Air Tablet, in every angle, has at least one Airy yellow side to its pyramid. Every square of the Airy Angle of all four Tablets has at least one Airy side.

On a flat surface, the Pyramid is represented by dividing the Square into four triangles, leaving a small square in the centre to mark the flat top. On this, if desired, the appropriate Enochian letter may be placed. The following will be the standard of reference, so that later should mention be made of Triangle No. 2, the following diagram will show its position.

The Pyramid is supposed to be in position on the Tablet, so that Triangle No.2 points to the top of the Tablet. To work out the pyramid of any square completely, it is necessary to know the attributions of the Four Triangles and the element of each. Since every Tablet comprises four distinct divisions, each of these must be considered separately as each produces a different type of pyramid. The rules for analysing the pyramid based on the squares will be concisely put thus:

Note that Triangle No.2 on the squares of the Great Cross is always Spirit, as indicating the operation of the Spirit in the primary Element, and is shown white. Triangle No. 4 is coloured according to the element of the Tablet; thus Red for Fire Tablet, Blue for Water, Black for Earth, Yellow for Air. Triangle No. 1 is to be coloured according to the triplicity of the Sign attributed to it, that is as to whether it is of an Earthy, Fiery, Watery, or Airy nature. Triangle No.3 is to be coloured in that of the Element ruled by the Planet attributed to it. The rule governing the latter is:

On the other hand there are alternative methods, the use of which calls into operation other forces than elementaL Thus the colour of No.1 may be in the colour of the Sign itself, as Red for Aries, and Blue for Sagittarius, etc. Triangle No.3 may also be coloured in the colour of the Planet itself, Orange for the Sun, Green for Venus, etc. If these latter are used, planetary and zodiacal forces would be inferred in lieu of purely elemental ones. The former, however, may be found to be the most practicable for most circumstances.

The method of applying these rules to the Great Cross may be seen in the following, consisting of the three left hand squares of the Linea Spiritus Sancti of the Air Tablet, showing the pyramids formed from the squares of the letters ORO:

Colouring: No. 1, Colour of the Element of Tablet. 2, Always white. 3, Elemental colour of Lesser Angle. 4, Either white for Spirit, or in colour of Sephirah.

No.1 will agree with the colouring of No.3 always. That is, the colour will be that of the element of the Court card corresponding to the Kerub. No. 2 shows the elemental colour of Tablet. No. 4, elemental colour of the Lesser Angle.

Triangle No.4. Elemental Emblem of Letter ruling Rank with Hebrew of Letter corresponding to Tarot Trump in Triangle No. 2.

The colouring of these triangles is the simplest because it follows its elemental emblem. It has not been mentioned bef ore, but it is the rule, when drawing or painting these pyramids and triangles, to paint the symbols on the appropriate sides in complementary colours. Thus, to take Triangle No.1 of a serwent square in the Water Angle of Water, the colour will be Blue to refer to the element of the Tablet as a whole, while the appropriate astrological attribution will be painted on it in Orange. This rule applies to all the squares.

The method sounds highly complex, but in practice it is much easier than it sounds. In fact, it takes far less time to work out a square than to describe the method.

I append below examples of the above, so that there may be no difficulty at all in understanding how this procedure obtains. Consider the Earth Lesser Angle of the Earth Tablet; the servient square in Rank VAU and Column VAU. The column is ruled by Vau, attributed to Air, therefore the Astrological symbol will be an Airy Sign. The Rank is ruled by VAU therefore the symbol will be Mutable Air, Gemini.

The Tarot Key for Gemini is The Lovers. The Hebrew Letter attributed to it is Zayin. The Geomantic attribution is Albus.

Take the Water Tablet, Air Angle, Column Heh, Rank Yod. The Column is ruled by Heh which is attributed to Water. Therefore the astrological symbol will be a watery Sign.

The Rank is ruled by Yod, therefore the symbol will be Cardinal or Fiery Water—Cancer.

The following is by S.R.M.D. “Briefly, regarding the pronunciation of the Angelical Language, thou shalt pronounce the consonants with the vowel following in the nomenclature of the same letter in the Hebrew Alphabet. For example, in Beth, the vowel following ‘B’ is ‘e’ pronounced AY. Therefore, if ‘B’ in an Angelic Name precede another as in ‘Sobha,’ thou mayest pronounce it ‘Sobeh-hah.’ ‘G’ may be either Gimel or Jimel (as the Arabs do call it) following whether it be hard or soft. This is the ancient Egyptian use, whereof the Hebrew is but a copy, and that many times a faulty copy, save in the Divine and Mystical Names, and some other things.

“Also ‘Y’ and ‘I’ are similar, also ‘V’ and ‘U,’ depending whether the use intended be vowel or consonant. ‘X’ is the ancient Egyptian power of Samekh; but there be some ordinary Hebrew Names wherein ‘X’ is made Tzaddi.”

From one ritual written by S.A., we find the following given as to the pronunciation of Names.

“In pronouncing the Names, take each letter separately. M is pronounced Em; N is pronounced En (also Nu, since in Hebrew the vowel following the equivalent letter Nun is ‘u’); A is Ah; P is Peh; S is Ess; D is Deh. “NRFM is pronounced En-Ra-Ef-Em or En-Ar-Ef-Em. ZIZA is pronounced Zod-ee-zod-ah. ADRE is Ah-deh-reh or Ah-deh-er-reh. TAASD is Teh-ah-ah-ess-deh. AIAOAI is Ah-ee-ah-oh-ah-ee. BDOPA is Beh-dehoh-peh-ah. BANAA is Beh-ah-en-ah-ah. BITOM is Beh-ee-to-em or Beh-ee-teh-oo-em. NANTA is En-ah-en-tah. HCOMA is Heh-coem-ak EXARP is Eh-ex-ar-peh.”

It is to be noted that the number of squares in the vertical line of the Great Cross, that is in the Linea Dei Patris Fiuque, will be 26, which answers to the Gematria or number of YHVH. Also the number of points in the Geomantic symbols referred to the Kerubim, Fortuna Major to Leo, Rubeus to Scorpio, Tristitia to Aquarius, and Ainissio to Taurus, are also 26 in number. The Ten squares remaining on the horizontal bar of the Great Cross, that is five on each side of the descending column and not considering the two squares on the centre where the shafts cross, willrefer to the Ten Sephiroth. And the first three letters of those squares will symbolise the triad of the Supernals operating through the Quadrangle.

Looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5, — as in OIP TEAA PDOCE — they may be said to symbolise the Triad of the Supernals, the Tetrad of the Elements, and the Pentagram. Again, in the commencing Triad of the Linea Spiritus Sancti of each Tablet, it may be said that:

ORO will be symbolical of the Voice of the Man Kerub. MPH will be symbolical of the Cry of the Eagle Kerub. MOR will be symbolical of the Low of the Bull Kerub. OIP will be symbolical of the Roar of the Lion Kerub.

There are various ways of looking at the Pyramids prior to undertaking the practical work of using them as the symbol for skrying in the spirit-vision. S.R.M.D. suggests a useful mode of meditation which elaborates in a most illuminating way the ordinary attributions. He says: “Thou mayest regard the upper triangle (No.2) as representing a Force actingdownwards. The lower triangle (No.4) as a force striving upwards. The left hand Triangle (No. 1) as acting horizontally from left to right, and the right hand Triangle (No.3) as a force acting from right to left. While the centre will be the common force. Thus:

“Spirit is strong in any position. Remember that Fire acteth most strongly upwards, Air downwards, Water from right to left horizontally, and Earth from left to right. And in those Tablet Squares according to their positions in the Great Tablet. And thus canst thou apply thy reason unto the elucidation of the effect of the four forces thus rushing together.”

Though this may sound wholly incomprehensible at first, a little reflec lion on the nature of the movement of these forces yields a wealth of idea. S.R.M.D. provides a few examples at hazard of this analysis, and I quote them as follows:

“Nearly all the squares of this Tablet represent some combined effect of Light and Life. Here Spirit acts both downwards and upwards. Air is not very strong in action when it is here placed; and the Queen of Swords represents the moist force of Air, Heh of Vau. Therefore, if one could attribute a direct material action unto the Squares of the Tablet of Union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating Light playing through it, like the most gentle sheet-lightning in summer.”

It will aid the reader considerably if, when meditating upon these examples, he draws the Pyramid with the triangles so that he can refer to it at a moment’s notice.

“Here the action of Water is extremely passive, Scorpio, representing especially Still Water, and Venus has her quiet action still more intensified. Therefore, were it not for the action of Spirit, the effect would be rather evil than good, representing deception, and well summed up in the 7 of Cups. The Lord of Illusionary Success.’ But the Action of the Spirit makes it mild and beneficent. A gentle, peaceful, force.”

“Here Water is extremely strong, and is stirred to action by the energy of Geburah. Were it not for the Spirit it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficent, promoting the solution and nourishment of matter.”

“Here Earth acting downwards and Fire upwards, the effect would be volcanic. The water is as strongly placed as the Fire, rendering it explosive, though helping to stifle the Fire by its union with the Earth. The Queen of Wands equals the Water of Fire, Heh of Yod, reconciling these two elements. Therefore the whole effect would be to produce a moist generating heat, like that of a conservatory, or rather of a hot-house. A force intensely excitant and generative and productive. The earth force of the tropics.

“Here Water is in the strongest place, but otherwise the Force of the Square is somewhat different to the former, from the influence of Air in the lowest triangle. The effect will then be that somewhat of lands — fertile indeed, but ultimating its harvest, and therefore not nearly as excitantly generative as in the former square. And the land of Virgo as usually described will be a very fair representation thereof.”

The following statements concerning aspects of the philosophy underlying the Enochian Tablets are also written by C. H. Fratre S.R.M.D. Some of them are very profound and the student will do well if he gives them a good deal of attention — especially in connection with the idea of the projection of the Tree of Life into a solid sphere and forming Five Pillars., This part of the Enochian teaching is taken from a manuscript entitled “X. The Book of the Concourse of the Forces. Binding together the Powers of the Squares in the Terrestrial Quadrangles of Enoch.”

“Each of these Terrestrial Tablets of the Elements is divided into 4 Lesser Angles by the Great Central Cross which cometh forth as from the Gate of the Watch Tower of the Element itself. The Horizontal Line of each of these Three Great Crosses is named ‘Linea Spiritus Sancti.’ The Perpendicular is called ‘Linea Dei,’ the Line of God the Father and Son, the Patris Filiique,’ Macroprosopus and Microprosopus combined. For these 4 Vertical lines resemble 4 mighty Pillars each divided into twain by a light line shewing this forth; The Father Himself, in the absence of the line. And in its presence shewing the Son.

“As aforesaid the central points of these 4 Great Crosses do shew in the Celestial Heavens, and do correspond unto the 4 Tiphareth points referred to in the Book of the Astronomic view of the Tarot. Naturally then the Linea Spiritus Sancti coincides with the Zodiacal Belt wherein is the Path of the Sun who is the administrant of The Spirit of Life, and “The Lord of the Fire of the World.” The Four Linea S. S. then form the complete circle of the Ecliptic, a circle at the centre of the Zodiacal circle.

“It is demonstrated in the Tarot manuscripts that when the 10 Sephiroth in their grouping which is called the Tree of Life are projected in a Sphere (Kether coinciding with the North Pole, Malkuth coinciding with the South Pole, the Pillar of Mildness with the Axis) then the Pillars of Severity and of Mercy are quadrupled, i.e. there are five Pillars instead of three Pillars.

“The same scheme is therefore applicable to the Celestial Heavens, and the mode of the governance of these Tablets in the Heavens is also set forth in the Tarot manuscripts. But as before and as there is said, the rule of these Four Tablets, Terrestrial as well as in the Heavens, is in the Spaces between the 4 Pillars. That is, between the double Pillars of Severity and Mercy. In these vast spaces at the ends of the Universe are these Tablets placed as Watch-Towers, and therein is their dominion limited on either side by the Sephirotic Pillars, and having the great central cross of each Tablet coinciding with one of the 4 Tiphareth points in the Celestial Heavens. Therefore even in the small squares into which each Tablet is divided, each represents a vast area of dominion, having the correlation thereof in the Universe, in the Planets, in our Earth, in the Fixed Stars, and even in Man, in animals, vegetables, and minerals.

“Therefore do the 4 Perpendicular or Vertical Lines of the 4 Crosses represent 4 Great Currents of Force passing between North above and South below, intersecting the Tiphareth points and thus affirming the existence of the Hidden Central Pillar of the Tree of Life forming the Axis of the Sphere of the Celestial Heavens.

“Therefore are these Lines which are vertical called ‘Linea Dei Patris Filiique,’ as manifesting that Central Column wherein are Kether and Tiphareth, Macroprosopus and Microprosopus.

“The Calvary Cross of 10 Squares which are in each of the 4 Lesser Angles of each Tablet are attributed unto the action of the Spirit through the 10 Sephiroth herein. This Cross of 10 Squares is the admission badge of the

27th Path leading unto the Grade of Philosophus, the only Grade of the First Order in which all the Tablets are shewn. It represents the Sephiroth in balanced disposition, before which the Formless and Void rollback. It is the form of the opened out double cube and altar of incense. Therefore it is placed to rule each of the Lesser Angles of each Tablet.

“A knowledge of these tablets will then, if complete, afford an understanding of the Laws which govern the whole creation. The dominion of the Tablet of Union is above that of the 4 Terrestrial Tablets and towards the North of the Universe.

“Of the letters on the Tablets, some be written as capitals. These are the initial letters of certain Angels’ names drawn forth by another method, not now explained, and the offices of these do not concern a Z.A.M. Some squares have more than one letter. In these cases, either letter characterises the Square. The higher one is preferable. The lower is weaker. If two letters are side by side, the presumption is in favour of equality. Where two letters are in one square, the best plan is to employ both. But one alone may be used with effect.

“Of the difference between these Mystical Names of the Angels of the Tablets and the Hebrew Names such as Kerub, Auriel, and Michael, etc. Those Hebrew Angel Names which have been taught unto the First Order are rather general than particular, attending especially to an office or rule whereunto such an Angel is allotted. As it is written: ‘One Angel does not undertake two messages.’ For these mighty Angels do rather shew forth their power in the governance of the 4 Great Sephirotic Columns as aforesaid, viz: the double columns of Severity and Mercy when projected in a sphere, and this also is under the Presidency of the Sephiroth. But the Names of the Angels of the Enochian Tablets do rather express particular adaptations of Forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way.”

It will be found written in the Clavicula Tabularum EnQchi: “Now we are to understand that there are Four Angel-Overseers... Each one of these Angels is a mighty Prince, a Mighty Angel of the Lord and they are of Him. They are as chief Watchmen and Overseers, set over several and respective parts of the World, viz: East, West, North, South, as under the Almighty, their Governor, Protector, Defender. And the seals and authority of whom are confirmed in the beginning of the World. To whom belong Four Characters, being tokens of the Son of God, by whom all things are made in the creation, and are the natural marks of his Holiness.”

Now thou shalt observe that in the Book of the Concourse of the Forces, a sign is annexed unto each of the Four Tablets of the Elements. That is, unto the Tablet of Air, a symbol of a T having four Yods above it.

Unto the Tablet of Water a Cross Potent, having two letters b. b. a figure 4 and a figure 6 in the angles thereof.

Unto the Fire Tablet there is a circle having twelve rays. These be the sacred seals or characters alluded to in the preceding quotation. Thou shalt know that these four seals be taken from the Sigillum Dei AEmeth, after and according unto a certain guidance of letters which is there set forth. This “Liber AEmeth sive Sigillum Dei” that is the Book of Truth, or the Seal of God, entereth not into the knowledge of a Zelator Adep tus Minor.

From these Four Sigils there are Four names drawn forth. From the Tau with Four Yods or Tof the Sigillum Ameth, T and 4 other letters are obtained, counting by the rule of 4 (from the T which is found at the top of the circle of letters and numbers on the Sigillum Dei Ameth), thus:

(The Fourth square each time from the last will show the letter and figure given. You are not to count, say, 22 or 20 or 18, but 4 only.— N.O.M.)

From b.4. 6.b. grouped about a cross, note that T equals t, (the Cross equals th), is obtained: Cross to h, then b.4., then 6.b., and continue 6:

(Four moves from T gives 22.h. b.4. is specially put. y.l4 moves to 22 from t. Then 6.b. is special. From 6.b. it is all plain moving by 6 to right.— N.O.M.)

From the plain Cross, which equals Th 4, proceed counting in each case forward as by numbers given:

(Count here not by four or six, but by numbers given. To right if over, to left if under. —S.A.)

From the twelve rayed circle, we begin with the middle circle on the Sigillum, the Greek Omega, the long o, and proceed counting 12 in each case, for the number of rays is 12 around the circle:

(Count twelve in every case, neglecting the numbers over or under, always forward. —S.A.)

The Enochian Calls

THE FORTY-EIGHT ANGELICAL KEYS OR CALLS

These Calls or Keys which follow are only to be made use of with the greatest care and solemnity; especially if they be pronounced in the Angelical Language as given. Anyone profaning them by using them with an impure mind, and without a due knowledge of their attribution and application, shall be liable to bring serious spiritual and physical harm unto himself. The first Nineteen Calls or Keys, of which 18 alone are expressed, are attributed unto, and to be used with, The Tablet of Union and the Four other Terrestrial Enochian Tablets. The first Key hath no number and cannot be expressed, seeing that it is of the God-Head. And therefore it hath the number of 0 with us, though in the Angelic Orders it is called First. Therefore, their Second Key is with us the First. Unto the Tablet of Union are attributed Six Calls, of which the First is the highest and above the other five. The remaining Twelve Calls, together with Four of those belonging unto the Tablet of Union, are allotted unto the Four Tablets of the Elements.

The First Key governeth generally, that is as a whole, the Tablet of Union. It is to be used first in all invocations of the Angels of that Tablet but not at all in the invocations of the Angels of the other four Tablets. The Second Key is to be used as an invocation of the Angels of the Letters E.H.N.B. representing the especial governance of the Spirit in the Tablet of Union. It is also to precede in the second place all invocations of the Angels of that Tablet. Like the First Key it is not to be employed in the invocations of the Angels of the four other Tablets. (The Numbers such as 456 and 6739, etc. which occur in some of the Calls contain mysteries which are not here to be explained.) The next Four Keys or Calls are used both in the Invocations of the Angels of the Tablet of Union, and in those of the Angels of the Four Terrestrial Tablets as well. Thus: The Third Key is to be used for the invocation of the Angels of the letters of the line EXARP, for those of the Air Tablet as a whole, and for the Lesser Angle of this Tablet which is that of the Element itself - Air of Air. The Fourth Key is to be used for the Invocation of the Angels of the letters of the line HCOMA, for those of the Water Tablet as a whole, and for the Lesser Angle of this Tablet - Water of Water. The Fifth Key is to be used for the Invocation of the Angels of the letters of the line NANTA, for those of the Tablet of Earth as a whole, and for the Lesser Angle of this Tablet - Earth of Earth. The Sixth Key is to be used for the Invocation of the Angels of the letters of the line BITOM, for those of the Tablet of Fire as a whole, and for the Lesser Angle of this Tablet - Fire of Fire. This finishes the employment of the Keys of the Tablet of Union. The remaining Twelve Keys refer to the remaining Lesser Angles of the Four Terrestrial Tablets, as hereafter set forth in the following Table.

I reign over you, saith the God of Justice. This is for the Tablet of Union as a whole.

Can the Wings of the Winds understand your Voices of Wonder. This is for the line EHNB.

Behold, saieth your God, I am a Circle, on whose hands stand Twelve Kingdoms. This is for the line EXARP and for the Tablet of Air, IDOIGO, Air of Air.

I have set my feet in the South and have looked about me, saying. This is for the line HCOMA and NELGPR, Water of Water.

The Mighty Sounds have entered into the Third Angie. This is for the line NANTA and the Tablet of Earth, CABALPT.

The Spirits of the Fourth Angle are Mine, Mighty in the Firmament of Waters. This is for the line BITOM and Tablet of Fire. RZIONR, Fire of Fire.

The East is House of Virgins singing praises amongst the Flames of First Glory. This is for the line of Water of Air, LILACZO.

The mid-day, the First, is as the Third Heaven made of Hyacinthine Pillars. This line is for Earth of Air, AIAOAI.

A mighty God of Fire with two edged Swords Flaming. This line is for Fire of Air, OAUVRRZ.

The Thunders of Judgement and Wrath are numbered and are harboured in the North in the likeness of an Oak. This line is for Air of Water, OBLGOTCA.

The Mighty Seats groaned aloud and there were five thunders which flew into the East. This line is for Earth of Water, MALADI.

O you that reign in the South and are 28, the Lanterns of Sorrow. This line is for Fire of Water, IAAASD.

O you Swords of the South which have 42 eyes to stir up the Wrath of Sin. This line is for Air of Earth, ANGPOI.

O you Sons of Fury, the Children of the Just which sit upon 24 Seats. This line is for Water of Earth, ANAEEM.

Thou, the Governor of the First Flame, under whose Wings are 6739 which weave. This line is for Fire of Earth, OSPMNIR.

O Thou, Second Flame, the House of Justice, which hath thy Beginnings in Glory. This line is for Air of Fire, NOALMR.

O Thou, Third Flame, whose Wings are Thrones to stir up vexations. This line is for Water of Fire, VADALI.

O Thou Mighty Light, and burning Flame of Comfort. This line is for Earth of Fire ,UVOLBXDO.

And unto the Tablet of FIRE, the 6th, 16th, 17th and 18th KEYS. So that, to invoke, for example, the Angels of the Line NANTA of the Tablet of Union, thou shalt first read the First and Second Keys, and then the 5th key, and them employ the necessary Names. And to invoke the Angels of the Lesser Angle IDOIGO, Air of Air of the Tablet of Air, thou shalt read the Third Key only, and then employ the necessary Names. But to invoke the Angels of the lesser Angle CADALI, Water of FIRE of the Tablet of FIRE, thou shalt first read the sixth Key, and then the 17th Key, and after that use the necessary Names. Whereas, for the Angle of FIRE OF FIRE therein, the 6th Key alone would suffice, as also for the King and Angelical Seniors of that Tablet. And so of the other Angles of the other Tablets, these rules shall suffice. Now, though these CALLS are thus to be employed to aid thee in the Skrying of the Tablets in the Spirit Vision, and in magical working therewith, yet shalt thou know that they be allotted unto a much higher plane than the operation of the Tablets in the Assiatic World. And, therefore, are they thus employed in bringing the Higher Light and the All-Potent Forces into action herein; and so also, are they not to be profaned, or used lightly with an impure or frivilous mind as before said.

I reign over you Saith the God of Justice. In power exalted above the firmament of Wrath.

Who measureth your garments in the midst of my vestures and trussed you together as the palms of my hands:

To Whom I made a law to govern the Holy Ones: Who delivered you a rod with the Ark of Knowledge.

Moreover Ye lifted up Your voices and sware obedience and faith to Him that liveth and triumpheth:

Whose beginning is not nor end cannot be: which shineth as a flame in the midst of your Palaces and reigneth amongst you as the balance of righteousness and truth.

Move therefore and show yourselves: open the mysteries of your creation. Be friendly unto me. For I am the servant of the same your God, the true worshipper of the Highest.

Erm Iadnah Pilah Farzm Znrza Adna Gono Iadpil Ds Hom Od To h Soba Ipam Lu Ipamis

Oh-el Soh-noof Vay-oh-air-sahjee Goh-hoh Ee-ah-dah Bahl-tah, Elon-shee Kahi-zoad Von-pay-hoh: Soh-bay-rah Zoad-oh-lah.

Dah-ess Hoh-el-koh Kah-ah No-thoh-ah Zoad-ee-mah-zoad Oh-dah Koh-mah-mahhay Tah Noh-bloh-hay Zoad-ee-aynoo;

So-bah Tah-heelah Jee-noh-noo-pay Peer-jee Ahi-dee; Dah-ess Ur-bass Oh-boh-lay Jee Rah-sah-may;

Cahs-armay Oh-hor-raylah Tah-bah Peer; Dah-es Zoad-oh-noo-ray-noo-sah-jee Kahbah Air-may Ee-ad-nah.

Peelah-hay Far-zoad-mee Zoad-noo-ray-zoad-ah Ahd-nah Goh-noh Ee-ah-dah-pee-ayl Dah-ess Hoh-may Oh-dah Toh hay;

Soh-bay Ee-pah-may Loo Ee-pah-mees; Dah-ess Loh-hoh-loh Vay-pay Zoad-oh-Maydah Po-ah-may-ell, Oh-dah Boh-jee-pay Ah-ah-ee Tay-ah Pee-ah-pay Pee-ah-moh-ayl Oh-dah Vay-oh-ah-noo.

Zo, ad-a-kah-ray Ay-kah Oh-dah Zoad-a-mer-ahnoo. Oh-dah Kee-klay kah-ah. Zoadorjee Lah-pay Zoad-eer-raydoh Noh-koh Mahdah, Hoh-ah-tah-hay Ee-ah-ee-dah.

Can the Wings of the Winds Understand your voices of wonder. O You the Second of the First, Whom the burning flames have framed within the depth of my jaws:

Whom I have prepared as cups for a wedding or as the flowers in their beauty for the Chamber of the Righteous.

Stronger are your feet than the barren stone and mightier are your voices than the manifold winds.

For ye are become a building such as is not save in the mind of the All-Powerful.

Arise, saith the First. Move, therefore, unto thy servants. Show yourselves in power and make me a strong seer of things, for I am of Him that liveth forever.

Adgt Vpaah Zong Om Faaip Sald Vi-I-V L Sobam Ial-Prg I-Za-Zaz Pi-Adph. Casarma Abrang Ta Talho Paracleda Q Ta Lorslq Turbs Ooge Baltoh.

Ahd-gee-tay Oo-pah-hay Zoad-oh-noo-jee Oh-mah Fah-ah-ee-pay Saldah, Vee-ee-vee Ayl, S oh-bah-may Ee-ahl-peer-jee Ee-zoad-ah-zoad-ah-zoad Pee-ahd-pay-hay;

Cah-sarmah Ah-brahn-jee Tah-hoh Paraclaydah, Koh Tah Lor-es-sel-koh Toor-bay-ess Oh-oh-jee Bahi-toha.

Jee-vee Kah-hee-sah Loos-dah Ohr-ree Oh-dah Mee-cal-pah Kah-hees-ah Bee-ah Oh-zoad-oh-noo-goh-noo.

Lah-pay Noh-ah-noo Troh-eff Corsay Tah Jee Oh Koh Mah-nee-no Ee-ah-ee-doh-noo. Tohr-zoad-oo Goh-hay Ayl. Zoad-a-kar-ray Ay-Kah Kah Noh-Kwoh-dah. Zoad-amerah-noo. Me-kah-el-zoad-oh Oh-dah Oh-zoad-ah-zoad-may Oo-rel-pay, Lah-pay Zoadee-ray Ee-oh Ee-ah-dah.

Behold saith your God. I am a Circle on whose hands stand Twelve Kingdoms. Six are the seats of Living Breath, the rest are as sharp sickles or the horns of Death, wherein the creatures of Earth are and are not, except Mine own hands which also sleep and shall rise.

In the first I made you stewards and placed you in the seats Twelve of Government, giving unto every one of you power successively over Four, Five and Six, the true Ages of Time: to the intent that from the highest Vessels and the corners of your governments ye might work My power: Pouring down the Fires of Life and increase continually upon the Earth.

In the Name of the same your God lift up, I say yourselves. Behold, His mercies flourish and His Name is become mighty amongst us, in Whom we say: Move, Descend and apply your selves unto us, as unto the Partakers of the Secret Wisdom of your creation.

Micma Goho Mad Zir Comselha Zien Biah Os Londoh Norz Chis Othil Gigipah Vnd-L Chis ta Pu-Im Q Mospleh Teloch Qui-I—-N Toltorg Chis I Chis-Ge In Ozien Ds T Brgdo Od Torzul

I Li E 01 Balzarg Od Aala Thiln Os Netaab Dluga Vonsarg Lonsa Cap-Mi Ali Vors CLA Homil Cocasb Fafen Izizop Od Miinoag De Gnetaab Vaun Na-Na-E-El Panpir Malpirg Pild Caosg.

Noan Vnaiah Bait Od Vaoan. Do-O-I-A p Mad Goholor Gohus Amiran. Micma Iehusoz Ca-Cacom Od Do-O-A-In Noar Mica-Olz A-Ai-Om, Casarmg Gohia.

Meek-mah! Goh-hoh Mah-dah. Zoad-eeray Kohm-sayl-hah Zoad-ee-ay-noo Be-ahhay Oh-ess Lon-doh-hah. Nohr -zoad Kah-heesah Otheeiah Jee-jee-pay-hay, Oon-dah-iah Kah-heesah Tah Poo-eem Kwo-Mohs-piay Tayiohk-hay, kwee-eenoo Tohl-torjee, Kahees Ee Kah-hees-jee Ee-noo Oh-zoad-ee-ay-noo, Day-ess Tay Bray-jee-dah Oh-dah Tor-zoad-oo-lah.

Ee-Lee Ay Oh-Lah Bahl-zoad-ahr-jee Oh-dah Ah-ah-iah, Tay-heeinoo Oh-ess Nay-tahah-bay, Dah-loo-gahr Vohn-sahrjee Lohn-sah Cahpeemee-ahiee Vor-sah Cah Ayl Ah, Hoh-meei Koh-kahs-bay; Fah-faynoo Ee-zoad-ee-zoad-oh-pay Oh Dah Mee-ee-noh-ahjee Day Jee-nay-tah-ah-bah Vah-oo-noo Nah-nah-ay-ayl; Pahn-peer Mahi-peerjee Pee-el-dah Kah-ohs-gah.

Doo-oh-ee-ah-pay Mah-dah, Goh-hoh-ior Goh-hoos Ah-mee-rah-noo. Meek-mah Yehhoo-soh-zoad Kah-Kah-komah Oh-dah Doh-oh-ah-ee-noo Noh-ahr Mee-kah-ohl-zoad Ah-ah-ee-oh-mah, Kah-sarmjee Goh-hee-ah;

Zoadah-kah-ray Oo-nee-giah-jee Oh-dah Eem-vah-mar Poojoh, Plahplee Ah-nah-nahayl Kah-ah-noo.

Are not the Thunders of Increase numbered thirty-three which reign in the Second Angle?

Under Whom I have placed Nine Six Three Nine, Whom None hath yet numbered but One:

In Whom the Second Beginning of things are and wax strong, which also successively are the numbers of Time, and their powers are as the first.

Arise ye Sons of Pleasure and visit the Earth: For I am the Lord your God which is and liveth for ever.

In the Name of the Creator, move and show yourselves as pleasant deliverers that you may praise Him amongst the Sons of Men.

Casarmg Cro-Od-Zi Chis Od Vgeg, Ds T Capmiali Chis Capimaon Od Lonshin Chis Ta L-O CLA, Torzu Nor-Quasahi Od F Caosga Bagle Zire Mad Ds I Od Apila

Jee-kah-hees-jee Ah-vah-vah-goh Kohr-em-pay Pay-Dah Dah-ess SohnoofVee-vee-eevah Kas-ahrm-ee Oh-ah-lee Em-Ah-Pay-Em Soh-bah-mah Ah-gee Kohr-em-poh Kah-arpay Ayl:

Kah-sahrmjee Kroh-oh-dah-zoadee Kah-heesah Ohdah Vah-jeejee, Dah-ess Tay Kahpee-mah-lee Kah-heesah Kapee-mah-ohnoo, Oh-dah Lon-sheenoo Kah-heesah Tay-ah Aylo-oh Kay-El-Ah.

Tor-zoad-oo Nohr-kwah-sahee, Oh-dah Eff Kah-ohs-gah; Bah-glay Zoad-eeray Mahdah Dah-ess Ee Ohdah Ahpeelah.

Doo-ah-ee-pay Kah-ah-lah, Zoad-a karah Oh-dah Zoadamerahnoo Oh-bayleesonjee, Raystellah Ah-ah-eff Nohr-moh-lahpay.

The mighty sounds have entered in the Third Angie And are become as Olives in the Olive Mount, Looking with Gladness upon the Earth, and dwelling in the Brightness of the Heavens as continual comforters.

Unto Whom I fastened 19 Pillars of Gladness and gave them Vessels to water the Earth with all her creatures:

And they are the brothers of the First and the Second, and the beginning of their own Seats which are garnished with 69636 Continual Burning Lamps, whose numbers are as the First, the Ends, and the Contents of Time.

Conclude us Receivers of your Mysteries, For why? Our Lord and Master is the All One.

Sapah Zimii DUlY od noas ta quanis Adroch, Dorphal Caosg od faonts Piripsol Ta blior.

Od z chis e siasch L ta Vi-u od Iaod thild ds Hubar PEOAL, Sobo-Cormfa chis Ta LA, Vls od Q Cocasb.

Eca niis, od darbs qaas. F etharzi od bliora. Ia-Ial ednas cicles. Bagle? Ge-lad I L.

Sah-pah-hay Zoad-ee-mee-ee Doo-ee-vay, Oh-dah Noh-ahs Tay-ah Kah-nees Ah-drohkay, Dohr-pay-hal Kah-ohs-gah Oh-dah Fah-ohn-tay-ess Pee-reep-sohl Tay-ah Blee-ohr.

Kah-sarmay Ah-mee-eep-zoad-ee Nah-zoad-arth Ah-eff Oh-dah Dahloo-gahr Zoad-eezoad-oh-pay Zoad-leedah Kah-ohs-jee Tohi -torjee;

Oh-dah Zoad Kah-heesah Ay-See-ahs-kay Ayl Tah vee-oo-Oh-dah Ee-ah-ohdah Tayheeldah Dah-ess Hoobar Pay Ay Oh Ah Ayl.

Soh-bah Kohr-em-fah Kah-heesah Tay-ah El-ah Vah-less Oh-dah Koh-Koh-Kahs-bay. Ag-kah Nee-ee-sah Oh-dah Dahr-bay-ess.

Kah-ah-sah Eff Aythar-zoadee Oh-dah Blee-ohr-ah. Ee-ah-ee -ah-ayl. Ayd-nahss Keeklay-sah. Bah-glay? Jee-Ee-Ahdah Ee-el!

The Spirits of the Fourth Angle are Nine, mighty in the firmament of waters: Whom the First hath planted a torment to the wicked and a garland to the Righteous:

Giving unto them fiery darts to Vanne the Earth, and 7699 Continual workmen whose courses visit with comfort the Earth, and are in government and continuance as the Second and the Third.

Wherefore, hearken unto my voice. I have talked of you and I move you in power and presence; Whose works shall be a Song of Honour and the Praise of your God in your Creation.

Dlugar malprg Ar Caosgi od ACAM Canal sobol zar fbliard Caosgi, od chisa Netaab od Miam ta VIV od D.

Darsar Solpeth bi-en. Brita od zacam g-micalza sobol ath trian lu-Ia he od ecrin Mad Qaaon.

Gah-hay Ess Dee-oo Kah-heesah AY-Em, Mee-kahl-zoadoh Peel-zoadeenoo; Soh-bah may Ayl Harjee Meer Bah-bah-lohnoo Oh-dah Oh-bloh-kah Sahm-vay-lanjee:

Dah-loogar Mah-lah-peerjee Ahray Kah-ohsjee, Oh-dah Ah Kah Ah Em Kah-nahl So-bolah Zoad-ah-ray Eff Blee-ahr-dah Kah-ohs-jee, Oh-dah Kah-heesay Naytah-ah-bay Oh-dah Mee-ah may Tay-ah Vee-ee-vah Oh-dah Dah.

Dahr-sahr Sohi-pet-hay Bee-aynoo. Bay-reetah Oh-dah Zoad-ah-kahmay Jee-meekahel-zoadah So-boh-lah Aht-hay Tre-ah-noo Loo -EE-ah Hay Oh-dah Aykreenoo Mahdah Kah-ah-ohnoo.

The East is a House of Virgins singing praises amongst the Flames of First Glory, wherein the Lord hath opened His mouth and they are become 28 Living Dwellings in whom the strength of man rejoiceth, and they are apparelled with Ornaments of brightness such as work wonders on all Creatures.

Whose kingdoms and continuance are as the Third and Fourth, strong towers and places of comfort, the Seat of Mercy and continuance.

O ye servants of Mercy, Move, Appear, Sing praises unto the Creator! And be mighty amongst us!

For to this remembrance is given power, and our strength waxeth strong in our Comforter!

Raas i salman paradiz oecrimi aao Ialpirgah, quiin Enay Butmon od I Noas NI Paradial casarmg vgear chirlan od zonac Luciftian cors ta vaul zirn tolhami.

Rah-ahs Ee Salmahnoo Pahr-ahdeezoad, Oh-ay Kah-reemee Ah-ah-oh Ee-ahl-peergah, Kwee-ee-ee-noo Ayn-ah-yee Boot-mohnah Oh-dah Ee Noh-ah-sah Nee Pahr-ah-deeahlah Kah-sahr-emjee Vay-jee-ahr Kah-heer-lahnoo Oh-dah Zoad-oh-nah-kah Loo-keeftee-ahnoo Kohr-say Tay-ah Vah-oo-lah Zoad-ee-raynoo Tohl-hahmee.

Soh-boh-lah Lohn-d-do-hah Oh-dah Mee-ahmay Kah-heesah Tay-ah Dah-Oh-dah Ay-ess, Oomah-day-ah Oh-dah Pee-blee-ahray Otheelah, Reetah Oh-dah Mee-ahmay.

Bahglay Pahp-nohr ee Day-loo-gahm Lon-shee On-dah Oomplee-fah Oo-gay-jee Beeglah Eeah-dah.

The mid-day, the First, is as the Third Heaven made of hyacinthine Pillars 26, in whom the Elders are become strong, which I have prepared for my own Righteousness, Saith the Lord.

Whose long continuance shall be as buckles to the Stooping Dragon and like unto the Harvest of a Widow.

How many are there which remain in the glory of the Earth, which Are, and Shall not see Death until this house fall, and the Dragon sink?

Come away! For the Crown of the Temple and the robe of Him that Is, Was, and Shall be Crowned are divided.

Come! Appear unto the terror of the earth and unto our comfort and of such as are prepared.

Bazm ELO i ta Piripson oln Nazavabh OX casarmg vran chis vgeg ds abramg baltoha goho lad, Soba mian trian ta lolcis Abaivovin od Aziagiar nor.

Irgil chis da ds paaox busd caosgo, ds chis, od ipuran teloch cacrg oi salman loncho od voviva carbaf?

Bah-zoad-em Ayloh, Eetah Peeripsohnoo Ohlnoo Noh-zoad-ah-vah-bay-hay Oh-Ex, Cah-sarm-jee Oo-rahnoo Kah-heesah Vah-jeejee, Dah-ess Ah-brahmjee Bahi-toha Goho Ee-ah-dah, Soh-bah Mee-ahnoo Tree-ahnoo Tay-ah Lohl-kees Ah-bah-ee-voh-veenoo Oh-dah Ah-zoadee-ahjee-ahr Ree-ohray.

Eer-jeelah Kah-heesah Day-ah Dah-ess Pa-ah-Oh-Ex Boos-dah Kah-ohs-goh, Dah-ess Kah-heesah, Oh-dah Ee-poor-ahnoo Tay-lohk-ah Kah-karjee Oh-ee Sahl-mahnoo Lohnkah-hoh Oh-dah Voh-vee-nah Kar-bahfay.

Nee-ee-soh! Bahglay Moh-mah-oh See-ah-see-ohnoo Oh-dah Mahb zoad-ah Ee-ah-dah Oh Ee Ahsah Moh-maray Poh eelahpay.

Nee-ee-sah, zoadamerahnoo Kee-ah-oh-fee Kah-ohs-goh Oh-dah Blee-ohr-sah, Oh-dab Kor-see Tay-ah Ah-brah-meejee.

A mighty guard of fire with two-edged swords flaming, which have eight Vials of Wrath for two times and a half, whose wings are of wormwood and of the marrow of Salt, have settled their feet in the West and are measured with their 9996 Ministers.

Cursed are they whose iniquities they are. In their eyes are millstones greater than the Earth, and from their mouths run seas of blood.

Happy is he on whom they frown not! For Why? The God of Righteousness rejoiceth in them. Come away! And not your vials, for the time is such as requireth comfort.

Micaolz bransg prgel napea lalpor, ds brin P Efafage Vonpho olani od obza, sobol vpeah chis tatan od tranan balie, alar lusda soboin od chis holq c Noquodi CIAL.

Unal alson Mom Caosgo ta las ollor gnay limlal. Amma chis sobca madrid z chis ooanoan chis aviny drilpi caosgin, od butmoni parm zumvi cnila.

Bagle? lAD Baltoh chirlan par. Niiso! Od ip efafafe bagle a cocasb i cors ta vnig blior.

Mee-kah-ohl-zoad Brahn-sahjee Peer-jee-lah Nah-pay-tah Ee-ahl-poh-ray Dah-ess Bree-noo Pay Ay-fah-fah-fay Vohn-pay-ho Oh-lah-nee Oh-dab Ohb-zoad-ah, Soh-bohlah Oopah-ah Kah-heesah Tah-tahnoo Oh-dah Trah-nah-noo Bah-lee-ay, Ah-laray Loosdah Soh -bohlnoo Od-dah Kah-heesah Hohi-kew Kah Noh-koh-dee Kah-ee -ah-lah.

Oo-nahl Ahl-dohnoo Moh-mah Kah-ohs-goh Tay-ah Lah-sah Ohi-loray Jee-nayoh Lee-may-lah-lah.

Ahm-mah Kah-heesah Soh-bay-kah Mah-dreedah Zoad Kah-heesah. Oo-ah-nohahnoo Kah-heesah Ah-veenee Dree-lahpee Kah-ohs-jeenoo Oh-dab Boot-mohnee Parmay Zoad-oomvee Kah-neelah.

Dah-zoad-eesah Ayt-hahm-zoadah Kah-hil-dah-oh Oh-dah Meer-kah Oh-zoad-ohlah Kah-hees-ah Pee-dee-ah-ee Kohl-lah-lah.

Vahl-kee-neenah Soh-bahmay Ookeemay. Bahglay? Ee-ah-dah Bahi-toha Kar-heerlahnoo Pahray.

Nee-ee-soh! Oh-dah Ee-pay Ay-fah-fah-fay Bahglay Ah Koh-Kahs-bay Ee Korsay Tay-ah Oo-neegay Blee-ohrah.

The thunders of Judgment and Wrath are numbered, and are harboured in the North in the likeness of an oak whose branches are 22 nests of Lamentation and Weeping laid up for the Earth, which burn night and day.

And vomit out the heads of scorpions and live sulphur, mingled with Poison. These be the thunders that 5678 times (in ye 24th part of a moment) roar with an hundred mighty earthquakes and a thousand times as many surges, which rest not, neither know any echoing time herein.

Woe! Woe! Woe! Woe! Woe! Woe! Yea Woe! be to the earth, for her iniquity is, was, and shall be great.

Coraxo chis cormp od blans lucal aziazor paeb sobol ilonon chis OP virq eophan od raclir, maasi bagle caosgi, di ialpon dosig od basgim;

Unal chis const ds DAOX cocasg ol oanio yorb voh m gizyax, od math cocasg plosi molvi ds page ip, larag om dron matorb cocasb emna.

Ohio! Ohio! Ohio! Ohio! Ohio! Ohio! Noib Ohio! Casgon, bagle madrid i zir, od chiso drilpa.

Koh-rahx-oh Kah-heesah Kohr-em-pay Oh-dah Blah-noos Loo-kahlah Ah-zoad-ee-ahzoad-ohra Pah-ay-bah Soh-bohlah Eeloh-nohnoo Kah-heesah Oh-pay Veer-kwoh Ay-ohfahnoo Oh-dah Rah-cleerah, Mah-ahsee Bahglay Kah-ohs-jee, Dah-ess Ee-ah-la-pohnoo Doh-seejee Oh-dah Bahs-jeemee.

Oh-dah Oh Ex-Ex Dah-zoadeesah See-ah-treesah Oh-dah Sahlbrox, Keenoo-tseerah Fah-boh-ahnoo.

oh Yohr-bay Voh-heemah Jee-zoad-ee-ax Oh-day Ay-orsah Koh-kasjee Pay-loh-see Mohi-vee Dah-ess Pah-jay Ee-pay, Lah-rah-gee Oh-em Dah-rohl-noo Mah-tor-bay Kohkasjee Em-nah.

Eli Pah-trah-laxa Yohi-kee Maht-bay, Noh-meegee Moh-noh-noos Oh-loh-rah Jeenah-yee Ahn-jee-lar-dah.

Oh-hee-oh! Oh-hee-oh! Oh-hee-oh! Oh-hee-oh! Oh-hee-oh! Oh-hee-oh! Noh-eebay Ohhee-oh! Kah-ohs-gohnoo, Bah-glay Mah-dree-dah Ee, Zoadeerah, Oh-dah Kah-heesoh Dah-reel-pah.

The mighty seat groaned aloud, and there were five thunders which flew into the East, and the Eagle spake and cried with a loud voice.

Come away! And they gathered themselves together and became the House of Death, of whom it is measured, and it is 31.

Move therefore and show yourselves. Open the mysteries of your creation! Be friendly unto me, for I am the servant of the same your God, the true worshiper of the Highest.

Oxyiayal holdo, od zirom 0 coraxo dis zildar Raasy, od Vabzir camliax, od bahal.

Ohx-ee-ah-yah-iah Hol-doh Oh-dah Zoad-eer-oh-mah 0 Kohr-ahxo Dah-ess Zoad-eeldar Rah-ahs-ee Oh-dah Vahb-zoad-eer Kahm -lee-ahx Oh-Dah Bah-hahi.

Nee-ee-soh! Sahi-mah-noo Tay-ioh-kah Kah-sahr-mahnoo Hohei-koh Oh-dah Tay Ee Tay-ah Zoad Soh-bah Kohr-em-fah Ee Gee-ah!

Zoad-akarah Ay-kah Oh-dah Zoadamerahnoo. Oh-doh Kee-klay Kab-ah. Zoad-orjee Lah-pay Zoadeereedoh Noh-koh Mahdah, Hoh-ah-tah-hay Ee-ah-ee dah.

O You that reign in the South, and are the 28 Lanterns of Sorrow, bind up your girdles and visit us.

Bring down your train 3663, that the Lord may be magnified, Whose Name amongst you is Wrath.

Be friendly unto me! For lam the servant of the same your God, the true Worshipper of the Highest.

Noh-noo-kee Dah-ess Soh-noof Bah-bah-jee, Oh-dah Kah-heesah Oh-bay Hoo-bardoh fee-bee-bee-pay, Ah-lah-lahr Ah-trah-ah-hay Oh-day Ay-eff. Dah-reex Fah-fah-aynoo Meeah-noo Ah-ray Ay-nah-ee Oh-voh-fah, Soh-oh-lah Doo-ah-ee-noo Ah-ah Von-payhoh. Zoad-ah-kahray Goh-hoo-sah Oh-dah Zoad-ah-mer-ahnoo, Oh-doh Kee-klay Kahah.

O you Swords of the South, which have 42 eyes to stir up the Wrath of sin: making men drunken, which are empty.

Behold the promise of God and his power, which is called amongst you a Bitter Sting!

Be friendly unto me! For lam the servant of the same your God, the true worshipper of the highest.

Napeai babage ds brin VX ooaona iring vonph doalim: eolis ollog orsba, ds chis affa.

Nah-pay-ah-ee Bah-bah-jee Dah-ess Bay-ree-noo Vee Ex Oo-ah-oh-nah Lah-reen-gee Vohn-pay-hay Doh-ah-Ieem; Ay-oh-leesah Oh-loh-jee Ohrs-bah, Dah-ess Kah-heesah Ahf-fah. Meek-mah Ees-roh Mahdah Oh-dah Lohn-shee Toh-tza.

Zoad-a-kah-rah Oh-dah Zoad-a-mer-ahnoo. Oh-doh Kee-klay Kah-ah. Zoad-orjee Lah-pay Zoad-eer-eedoh Noh-koh Mah-dah, Hoh-ah-tah-hay Ee-aa-ee-dah.

o you Sons of Fury, the Child of the Just, which sit upon 24 seats, vexing all creatures of the earth with age, which have under you 1636.

Behold the Voice of God! The promise of Him who is called amongst you Fury or extreme Justice.

Move therefore and’ show yourselves. Open the mysteries of your creation! Be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest.

Noromi baghie, pashs 0 lad, ds trint mirc OL thil, dods tol hami caosgi homin, ds brin oroch QUAR.

Noh-roh-mee Bahg-hee-ay, Pahs-hay-sah Oh-ee-ah-dah, Dah-ess Tree-ndo-tay Meerkay Oh-el Tah-heelah, Doh-dah-sah Tol-hah-mee Kah-ohs-jee Hoh-mee-noo, Dah-ess Bay-ree-noo Oh-roh-chah Kwah-ah-ray, Meek-mah Bee-ah-loh Ee-ah-dah!

O Thou, the Governor of the First Flame under whose wings are 6739 which weave the earth with dryness;

Be friendly unto me, for lam the servant of the same your God, the true worshipper of the Highest.

Ee-lah- sah Tah-bah-ah-noo Ayl Ee-ahl-peer-tah, Kas-ahr-mah-noo Oo-pah-ah-chee Kah-heesah Dahr-jee Dah-ess Oh-ah-doh Kah-ohs-jee Ohrs-koh-ray: Dah-ess Oh-Mahnu Bah-ay-oh-oo-ee-bay Oh-dah Ay-mayt-gees Ee-ah-ee-ah-dix.

Zoad-a-kah-rah Oh-dah Zoad-a-mer-ahnoo. Oh-doh Kee-klay Kah-ah. Zoad-orjee Lah-pay Zoad-eer-eedoh Noh-koh Mah-dah, H oh-ah-tah-hay Ee-aa-ee-dah.

O Thou of the Second Flame, the house of Justice, Who hast Thy Beginning in glory, and shall comfort the Just, Who walkest on the Earth with 8763 feet, which undertand and separate creatures.

Move therefore and show yourselves. Open the mysteries of your creation! Be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest.

Ils viv Iaiprt, Salman Bait, ds a croodzi busd, od bliorax Balit, ds insi caosgi iusdan EMOD, ds om od tiiob.

Ee-lah-sah Vee-ee-vee Ee-ahl-peert, Sahi-mahn-oo Bal-toh, Dah-ess Ah Cro-oh-dahzoad-ee Boosdah, Oh-Dah Blee-ohr-ahx Bah-lee-tah, Dah-ess Ee-noo-see Kah-ohs-jee Loos-dah-noo Ah-Em-Oh-Day, Dah-ess Oh-Em Oh-dah Tah-lee-oh-bah.

Dah-reei-pah Gay-hah Ee-lah-sah Mah-dah Zoad-ee-loh dahr-pay. Zoad-a-kah-rah Oh-dah Zoad-a-mer-ahnoo. Oh-doh Kee-klay Kah-ah.

Move therefore and show yourselves. Open the mysteries of your creation! Be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest.

Ils D lalpirt, soba vpaah chis nanba zixiay dodseh, od ds brint TAXS Hubardo tastax ilsi.

The heavens which dwell in the (First Aire), (or name the Aire required) are mighty in the Parts of the Earth, and execute the judgment of the Highest!

Unto you it is said: Behold the Face of your God, the beginning of Comfort, whose eyes are the Brightness of the Heavens, which provided you for the Government of Earth and her Unspeakable Variety, furnishing you with a Power Understanding to dispose all things according to the Providence of Him that sitteth on the Holy Throne, and rose up in the beginning saying:

The Earth, let her be governed by her parts and let there be division in her that the glory of her may be always drunken and vexed in itself.

Her course, let it round (or run) with the heavens, and as an handmaiden let her serve them.

One season, let it confound another, and let there be no creature upon or within her one and the same. All her members let them differ in their qualities, and let there be no one creature equal with another.

The reasonable creatures of Earth, or Man, let them vex and weed out one another; and their dwelling places, let them forget their names.

The work of Man and his pomp, let them be defaced. His buildings, let them become caves for the beasts of the field! Confound her understanding with Darkness.

One while let her be known, and another while a stranger. Because she is the bed of an harlot, and the dwelling place of Him that is Fallen.

O ye Heavens, Arise! The lower Heavens beneath you, let them serve you! Govern those that govern. Cast down such as Fall. Bring forth with those that increase, and destroy the rotten.

No place, let it remain in one number. Add and diminish until the Stars be numbered.

Arise! Move! And appear before the Covenant of His Mouth which He hath sworn unto us in His justice. Open the Mysteries of your creation, and make us partakers of the Undefiled Knowledge.

Madriaax ds praf LIL (or name the Aethyr required) chis micaolz saanir caosgo od fisis balzizras laida!

Nonca gohulim: Micma adoian Mad, Iaod bliorb, soba ooaona chis Lucifitias Piripsol, ds abraassa noncf netaaib caosgi od tilb adphaht damploz, tooatnoncfg Micalz Oma Irasd tol glo marb Yarry Idoigo od torzulp Iaodaf gohol:

Caosga tabaord saanir od christeos yrpoil tiobi busdir tilb noaln paid orsba od dodrmni zylna.

L nibm ovcho symp od christeos ag toltorn mirc q tiobi l el. Tol paomd dilzmo as pian od christeos ag L toltorn parach asymp.

Conisbra od avavox, tonug. Orsca tbl noasmi tabges levithmong. Unchi omp tibi ors.

Bagle? Modoah ol cordziz. L capimao izomaxip, od cacocasb gosaa. Baglem pii tianta a babalond, od faorgt teloc vovim.

Madriiax, torzu! Oadriax orocho aboapri! Tabaori priaz ar tabas. Adrpan cors ta dobix. lolcam priazi ar coazior, od Quasb Qting.

Mah-dree-ahx dah-ess pay-rah-fay (NAME AETHYR) Kah-hees mee-kah-ohl-zoad sah-ah-neer kah-ohs-goh oh-dah fee-see-sah bahl-zoad-ee-zoad-rah-sah Ee-ah-ee-dah!

Noh-nooh-kah goh-hoo-leem; mee-kah-mah ah-doh-ee-ah-noo Mah-dah; Ee-ah-oh-dah blee-ohr-bay, soh-bah oo-ah-oh-nah kah-hees Loo-kif-tee-ahs Pee-rip-sohlah, dah-ess ah-brah-ahs-sah noh-noo-kah-fay nay-tah-ah-ee-bay kah-ohs-jee oh-dah teelah-bay ahd-phah-hay-tah dah-mah-ploh-zoad, too-ah-tah noh-noo-kah-fay, jee meekahl-zoad oh-mah ayl-rah-sahd toh-lah jee-loh-hah em-ah-bay yah-ree Ee-doh-ee-goh oh-dah tor-zoad-ool-pay Ee-ah-oh-dah-eff goh-hol; Kah-ohs-gah tah-bah-ohr-dah sah-ah-neer oh-dah krees-tee-ohs eer-poh-eelah tee-ohbe! boos-deer teel-bay noh-ahl-noo pah-ee-dah ohrs-bah oh-dah doh-dahr-mee-nee zoad-ee-lah-nah.

Ayl-zoad-ah-pay teel-bay pahr-mayjee Pee-reep-sax, oh-dah tah kew-rel-saht boo-ah-pees. Ay! nee-bah-may oh-vah-choh see-mah-pay oh-dah krees-tee-ohs ah-jee tohl-tor-noo mee-rah-kah goh tee-oh-be! Ay! ay-lah, toh4ah pah-ohm-dah dee!-zoad-moh Ah-ess peeah-noo oh-dah krees-tee-ohs ab-jee Ay! to!-tornoo pah-rah-chah ah-seem-pah.

Kohr-dah-zoad-ee-zoad, doh-dah-pah-lay oh-dah fee-fah!-zoad Ayl ess-mah-noo-ahd; oh-dah fahr-gee-tah bah-em-sah ohm-ah -oh-ah-sah.

Koh-nees-brah oh-dah ah-vah-vah-ohtza, toh-noo-gee. Ohrs-kah tee-bay-ayl noh-ahsmee tah-bay-jee-sah lev-ee-thah-moh-noo-jee, oo-noo-chee oh-may-pay tee-bay-ayl ohr-sah.

Bah-g!ay? Moh-doh-ah oh-e! kohr-dah-zoad. Ay! kah-pee-mah-oh ee-zoad-ee mahx-eepay, oh-dah kah-koh-kahs-bay goh-sah-ah. Bah-glay-noo pee-ee tee-ahnoo-tah ah bahbah-loh-noo-dah, oh-dah fah-ohr-jee-tay tay-lohk-voh-veem

Mah-dree-ahx, tor-zoad-oo! Oh-ah-dree-ahx ohr-ochoh ah-boh-ah-pree! Tah-bahohree pree-ah-zoad ah-ray tah-bah-sah. Ahd-ray-pahnoo Kohr-sah tay-ah doh-beex. Eeoh!-kah-mah pree-ah-zoad-ee-ah-ray koh-ah-zoad-ee-ohr-ray, oh-dah kew-ahs-bah kewtee -noo-gah.

Ree-pee-rah pah-ohx-tay essah ay!-ahkohr. Oo-may-lah pray-dah-zoad-ah-ray kahkahr-jee ah-oh-ee-vay-ah-ay koh-em-pay-toh.

Tohr-zoad-oo! Zoad-ah-kah-ray! Oh-dah zoad-ah-mer-ah-noo ahs-pay-tah see-bay-see boot-moh-nah, dah-ess soo-ray-zoad-ahs tee-ah bah!-toh-noo.

Oh-doh kee-klay kah-ah. Oh-dah Oh-zoad-oh-zoad-mah plah-plee Ee-ahd-nah-mah-dah.

Microcosm

THE MICROCOSM - MAN

Thou shalt know that the whole Sphere of Sensation which surroundeth the whole physical body of a man is called “The Magical Mirror of the Universe.” For therein are represented all the occult forces of the Universe projected as on a sphere, convex to the outer, but concave to man. This sphere surroundeth the physical body of a man as the Celestial Heavens do the body of a Star or a Planet, having their forces mirrored in its atmosphere. Therefore its allotment or organization is the copy of that Greater World or Macrocosm. In this “Magical Mirror of the Universe,” therefore, are the Ten Sephiroth projected in the form of the Tree of Life as in a solid sphere. (See the diagram in the colour section on the Tree of Life in a solid sphere.) A man’s physical body is within the Ten Sephiroth projected in a sphere. The divisions and parts of the body are formed from the Sephiroth of the Tree of Life, thus:

Kether is above the Crown of the Head, and represents a crown which indeed is powerful, but requires one worthy to wear it. In the crown of the head is placed the faculty of Neschamah, which is the power of Aspiration unto that which is beyond. This power Neschamah is especially attributed unto the Supernal Triad in Assiah, of which there are three manifestations which are included in the general concept, Neschamah. From Chokmah and Binah are formed the sides of the brain and .head. Therein exist the intellectual faculties of Wisdom and Understanding, shining into and illuminating their inferior, the Ruach. They are the mansions of the practical administration of the intellect, whose physical shewing forth is by reflection in Ruach. In the Magical Mirror of the Universe, or the Sphere of Sensation, Man is placed between four pillars of the Tree of Life as projected in a sphere. These keep their place and MOVE NOT, but the Man himself places in his Sphere of Sensation that point of the Zodiac which ascended at the moment of his birth and conception (for the same degree of the Zodiac ascendeth at both, otherwise the birth could not take place). That is to say that at those times the same degree of the Zodiac is ascending in the East of the Heavens of the Star whereon he is incarnated. Thus doth he remain during that incarnation facing that particular point in his sphere of sensation. That is to say, this sphere DOTH NOT REVOLVE about the physical body.

From Chesed and Geburah are formed the arms. Therein exist the faculties of operative action, wherefore at their extremities are the symbols of the Four Elements and the Spirit, thus:

The arms are the manifestors of the executive power of the Ruach, and therein are the faculties of touch strongly expressed.

From TIPHARETH is formed the trunk of the body, free from the members, and therein as in a receptacle of influences are situated the vital organs. The blood is Spirit mingled with and governing the watery principle. The lungs are the receptacles of Air which tempereth the blood as the wind doth the waves of the sea, the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the Air, even as the sea, under a calm, doth putrify and become mephitic. The heart is the great centre of the action of Fire, lending its terrible energy as an impulse unto the others. Thence cometh from the fiery nature the red colour of the blood. The part above the heart is the chief abode of the Ruach, as there receiving and concentrating the other expression of its Sephiroth. This part is the central citadel of the body and is the particular abode of the lower and more physical will. The higher will is in the Kether of the body. For the higher will to manifest, it must be reflected into the lower will be NESCHAMAH. This lower will is potent around the heart and is seated like the King of the body upon its throne. The concentration of the other faculties of the Ruach in and under the presidency of the Will, at the same time reflecting the administrative governance of CHOKMAH and BINAH, is what is called the human consciousness. That is, a reflection of the two creative Sephiroth under the presidency of the Four Elements, or the reflection of Aima and Abba as the parents of the human Jehovah. But the human Neschamah exists only when the higher Will is reflected by the agency of aspiration from Kether into the lower body, and when the flaming letter SHIN is placed like a crown on the head of Microprosopus. Thus only doth the human will become the receptacle of the higher Will and the action of Neschamah is the link therewith. The lower will is the human Jehovah, an angry and jealous God, the Shaker of the Elements, the manifestor in the life of the body. But illuminated by the higher Will, he becometh YEHESHUAH, no longer angry and jealous, but the self-sacrificer and the Atoning and Reconciling One.

This as regards the action of the more physical man. Unto this Ruach also are presented the reflections of the Macrocosmic Universe in the Sphere of Sensation. They surround the Ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not. The faculties of the Earth are shown forth in the organs which digest and putrify, casting forth the impurities, even as the Earth is placed above the Qlippoth. Thou wilt say, then, that the Ruach cannot be the reasoning mind, seeing that it reflecteth its reason from Chokmah and Binah, but it is the executive faculty which reasoneth, which worketh and combineth the faculties reflected into it. The reasoning mind, therefore, is that which useth and combineth the Principia of Chokmah and Binah so that the parts of Chokmah and Binah which touch the Ruach are the initiators of the reasoning power. The reason itself is a process and but a simulacrum of the action of the higher Wisdom and Understanding. For the Air is not the Light, only the translator of the Light. Yet without the Air, the operations of the Light could not so well be carried out. The word Ruach, Spirit, also meaneth Air. It is like a thing that goeth out thou knowest not whither, and cometh in thou knowest not whence. ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. so is every one that is born of the Spirit.’This Air, the Ruach, permeateth the whole physical body but its concentrated influence is about the the heart. Yet, were it not for the boundary force of Chokmah and Binah above, of the sphere of sensation surrounding it, and of Malkuth below, the Ruach could not concentrate under the presidency of the Name, and the life of the body would cease. Thus far concerning the Ruach as a whole, that is, the action of the Will in Tiphareth.

From Netzach and Hod are formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of Malkuth. In them are placed the faculties of support and firmness and balance; and they show the more physical qualities of the Ruach. In them is the sustaining force of the Ruach. They are the affirmation of the Pillars of the Sephiroth, as answering to the Passive, the arms more answering to the two pillars which are Active. They are the columns of the Human Temple.

From YESOD are formed the generative and excretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection ofthe Qlippoth, and on the other hand the simulacrum of the vital forces in Tiphareth. It is the special seat of the automatic consciousness. That is, not the Will, but the simulacrum of the Will in Tiphareth. Yesod is the lowest of the Sephiroth of the Ruach, and representeth “Fundamental Action.” It therefore governeth generation. In Yesod is therefore the automatic consciousness or simulacrum of the Will. This automatic consciousness is to the Nephesch what the Daath action is to the Ruach. Thus, therefore, there being a simulacrum or reflection of the heart and vital organs in the parts governed by Yesod, if the consciousness of the Tiphareth be given unto this wholly, it shall pave the way for disease and death. For this will be a withdrawing of the vital forces of the Name, which are in the citadel of Tiphareth, to locate them in Yesod, which is a more easily attacked position. For the automatic consciousness is the translator of the Ruach unto the Nephesch.

From Malkuth is formed the whole physical body under the command and presidency of Nephesch. The Nephesch is the subtle body of refined astral Light upon which, as on an invisible pattern, the physical body is extended. The physical body is permeated throughout by rays of the Ruach, of which it is the material completion. The Nephesch shineth through the Material body and formeth the Magical Mirror or Sphere of Sensation. This Magical Mirror or Sphere of Sensation is an imitation or copy of the Sphere of the Universe. The space between the physical body and the boundary of the sphere of Sensation is occupied by the ether of the astral world; that is to say, the container or recipient of the Astral Rays of the Macrocosm. The Nephesch is divided into its seven Palaces, combining the Sephirotic influences in their most material forms. That is, the world of passions dominated by the Ruach, or by the world which is beyond. That is, its Sephiroth are passionate, expressing a passionate dominion. Thus, its three Supernal Sephiroth, Kether, Chokmah and Binah, are united in a sense of feeling and comprehending impressions. Its Chesed is expressed by laxity of action. Its Geburah by violence of action. Its Tiphareth is expressed by more or less sensual contemplation of beauty, and love of vital sensation. Its Hod and Netzach, by physical well-being and health. Its Yesod, by physical desires and gratifications. Its Malkuth, by absolute increase and domination of matter in the material body. The Nephesch is the real, the actual body, of which the material body is only the result through the action of Ruach, which by the aid of the Nephesch, formeth the material body by the rays of Ruach, which do not ordinarily proceed beyond the limits of the physical body. That is to say, in the ordinary man the rays of Ruach rarely penetrate into the sphere of Sensation. Shining through infinite worlds, and darting its rays through the confines of space, in this Sphere of Sensation is a faculty placed even as a light is placed in an aperture of the upper part of the Ruach wherein act the rays from Chokmah and Binah which govern the reason, Daath.

This faculty can be thrown downwards into the Ruach, and thence can radiate into the Nephesch. It consists of seven manifestations answering to the Hexagram, and is like theSoul of Microprosopus or the Elohim of the Human YHVH. Therefore in the head, which is its natural and chief seat, are formed the seven apertures of the head. This is the Spiritual consciousness as distinct from the Human consciousness. It is manifested in 7 as just said or in 8 if Daath be included. The Father is the Sun (Chokmah). The Mother is the Moon (Binah). The Wind beareth it in his bosom (Ruach). Its Nurse is the Earth (Nephesch). The power is manifested when it can vibrated through the Earth.

These latter represent here the sonoriferous sense. The right and left eye the luminous sense, as the Sun and Moon are the luminaries of the Macrocosm. The right and left nostrils through which the breath passes, giving strength to the physical body, are under Mars and Venus. The mouth is under Mercury, the messenger and the Speaker.

This spiritual consciousness is a focus of the action of Neschamah. The lower will power should control the descent of this spiritual consciousnes into the Ruach, and thence into the Nephesch, for the consciousness must descend into the Nephesch before the images of the Sphere of Sensation can be perceived. For it is only the rays of this consciousness permeating the Ruach that can take cognisance thereof. This faculty of the spiritual consciousness is the seat of Thought. Thought is a Light proceeding from the radiation of this spiritual consciousness, traversing the Ruach as Light traverseth Air, and encountering thereafter the symbols reflected in the sphere of Sensation, or magical mirror of the Universe. These symbols are by its radiation (i.e. that of the Thought) reflected again into the Spiritual Consciousness where they are subjected unto the action of the Reasoning Mind and of the Lower Will. That is, in the ordinary natural man when awake, the thought acteth through the Ruach, subject when there to the action of the Lower Will, and submitted to the reasoning power derived as aforesaid from Chokmah and Binah. But in the ordinary man when sleeping, and in the madman, the idiot, and the drunkard, the process is not quite the same.

In the sleeping man, the concentration of the Ruach in his heart during the waking time hath produced a weakening of the action of the Ruach in its subsidiary Sephiroth in the Physical Body. To preserve the salutary conjunction of the Ruach with the Nephesch in the physical body whose limits are fixed by the Sephiroth of the Ruach it is necessary to weaken the concentration in Tiphareth to repair the strain which is produced by the concentration of the Ruach therein during the waking state. This reflux of the Ruach into its subsidiary Sephiroth produceth naturally a weakening of the Lower Will; and the Ruach, therefore,doth not reflect so clearly the Reasoning Faculty. Wherefore, the thought of the spiritual consciousness reflecteth the image in a confused series, which are only partially realised by the lower will. This is as regards the ordinary natural man in sleep. In the madman, as considered apart from obsession, thought-obsession is frequently the accompaniment of mania, and still more frequently its cause the thought and lower will are very strongly exercised to the detriment of the reasoning faculty. That is, that there is an alliance between the two former which overpowereth the action of Chokmah and Binah in the latter. Monomania is shewn in the consideration of only one certain symbol which is too attractive to the Will. A chain of thought is therefore simply a graduated vibration arising from the contact of a ray of thought with a symbol.

If controlled by the reasoning power and licensed by the Will, such vibrations will be balanced and of equal length. But if uncontrolled by the lower Will and the Reason, they will be unbalanced and inharmonious. That is, of uneven length. In the case of the drunkard, the equilibrium of the Sphere of Sensation and consequently of the Nephesch, is disturbed. In consequence the thought rays are shaken at each vibration, so that the sphere of sensation of the Nephesch is caused to rock and waver at the extremities of the Physical Body where the Ruach action is bounded. The thought therefore is dazzled by the symbols of the Sphere of Sensation, in the same way as the eyes can be dazzled in front of a mirror if the latter be shaken or waved. The sensation therefore then conveyed by the thoughts is that of the Sphere of Sensation oscillating and almost revolving about the physical body, bringing giddiness, sickness, vertigo and the loss of idea of place and position. Nearly the same may be said of Seasickness, and the action of certain drugs. Restoration of the equilibrium of the Sphere of Sensation after this naturally produceth a slackening of the concentration of the Ruach in Tiphareth, whence sleep is an absolute necessity to the drunkard. This is so imperative that he cannot fight against the need. If he does so, or if this condition be constantly repeated, the thought rays are launched through the Sphere of Sensation so irregularly and so violently that they pass its boundary without either the lower Will or the Reasoning Power or even the Thought itself consenting thereto; and the latter is therefore without the protection of the will.

Thence arise the conditions of delirium tremors, and an opening is made in the Sphere of Sensation which is unguarded, and through which hostile influences may enter. But this latter cometh under the head of obsession. All thought action in the spiritual consciousness originateth in radiation, and radiation is as inseparable from the spiritual consciousness as it is from Light. This Spiritual Consciousness is the focus of the action of Neschamah. The spiritual consciousness is, in its turn, the Throne or Vehicle of the Life of the Spirit which is Chiah; and these combined form the Chariot of that Higher Will which is in Kether. Also it is the peculiaE faculty of Neschamah to aspire unto that which is beyond. The Higher Will manifests itself through Yechidah. The Chiah is the real Life Principle, as distinct from the more illusionary life of the Physical Body.

The Shining Flame of the Divine Fire, the Kether of the Body, is the Real Self of the Incarnation. Yet but few of the sons of men know it or feel its presence. Still less do they believe in or comprehend those Higher Potencies, Angelic, Archangelic or Divine, of which the manifestation directly touching Yechidah is the Higher Genius. This Yechidah in the ordinary man can but rarely act through the spiritual consciousness, seeing that for it to do so the King of the Physical Body, that is the Lower Will, must rise from his Throne to acknowledge his superior. That is the reason why, in some cases, in sleep only doth the Higher Will manifest itself by dream unto the ordinary man. In other cases it may be manifested; at times through the sincere practice of religious rites, or in cases where the opportunity for self-sacrifice occurreth. In all these cases the Lower Will hath for a moment recognised a higher form of itself, and the YHVH of the man hath reflected from the Eternal Lord of the Higher Life. This Yechidah is the only part of the man which can truly say, EHEIEH, I am. This is then but the Kether of the Assiah of the Microcosm, that is, it is the highest part of man as Man. It is that which toucheth, or is the manifestation of a higher and greater range of Being. This Yechidah is at the same time the Higher Human Self and the Lower Genius, the God of the Man, the Atziluth of his Assiah, even as Chiah and Neschamah form his Briah, and Ruach his Yetzirah. This is the Higher Will and the Divine Consciousness, as Daath is the Spiritual Consciousness, Tiphareth the Human Consciousness, and Yesod the Automatic Consciousness.

It is the Divine Consciousness because it is the only part of man which can touch the All potent forces. Behind Yechidah are Angelic and Archangelic Forces of which Yechidah is the manifestor. It is therefore the Lower Genius or Viceroy of the Higher Genius which is beyond, an Angel Mighty and Terrible. This Great Angel is the Higher Genius, beyond which are the Archangelic and Divine. Recall the Tiphareth clause of an Adeptus Minor: “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 raise and unite myself to my Higher and Divine Genius, and that in this event, I will not abuse the great power entrusted unto me.” Note that this clause answereth unto Tiphareth, seeing that it is the Lower Will that must apply itself unto this work, because it is the King of the Physical Man.

All the Shining Ones (whom we call Angels) are microcosms of the Macrocosm Yetzirah, even as Man is the microcosm of the Macrocosm of Assiah. All Archangelic forms are microcosms of the Macrocosm of Briah, and the Gods of the Sephiroth are consequently the Microcosms of the Macrocosm of Atziluth. Therefore apply this perfecting of the Spiritual Nature as the preparation of the Pathway for Shining Light, the Light Divine. The evil persona of a man is in the Sphere of the Qlippoth, and the devils are the Microcosms of the Macrocosm of the Qlippoth. This evil persona hath its parts and divisions, and of it the part which toucheth the Malkuth of the Nephesch is its Kether. Tremble therefore at the evil forces which be in thy own evil persona. And as above the Kether of a Man are his Angelic and other forms, so below the Malkuth of the Evil Persona are awful forms, dangerous even to express or think of.

Hodos Chamelionis

CONCERNING THE TREE OF LIFE

This is the Book of the Path of the Chameleon - the knowledge of the colours of the forces which lie beyond the physical universe. Study thou well that saying of Hermes ‘that which is below is like that which is above,’ for if that which is below is conformed according to the Law of the Concealed One Great is his Name - be thou well assured that the closer thou adherest unto the Law of the Universe in thy working, by so much the more is thy Magical working just and true.

Recall what was said unto thee in the Ritual of the Paths of the Portal of the Vault of the Adepti. ‘Therefore, by the straight and narrow path of Samekh, let the Philosophus advance like the arrow from the Bow of Qesheth. Now Qesheth the Bow is the Rainbow of Promise stretched above the earth, whose name is formed from the letters of the Paths leading from Malkuth. If then it be by the Path of Samekh that the Philosophus should advance to the knowledge of the Adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of Death and the Devil, he must have a perfect and absolute knowledge of the Bow, ere he can follow the Path of the Arrow. But the Bow is of brilliant and perfect colour, whose analysis and synthesis yield others of the same scale, and hence is this book entitled “The Book of the Path of the Chameleon” - that Path, namely which ascendeth alone through the force of Qesheth, the Bow.

And if thy knowledge and application of the outer knowledge, which thou hast already learned, be faulty and incorrect how wilt thou be able to keep thyself from turning aside unto thy hurt? Therefore, learn not knowledge by rate only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself for only he that humbleth himself shall be exalted. Magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the Vast and Concealed One.

This is the explanation of the first diagram of the Paths - the Sephiroth being in the feminine scale and the Paths in the masculine or King’s scale. It is the Key of the Forces which lie in Qesheth the Bow. Treasure it in thy heart and mark it well, seeing that therein is the key or nature. Meditate on it and reveal it not unto the profane, for many and great are its mysteries.

The colours differ according to the World or aspect of the Great Name they represent:

The TREE OF LIFE for the use of an Adeptus Minor is compounded of the first two scales. The SEPHIROTH are in the feminine, passive, or Queen Scale. The PATHS are in the masculine, active, or King Scale. It thus represents the forces of ATZILUTH in the PATHS uniting the SEPHIROTH as reflected in the Briatic World, one of the possible arrangements of the powers inherent in YOD HE of the GREAT NAME.

First are the Feminine colours of the Sephiroth, the Queen’s Scale. In Kether is the Divine White Brilliance, the scintillation and corruscation of the Divine Glory that Light which lighteth the universe - that Light which surpasseth the glory of the Sun and besi4e which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. And the Sphere of its Operation is called Rashith ha-Gilgalim, the beginning of whirling (or whirls, or whorls), the Primum Mobile or First Mover, which bestoweth the gift of life in all things and filleth the whole Universe. And Eheieh is the Name of the Divine Essence in Kether. Its Archangel is the Prince of Countenances Metatron or Metraton, He who bringeth others before the face of God. The Name of its Order of Angels is called Chaioth ha-Qadesh, the Holy Living Creatures, which are also called the Order of Seraphim.

In Chokmah is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there were a brilliant glory. And the Sphere of its influence is in Masloth, the Starry Heavens, wherein it disposeth the forms of things. Yah is the Divine Ideal Wisdom, and its Archangel is Ratziel, the Prince or Princes of the knowledge of hidden and concealed things, and the name of its Order of Angels is Auphanim, the Wheels or the Whirling Forces which are also called the Order of Kerubim.

In Binah is a thick darkness which yet veileth the Divine Glory in which all colours are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the Supernal Light. Thus is the Supernal Triad completed. And the Sphere of its Operation is Shabbathai, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of the planet Saturn. Jehovah Elohim is the perfection of Creation and the Life of the World to Come. Its Archangel is Tzaphqiel, the Prince of the Spiritual Strife against Evil, and the Name of the Order of Angels is Aralim, the Strong and Mighty Ones who are also called the Order of Thrones. The Angel Yophiel is also referred unto Binah.

In Chokmah is the Radix of blue and thence is there a blue colour pure and primitive, and glistening with a spiritual Light which is reflected unto Chesed. And the Sphere of its Operation is called Tzedek or Justice and it fashioneth the images of material things, bestowing peace and mercy; and it ruleth the sphere of the action of the planet Jupiter. Al is the title of a God strong and mighty, ruling in Glory, Magnificence and Grace. The Archangel of Chesed is Tzadkiel, the prince of Mercy and Beneficence, and the Name of the Order of Angels is Chashmalim Brilliant Ones, who are also called the Order of Dominions or Dominations. The Sephirah Chesed is also called Gedulah or Magnificence and Glory.

In Binah is the Radix of Red, and therein is there a red colour, pure and scintillating and flashing with flame which is reflected unto Geburah. The Sphere of its Operation is called Madim or violent rushing Force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming Sword of an avenging God. It ruleth the Sphere of Action of the Planet Mars. Elohim Gibor is the Elohim, Mighty and Terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. Its Archangel is Kamael the Prince of Strength and Courage, and the Name of the Order of Angels is Seraphim the Flaming Ones who are also called the Order of Powers. The Sephirah Chesed is also called Gedulah or Magnificence and Glory, and the Sephirah Geburah is also called Pachad Terror and Fear.

In Kether is the Radix of a Golden Glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto Tiphareth. Thus is the first reflected Triad completed. The Sphere of its operation is that of Shemesh, the Solar Light, and bestoweth Life, Light and Brilliancy in metallic matter, and it ruleth the sphere of action of the Sun. Yhvh Eloah va-Daath is a God of Knowledge and Wisdom, ruling over the Light of the Universe; and its Archangel is Raphael, the Prince of Brightness, Beauty and Life. The Name of the Order of Angels is Melechim or Malakim, that is Kings or Angelic Kings, who are also called the Order of Virtues, Angels and Rulers. The Angels Peniel and Pelial are also referred unto this Sephirah. It especially rules the Mineral world.

The beams of Chesed and of Tiphareth meet in Netzach and thence in Netzach arises a green, pure, brilliant, liquid, and gleaming like an emerald. The Sphere of its operations is that of Nogah or External Splendour, producing zeal, love, harmony, and it ruleth the Sphere of Action of the Planet Venus and the nature of the Vegetable World. Jehovah Tzabaoth is a God of Hosts and of Armies, of Triumph and of Victory, ruling the Universe in Justice and Eternity. Its Archangel Hanial is the Prince of Love and Harmony, and the Name of the Order of Angels is Elohim or gods who are also called the Order of Principalities. The Angel Cerviel is also referred unto this Sephirah.

The beams of Geburah and Tiphareth meet in Hod and thence arises in Hod a brilliant pure and flashing orange tawny. The Sphere of its Operation is that of Kokab, the stellar light, bestowing elegance, swiftness, scientific knowledge and art, and constancy of speech, and it ruleth the sphere of the action of the planet Mercury. Elohim Tzabaoth is also a God of Hosts and of Armies, of Mercy and of Agreement, of Praise and Honour, ruling the Universe in Wisdom and Harmony. Its Archangel is Michael, the Prince of Splendour and of Wisdom, and the Name of Order of Angels is Beni Elohim, or Sons of the Gods, who are also called the Order of Archangels.

The beams of Chesed and Geburah meet in Yesod and thence ariseth in Yesod a brilliant deep violet-purple or puce, and thus is the third Triad completed. The sphere of its operation is that of Levanah, the Lunar beam, bestowing change, increase and decrease upon created things and it ruleth the Sphere of Action of the Moon and the nature of mankind. Shaddai is a God who sheddeth benefits, Omnipotent and Satisfying, and Al Chai is the God of Life, the Living One. Its Archangel is Gabriel the Prince of Change and Alteration. The name of the Order of Angels is Kerubim or Kerubic ones who are also called the Order of Angels.

From the rays of this Triad there appear three colours in Malkuth together with a fourth which is their synthesis. Thus from the orange tawny of Hod and the green nature of Netzach, there goeth forth a certain greenish ‘citrine’ colour, yet pure and translucent withal. From the orange tawny of Hod mingled with the puce of Yesod there goeth forth a certain red russet brown, ‘russet’yet gleaming with a hidden fire. From the green of Netzach and the puce of Yesod there goeth forth a certain other darkening green ‘Olive’ yet rich and glowing withal. The synthesis of all these is a blackness which bordereth upon the Qlippoth.

Thus are the colours of the Sephiroth completed in their feminine or Rainbow scale.

Moreover, though the Tree of Life operates through all the Ten Sephiroth, yet it is referred in a special manner to Tiphareth. Also, though the branches of the Tree of Knowledge of Good and Evil stretch into the seven lower Sephiroth and downwards into the Kingdom of Shells, yet it is referred especially unto Malkuth. Similarly with Netzach and Hod, the right and left columns of the Sephiroth are referred respectively thereto.

In Malkuth, Adonai ha-Aretz is God, the Lord and King, ruling over the Kingdom and Empire which is the Visible Universe.

Cholem Yesodoth the Breaker of Foundations, is the Name of the Sphere of the Elements from which all things are formed, and its Archangels are three: Metatron, the Prince of Countenance reflected from Kether, and Sandalphon, the Prince of Prayer (feminine), and Nephesch ha-Messiah, the Soul of the Reconciler for the Earth. The Order of Angels is Ashim or Flames of Fire, as it is written ‘Who maketh his Angels as Ashim Spirits and his Ministers as a flaming Fire,’ and these are also called the Order of blessed Souls, or of the Souls of the Just made Perfect.

The Three Archangels attributed to Malkuth with reference to Christian symbolism in regard to Our Father, Our Lady, and Our Lord. The following tables consists of a classification of the scales of colour in each of the Four Worlds. The first ten refer to the Sephiroth, and the remaining twenty-two refer to the Paths.

* Note: these represent the fact that a dogish in Shin and Tau produce a second sound. Daath, a “false” Sephirah stationed in the abyss has lavender in the King scale, grey white in Queen, pure violet in Knight, and grey flecked gold in Knave.

The especial magical implements of a Theoricus Adeptus Minor are the Ring and the Disc. Of these, the Ring should be worn in all second Order meetings in the manner of a Jewel, as a badge of rank, suspended by a ribbon either of citrine, olive, russet, or black color, or of all four colours combined. Also this Ring may be used for the purposeof decoration only, reserving another Ring for practical use.

The Ring, represented in the diagram below is shown as somewhat larger than is convenient for practical work.

The Disc should be of fair size, somewhat larger than the diagram, but not too large. It can be classified in three parts:

The White Center hath upon it in black the Letters of the name YHShVH arranged as shewn, and also the Motto of the Theoricus Adept. The first is to keep the working pure and to control astral action. The second is to identify the Theoricus with the working.

The Rays should be of the colours of the letters to which they are attributed, as to represent the White Light of the Center operating through the colours.

The Letters may be of one or of several Alphabets, and the numerical values and Yetziratic attributions may be also added. In all cases care should be taken that the proper coloured Ray leads from the White Center to the Letter to which that colour is attributed.

The Ring should be made of convenient size, and may be made (like the Disc) of any convenient material; thick pasteboard will do. It should not be too light, or the elasticity of the thread employed may vitiate its action. In the diagram the Ring is represented too large. It should be coloured appropriately, having the letters of EHEIEH in White upon both sides. Within the inner circle upon one side should be written in black upon the white ground the Motto of the Theoricus, and on the other side the title “Pereclinus de Faustis.” The thread may be of linen, silk, or of cotton, and preferably White, though for a particular purpose a special colour may be used, as for working a Fire invokation, Red thread may be used. (Hair is too springy and has a personal element. Iron or steel wire for Martial purposes. Brass or Copper wire for Venusian purposes. N. 0. M.) But usually white answers all purposes.

The part of the Ring to which the thread is fastened should be white, and is considered as the top of the Ring. The left hand line of the “A” ray of the Disc is considered as the top of the Disc, and not the Kether segment, because this working is more naturally allied to the Paths than to the Sephiroth.

Now when the Theoricus Adept shall desire to employ the Disc and Ring for the purposes of Divination or of Consultation, let him - wearing the Insignia and having his necessary magical implements at hand - invoke in the ordinary manner the particular Spirit, Force or Elemental whom he wisheth to consult. (Note by N.0.M. “By means of a Telesma if desired. Put names, seal and sigil of Force on one side, and the name of THMAH on the other.”)

Let him place the Disc flat upon the table before him. The Top thereof, i.e., the left hand line of the “A” ray being always opposite to him, then, leaning the elbow of the arm of the hand, by which he holds the thread attached to the Ring, upon the table for the sake of steadiness, let him so hold the Ring as to be suspended exactly above the White Center of the Disc, directing his gaze to the same point.

The thread by which the Ring is suspended should be passed immediately across the exact center of the ball of the first joint of the thumb, (and this is most important) being there retained by the pressure thereon of the center of the ball of the firstjoint of the finger selected to hold it with; (the first or the second finger will be found most convenient). The Ring will soon commence to oscillate and to vibrate.

The mode of receiving a communication thereby is as follows. No notice is to be taken of a short oscillation that does not pass completely beyond the circle of colored rays on to the circle of letters. But if it goeth clearly on to the circle of letters, such letters are to be taken in order, as spelling out a word or a sentence. When the Ring circleth, or oscillateth to the right hand (or with the Sun’s course) it meaneth “Yes”; but if it circleth to the left hand (against the course of the Sun) it meaneth “No”: and if it continueth to oscillate vaguely it meaneth “Doubtful”.

The point of suspension of the Ring must be carefully maintained exactly above the center of the Disc. To avoid self-deception, and until facility of action be attained, care should be taken that the hand should be kept as steady as possible; and every communication should be carefully tested (as in Skrying) to avoid either automatic self-deception or wilful deception, by either the Force invoked, or by a hostile Force endeavoring to cut between, and thus to vitiate the operation.

Also, it should be clearly understood beforehand what language is being employed, and if a numerical value be intended instead of the Letter thereto belonging. And it is for the purpose of protecting against deception, and of identifying the Operator with the operation, that the Divine Names and the Motto of the Theoricus are placed upon the Disc and the Ring.

A Golden Dawn Altar being prepared in the usual way, the Cross and Triangle upon it arranged with the Cross within the Triangle as in the Grade of Zelator, the room is purified and consecrated, etc. (Note by N.O.M. “Fire, Air, Water, three circles on altar, or the three elements. Open as in the 1-10 Grade; or in the full consecration formula as given in the Rituals of the Rose-Cross, the Lotus Wand and Elemental Implements. Use both Lesser Banishing Rituals of both the Pentagram and Hexagram. The four magical implements might be put on the Altar. The Pentacle is placed in the middle as the synthesis with Dagger, Cup and Wand around it.) Lay the Disc upon the Cross and Triangle, the left hand line of the Segment corresponding with the Eastern Arm of the Cross; lay the Ring upon the exact center of the Disc, its point of suspension (where the thread is attached) corresponding with the left hand line of the “A” segment of the Disc. Coil the thread around it in a spiral form in the direction of the course of the Sun, laying upon the coloured parts of the Disc. Place the Lesser Magical Implements around it at the usual angles or sides.

Stand at the West of the Altar, The Altar and places of the Pillars should be arranged as for the 1-10 Grade of Zelator. Hold the Magical Sword in the left hand and the Lotus Wand by the black part in the right hand, so that the pommel of the Sword and the black part of the Wand shall be immediately above the left and right hand outer edges of the Disc respectively. The point of the Sword and the Lotus end of the Wand shall bejoined together perpendicularly above the centers of the Ring and the Disc. In this position, rehearse any convenient Oration to the Divine Powers ruling the Paths and the Sephiroth, asking that the Power of Truth may be conferred upon the Disc and the Ring.

Lay down the Lotus Wand on the right side of the Disc, and lay the Sword down upon the left of the Disc and Ring. Give then the Sign of the Interposer, namely that of a Zelator, and then invoke the Great Goddess THMAH to manifest the forces of Truth therein by the virtue of:

When the ceremony is completed, and when the Disc and the Ring are not in use, wrap them up in a clean covering of White Silk or White Linen, as in the cases of the Rose-Cross and the Lotus Wand.

Let the Theoricus Adeptus Minor recall that which was said in the lecture on the Microcosm, under the headings of “How the Spiritual Consciousness can act around and beyond the Sphere of Sensation,” and “Of Travelling in the Spirit Vision.”

In the working by the Ring and Disc then, the Operator buildeth up partly from his own Nephesch and partly from the surrounding atmosphere a species of truncated cone of astral light. The Disc is its base, while the truncated summit thereof is at the point of suspension of the Ring where the thread thereof passeth between the thumb and finger of the Operator. The action of the Will of the Operator in formulating his desire of communication buildeth up the symbol of a receptacle of impressions. This will take the form of another inverted cone rising from the point of suspension of the Ring. So that upon the Disc as a base there will be built up in the astral light a form somewhat resembling an hourglass of which the center will be the place of the finger and the thumb of the Operator, holding the thread of suspension of the Ring. And from the impressions received by the conical receptacle, the hand will translate into action in the lower cone the expression of these ideas, in words and sentences spelled out by the movements of the Ring over the letters of the Disc.

But were it an uninitiated person who attempted this form of Divination or of consultation, he or she, being ignorant of the formulas involved, would almost to a certainty open a conical receptacular funnel in the sphere of sensation (of him or her) thus preparing a ready path unto obession. Therefore, it is not entirely the Force invoked which actually spells out the words, but to a great extent it is the Operator himself who translates his own impressions thereof. And for this reason it is that this form of Divination is not taught unto the Zelator Adept, self-deception therein being so extremely easy, and the hand being liable to translate that which the heart wisheth.

Therefore it is also that the language wherein the communication is received need not necessarily be that in which the Force invoked would speak, supposing it to be endowed with the human organs of speech, but the impression received by the Operator is translated according to the understanding of the Operator. And all this is in accordance with the degree of Force respectively exercised in the Upper or in the Lower Cone.

CONCERNING THE USE OF THE FORMATION OF A VACUUM
IN THE ATMOSPHERE TO AID SKRYING AND RECEIVING OF IDEAS IN MAGICAL WORKING

The first and most important point is the formation of a cone, and from that a vortex, the center of which is then first to be extended upwards and downwards, thus forming the outline of a sphere enclosed by a Whorl, increasing at the circumference, diminishing towards and terminating at the Poles:

From the Poles, two rays of communication converge to a focus on the Sphere of Sensation. This Sphere thus artificially constructed enclosing a vacuum becometh naturally a reflection of the Universe. Therefore, anything that the Operator may will to see clearly is sympathetically reflected therein.

Therefore, let the Adept then command that which he is to see, to manifest therein. But if it be an Elemental or Spirit of a material or of an evil nature, let him guard carefully against being obsessed thereby seeing that the entering of it into that Sphere may give it a certain hold upon his own Sphere of Sensation, and when he hath gained his end, let him banish, command or license the Force summoned to depart, then reverse the process of construction and withdaw the Whorl into his Sphere and carefully close the latter at that point.

OF THE OPERATION KNOWN ANCIENTLY AS THE MAGICAL CONSULTATION BY MEANS OF THE TRIPOD

(AND WITHIN RECENT YEARS REVIVED IN A MISTAKEN FORM AMONG THE UNINITIATED
UNDER THE TITLES OF SPIRITUALISM AND TABLETURNING)

Now if the Theoricus Adeptus Minor shall wish to employ the Magical Consultation with the Tripod or table with three feet, let him know that the model thereof is the circular Altar of the Vault of Christian Rosenkreutz. One leg of the table should coincide with the Eastern point of the top which later should be coloured in exact representation of the Altar, and the legs should be black. (A table may have the regular painted top, and others removable, painted for special purposes. N.O.M.) If desired, the magical Operator, the better to isolate him or herself, may trace any convenient magical circle of defence upon the floor (consonant with the force he desires to invoke) wherein to sit while employing the working of the Tripod. (Note: A circle may consist of a tape and on it at certain places, Telesma or pentacles may be placed. N.O. M.) The mode of Operation is as here followeth.

The table should be placed with the same orientation as the Altar in the Vault; one leg, which we will call the apex of the triangle formed by the legs, being placed at the Eastern point as regards the design upon the top thereof. The Operator will usually, if working alone, find it best to be seated either at the Western part of the table, or at the point immediately opposite to that of the Force to be evoked. Let him then place his hands on the top of the table towards each side thereof. After a certain time, the length of which will depend upon varying conditions, the Tripod will begin to tilt up and down; and in some cases even a species of explosive knocks may be heard, which ariseth from a more sudden transmission of astral force from the cone of reception to the table. Now remember that the movements of the table should be really the combined product of the Operator and the communicating Force, always supposing that the Operator be not obsessed by the Force invoked, nor voluntarily self-deceiving. And the philosophical explanation is of a similar principle to that of the Disc and Ring: only that in this instance self-deception is even yet more easy.

For the reception of communications by the Tripod some convenient preconceived plan of correspondences between the tilts of the table and the letters of the alphabet or simple words should be employed.

This form of magical operation is usually found to be more exhausting than the employment of the Ring and Disc, seeing that a greater amount of astral Force has to be employed in the operation. Not only one but several persons may take part in this operation by the Tripod, but in such cases they should partition among them the points of the table corresponding either to their natures, or to the Forces with which each intendeth to ally himself. If there be three persons, let them take Air, Fire and Water, leaving Earth vacant. If five persons, the Spirit and the four elements, the Spirit being at the point of the East. If six or seven persons the points of the hexagram and so on, according to the quarters that they occupy, so as always to form some intentionally and not accidentally equilibrated symbol. Now in the case of several persons taking part, each one will form his own cone. The synthesis will form together another Great Cone enclosing the whole, and so a large amount of force may be thus obtained. But also, careful watch should be kept against both obsession and self-deception.

The greatest harmony should prevail among the Operators for the least discordant feeling will produce some error or disruption. And remember that in working with the Tripod the cone of reception will attract any passing Intelligence or Force. Thus, without the greatest care, much deception could arise, and even against the intention of the communicating Intelligence deception may result through confused mistranslations by the Operator or Operators.

Results may be obtained from tables not circular in form, and having four or more legs. But the Tripod is the best form. Also the Ring and the Disc may be used in conjunction with the Tripod. In invocation, a flashing Tablet or Tablets of the nature of the Force to be invoked may be placed upon the table. Also by using the table as a physical basis of strength, and sitting thereat, even physical appearances and manifestations may be produced. In such a case it may advantageous to have black drapery fastened around the edge of the table (not covering the table top, for this would hide the symbols. S.R.M.D.) and reaching to the ground, so as to form, as it were a cylindrical receptacle of force extending from the top of the table to the floor. Such drapery should be in three divisions. Or three slits may be cut, one by each leg from the top of the table to the floor, so that the three are united only along the edge of the table top.

In all such operations let the greatest care be taken to combat obsession, for in case of this arriving, although occasionally striking physical results may ensue, yet there will be danger therewith. And the result of such obsession will always be to make the Operator personate and imitate the action of the Force evoked, even to the extent of attempting to deceive both himself and those who may be with him.

But the Theoricus Adeptus Minor hath sufficient knowledge to know what to do, and what to avoid herein, and when.

Now the Formula of this operation by the Tripod will be closely similar to that contained in the Pyramid and Sphynx Formula of the Enochian Tablets. The truncated cone will answer to the Pyramid, with a cone of reception above opening therefrom to attract the Force which shall act through the top thereof. The surface of the table will answer to the place of the Sphynx.

And thus thou wilt easily see how particular the Operator must always be in discerning the Force which is acting through the vortex above.

Pyramid Gods

EGYPTIAN GOD FORMS

They are the Sphynx and the Pyramid of Egypt; that is, the combination of the Kerubs being the Sphynx. The combination of the Elements being the Pyramid.

Now learn a mystery of the Wisdom of Egypt: “When the Sphynx and the Pyramid are united, thou hast the formulae of the magic of Nature.” “These are the keys of the wisdom of all Time; and its beginning — who knoweth it? In their keeping are the sacred mysteries and the knowledge of Magic and all the Gods.”

In the Ritual of the 32nd Path leading unto the Theoricus Grade, it is thus written: “The Sphynx of Egypt spake and said: I am the synthesis of the Elemental Forces.! am also the symbol of Man. I am Life. I am Death. l am the Child of the Night of Time.”

The solid Pyramid of the Elements again is the Admission Badge of the 28th Path leading to the Philosophus Grade. It is attributed to the Four Elements. Therefore on its base is the word Olahm, meaning World, and upon its sides are the names of the Elements: Aesh, Ruach, Mayim, Aretz or 0phir. Yet the Apex is not allowed to remain vacant, nor quite acute in shape, but is cut off and so a small square is formed at the Apex, and the Letters Eth, meaning Essence are placed therein. This small square maketh of the pyramid a certain Throne or shrine. On this throne a certain ruling force is seated. Within the Throne is a sacred • symbol. Place then within each Pyramid its appropriate sphynx, and the image of its God above. Take thou each Pyramid as the key of the nature of each Tablet Square. The Sphynx of each will vary in form according to the proportion of the elements comprising the Square. The God of Egypt, whose image is to be placed above each Pyramid, shall represent the force ruling under the direction of the Great Angel of the This God shall be the symbol of the power of the Light acting therein, as the Angel shall be the descent of that Light itself. The Angelic Name may be typified by the correspondences of the four Letters of the Angel’s name, adding AL to the Name — the letters of the Name standing for head, bust, arms, body, and lower limbs, etc., as taught in the instruction on Telesmatic Images. Place the name in Theban or Enochian letters on the girdle.

This variation as to wings is another reason why, in grouping the Tablets and the lesser angles of the same, the two forms of Air and Water are placed above the two Tablets of Earth and Fire.

From the pyramid of the square, the symbolic form of each Sphynx is formed thus: The upmost of the four Triangles (Triangle No. 2.) sheweth the head and neck, and in the case of the Angel or Eagle, it shows whether wings are to be added to the form of the Sphynx. The two triangles right and left (Triangles No.1 and 3) show the body with the arms or Fore-limbs here also. If Angel or Eagle there are Wings added unto the representation of the Figure. The lowest triangle (No. 4.) adds the lower limbs, and the tail of the Bull, Eagle and Lion.

When Air and Fire predominate there is a male tendency. When Water and Earth, the type tendeth to female.

It is to be understood that what is here written regarding the Sphynx of the Pyramid and the God of Egypt ruling above is applicable especially unto the 16 squares of the Servient Angels in each lesser angle.

Concerning the Skrying of the Squares Servient in the Spirit Vision. Have in readiness the necessary implements and insignia; also let the Zelator Adeptus Minor have before him the symbol of the Pyramid of the square. Rehearse the Angelic calls appropriate thereunto and, having invoked the appropriate names governing the Plane and division thereof in question. Let the Z.A.M. imagine unto himself that he is enclosed within that Pyramid. Or let him believe that he is voluntarily standing within an atmosphere corresponding unto that symbolised by the Pyramid of the Square, whether of Heat or Moisture, of Cold or Dryness, or of combinations of these.

Let him then endeavour to follow the Ray therefrom unto the limits of the Macrocosmic world and to find himself in a scene corresponding unto the nature of the Pyramid Square. That is, either of landscape, or clouds, or water, or fire, or ether, vapour, or mist, or raying light, or a combination or combinations of these, according unto the nature of the Plane.

For the Pyramids of the Squares are not solid pyramids of brick or stone built by the hand of man. But rather the symbolical representation of the elemental formula governing the plane of that particular sphere.

Having arrived at the plane required, let the Z.A.M. invoke the God of Egypt who ruleth above the Pyramid by the power of the Angel of the Sphere the name formed by adding the appropriate Tablet of Union letter to the Angel’s name. At the same time, vibrate the Egyptian (Coptic) Name of the God or Goddess, whereby he shall perceive before him the colossal symbolic form of the God or Goddess. Let him again use the Angelic formulae, and test it by the power of symbols and signs. If it abide these tests, thus showing it is a true image, then let him request it to make manifest before him the Sphynx of its power.

This shall also appear in a colossal figure and shape, and should be tested by the proper formula. He shall continue his invocations until he can behold it clearly, even invoking the Angel of the plane by the superior Names, and by the God of Egypt. Also let him vibrate the name of the Angel, invoking it by its own name, and by the knowledge of its symbolic (telesmatic) image, the Sphynx and by the name of the God of Egypt, and by his own particular symbolic form, according to the formula of the Square. Thus therefore in this manner only — if thou wishest to escape from delusion — shalt thou be able to discern truly, by skrying, the nature of the plane and of its operation. Standing before the Sphynx, and saluting it with the proper signs, and invoking the God of Egypt by his proper and true names, thou shalt ask by the virtue and power of those symbols and names for the knowledge of the operations and influences of that plane. Thou shalt ask concerning the special attributes of that vast portion of the confines of the universe included in that sphere, its varying nature, its elemental nature; its inhabitants, elemental and spiritual etc.; the operation of its rays through the Greater World, that is, the Universe; of its influence upon this particular planet, upon animals, plants, minerals, and lastly upon man the Microcosm.

And when thou shalt have obtained all this reflect that even then it is but a small part of the knowledge of the Wisdom of the Formulae contained in the plane — even of that one square.

For quick working, make sixteen plain triangles; 4 red, 4 blue, 4 yellow, and 4 black.

Divide each into three; the centre piece being halved by a horizontal cut. From these make composite sphynxes to lay under the pyramid.

Make a shallow inverted Pyramid of card-board. Fill the sides as required with the coloured triangles to represent the several squares. Let the Pyramid be shallow enough to show all four sides at once.

These be the Gods of Egypt who rule above the Pyramids of the sixteen servient Angels and squares of each Lesser Angle. In the middle of each pyramid is the sphynx of its power. Revere then the sacred symbols of the Gods, for they are the Word manifested in the Voice of Nature.

These be the Elohim of the Forces of the Eternal, and before their faces the forces of Nature are prostrate.

Chess and Chaturanga

CHATURANGA AND SHATRANJ

The present European game of chess has been gradually developed from the more primitive form in which it reached Western civilisation. It came to us from the Arabs or Saracenic races who over-ran Spain in the eighth century.

These Arab races had a knowledge of the game for many centuries, and they are believed to have received it from the Persians and from ancient Egypt. The game in its essentials is found to exist in descriptions by the oldest poets of India.

In its oldest form traceable in literature its name is found in Sanskrit works as Chaturanga, from Chatur which is Four, and Ranga is members. Among the Saracens and Arabs, the name became Shatrangi. Introduced in Europe we find:

In France - Echecs. In Italy - Seacci. In England - Chess (perhaps from Chequered board on which it is played.) In Germany - Seach.

In all forms the Board used is quite similar, being Square and divided into 8 x 8 or 64 squares.

The chess men too have not varied in number. 16 major pieces and 16 minor pieces or pawns.

In the Chaturanga these 32 men were divided equally between 4 players; two partners against two, generally green and black, against red and yellow. Each player had four pieces and four pawns. Dice were cast to determine which piece or pawn should be played. The earliest important change in the Game was the alteration made by combining the forces of the partners.

From that time, the Chaturanga out of India lost its chatur character, and was played by two persons, each with 16 pieces and pawns. This change brought in other changes, for whereas each partner used to have a King, when the two forces were combined one King had to be converted into a Minister or Vizier, who, in later times, became the Queen. In India, the names and titles of the pieces suggest a military ideal.

In Egypt the tendency was rather to look upon the pieces as Gods of various forces or natural powers.

Ancient Chaturanga. Four players, in pairs. Pieces and pawns arranged thus: King on the right, then Elephant, then a Horse, then Ship, and the Pawns were infantry. The Moves of the Element, with castle and Houdah on its back, and of the Knight, were unaltered for ages. Castling was unknown. Pawns moved one square forward only, but took diagonally.

Dice were thrown to decide moves. Dice had four sides, marked on opposite sides with 4 and 3, or 5 and 2, making in each case 7.

Chaturanga is referred to in Valurika ‘s Ramayana, Book 4, Chapter 51. It is also mentioned in one of the Sanskrit Puranas, where it is said that it was invented in the second age by the wife of Rawan, King of Lanka, that is Ceylon.

The Chaturanga Elephant has become our Castle. The Chaturanga Ship has become our Bishop. The Chaturanga Horse has become our Knight. The Chaturanga King remains King. But the second King has become our Queen. The Elephant and Ship, Castle and Bishop have exchanged places. Perhaps the Elephant became Castle from the Houdah on its back. The ship was also formerly a chariot in some places.

Shatranji of Persia and Araby appears to have become well known in Persia about 1500 A.D. We then find that the game has become a contest between two players and 2 of the 4 Kings have become Ministers or Queens. The early title was Mantri or Farzin or Firz, hence it is supposed comes Vierge for Queen. The Castle and Bishop changed places.

This game is described by the Persian poet Firdansi; a copy of his book extant is dated 1486.

The Persians introduced the change of rank in a Pawn by reaching its eighth square.

In the third or European epoch, the modern game of chess was developed. The players being 2 only became quite defined.

It was laid down that the Queen should stand on her own colour, and that each player should have a white square at his right hand. Castling has been introduced, and each Pawn has been permitted to more either one or two squares at the first move.

The queening of a Pawn at the 8th square has been finally settled. The moves of the Queen and Bishop were much altered. Formerly the Queen could only move diagonally on her own colour, and the Bishop moving diagonally could only attack the next square but one. The Castles or Rooks were definitely placed at the extreme right and left.

Pawns: 1 or 2 squares forward first move, one square only after, take diagonally forward, and never move back.

Bishop diagonally on his own colour only any number of squares if empty, forwards or backwards.

Castle or Rook moves always in straight lines, not diagonally, and so moves over squares of both colours forwards and backwards and any distance if the squares are unoccupied.

Queen moves in straight and diagonal lines, any distance over vacant squares, forward, or backwards, or laterally.

Knight moves in any direction but always to the square which may be described as two forward and one to side; or one diagonally and one forward or sideways so long as the designed place be vacant. It is immaterial whether the adjoining squares are occupied or not.

Chess Formulae and Rules

UPON THE ROSICRUCIAN RITUAL
OF THE RELATION BETWEEN CHESS AND TAROT

The modern game of Chess is derived from the scheme which follows; whence its name chess, from chequers. And like Tarot, originally the chess pieces were anciently small figures of the Egyptian Gods presenting the operation of the Divine Forces in Nature.

The chess pieces correspond to the Tarot Aces and Honours, thus, for the Chessmen, Tarot card, and Element:

The pawns can only move one square at a time, and not two at the first move as in modern chess. The moves of the other pieces excepting the Queen are the same as those of modern chess. The move of the Queen in this scheme is unlike that of any piece in modern chess, for she controls only the 3rd square, from herself, in any direction - perpendicularly, horizontally, or diagonally, and can leap over any intervening piece. From which it results that she can check or control only 16 out of the 64 squares, including the one on which she stands, and these squares to which she can move are all of her own colour. Each elemental set of pieces then consists of: King, Queen, Knight, Bishop, Rook, and four pawns.

The Correct Application of the Action of the Moveable Images Representing the Motion of The Ruling Angels Over the Servient Squares is Called The Plays or Raying of the Chequers of The Tablets.

The move of this piece is one square every way, and answereth to the action of the Spirit wherever it goeth, commencing and initiating a fresh current. Whence represented by the motion of only one square in any direction and there staying for this purpose before moving onward. So that his action is not hurried, but represents a balanced movement. Yet in his beginning of action is he at first a mute force, and throned upon the water; as in the end of his action he is a life manifested and throned upon the earth. And herein is a mystery of the Lord Aeshoori when enthroned between Isis and Nephthys, thus representing the beginning and end of the action of him in whom end and beginning are not, but rather concealment and then manifestation. Herein is a great mystery of life, for His Thrones are not in the two active elements, seeing that these are his horse and chariot of transition in the passage from concealment unto manifestation. This piece, then, is the symbolizer of the action of the potencies of the crosses on the Servient Squares.

The move of this piece is three squares cornerwise every way and representeth the leaping motion of the flickering flame. Wherefore also is he not stopped in his course by a piece or an intervening square, even as Fire seizing on a matter speedily rendereth it transparent. This piece representeth the action of Fire as the Revealer of the strength of the Spirit, even as Hoor is the avenger of Aeshoori. It is a force potent and terrible, the King in the elemental operations.

Thus is opened the locked doors of matter and sheweth forth the treasure hidden therein. Therefore hath all life its beginnings in a Fire Celestial. And the number of squares covered by the move of the King in the midst of the Board (reckoning from the Square on which he standeth, but not including it) is 16 squares of which 8 are checked, and 8 are passed over.

The move of this piece is unto every third square from her (reckoning the square whereon she standeth as the first) as well cornerwise, as well perpendicular, as horizontal. Thus again covering 16 squares out of a square of 25 squares, of which 8 are threatened, and 8 are passed over. But she threateneth not a piece upon the intervening square of her move. And her movement is as that of the waves of the sea, and (like the Knight) she is not hindered in her motion by a piece on an intervening square. This piece representeth the undulating action of water and of the sea, and she is ascribed unto the Great Goddess Isis, who is the Cherisher of Life.

The move of this piece is any number of squares cornerwise in any direction even unto the limits of the Tablet. He representeth the keen and swift wind, and he is ascribed unto Aroueris the God. He is stopped by any piece in his way, even as the wind is stopped by a material barrier. He representeth the swift vehicle of the Spirit.

The move of this piece representeth the ponderous and formidable force of earth and its motion is any number of squares in a square direction, perpendicular or horizontal (but not cornerwise) even unto the limits of the boards.

It is ascribed unto Nephthys the Goddess. It representeth the completed action of the Spirit in matter, therefore is its movement square, and also stopped by intervening pieces, yet powerful from the length and breadth of its range.

The four pawns represent certain forces formed by the conjunction of the Spirit with each of the four elements severally, and they are severally ascribed unto Ameshet, Ahephi, Tmoumathph, and Kabexnuv, who stand before the face of Aeshoori. And their movement is but one square forward, perpendicular, and they threaten one square forward diagonal on each side, thus formulatmg the symbol of the Triangle, for they each represent a mixture of three elements under the presidency of the Spirit. Therefore, each is as it were the servant of the God or Goddess, before whom he standeth yet they be all in a manner alike in action, although their Lords be different and each is the servant of the God or Goddess whose element is expressed in his symbol, without its contrary.

For in each set of 3 elements, taken together, two are contrary. Wherefore Ameshet (Water, Fire, Earth) is the servant of Nephthys, whose element Earth is expressed in his attribution without the contrary of Air.

Below is a further description of the Chess pieces. The pertinent element will be described in bold type, followed by the chess name, title and description.

What follows is a description of the chessmen with their Tarot, Element and Hebrew letter attribution.

The Queen controls 3rd square in any straight line, counting square on which she stands as 1, and may jump over pieces.

The First player is the Querent. The first player chooses angle and sets the pieces in order of the Kerubic line, other players follow the first player’s setting.

The corner square always has King in addition to other pieces. Both Kings must be checkmated. A pawn on the 8th square becomes the piece of which it isthe vice-regent.

The Ptah used for divination - set by first player on any square in his own Lesser Angle the King to reach and remain on the square of Ptah for one round of game undisturbed and unchecked.

The Four Boards of the Rosicrucian game, although different, nevertheless agree in certain particulars. In each board it is convenient to speak of the arrangement of the Lesser Angles as an Upper and Lower Rank - Air and Water forming the Upper Rank, and Earth and Fire the Lower.

It is evident that the columns of the one rank are continuous with those of the other; and in this continuity a certain regular rule is observable. Every column of eight squares in the Upper Rank is continued below by a column of the opposite Element.

Thus the Fiery columns invariably stand on the Watery columns below; the Watery on the Fiery; the Airy on the Earthy; and the Earthy on the Airy.

A different arrangement of the Ranks of Squares is observable, and a difference is seen in this in the Upper and Lower Tablets.

In the Upper Tablets the Kerubic Rank of squares is continuous with the Elemental Rank; and the Cardinal is continuous with the common sign Rank, whereas in the Lower Tablets the various Ranks - Kerubic, Cardinal, etc., are continuous right across the boards.

The diagonal lines or Bishop’s move present pecularities. Every Lesser Angle throughout the Tablets has a diagonal line of four squares starting from its prime square; which are allotted respectively to Aries, Gemini, Scorpio and Earth (the non Osiris Squares). From these four squares the Bishops can move one square into a square of Libra, Sagittarius, Taurus or Water, these completing the series of squares in that Lesser Angle in which a Bishop can move. Let us call this the Aries System of diagonal squares.

This diagonal is crossed by another which in the Airy and Watery boards is composed of Cancer, Leo, Virgo and Air Squares, having as subsidiaries, squares of Aquarius, Pisces, Capricorn and Fire. In the Earthy and Fiery board the second series of four form the diagonal, and the first the subsidiaries. Let us call this the Cancer series.

If we now examine the Boards we shall see that the Aries system of any Lesser Angle is joined diagonally to the Aries system of the other three Lesser Angles; and that the Cancer also is similarly joined to every other Cancer system. So that we have two systems of squares; the Aries and the Cancer; of the whole, each containing four squares allotted to every sign it contains. This resembles the black and white systems of squares of the ordinary board; and it is as if we allotted the White to Aries, and the Black to Cancer.

The yellow and red men are so placed that they advance to the attack of the black and the blue respectively by the columns; while the latter advance by the ranks. That is, the actives are shown as a vertical force, while the passives are shown as operating horizontally. Shewing the Cross of life, corresponding to the forces of the Court Cards and the Zodiacal Trumps.

The central squares of the board contain the 16 signs that are allotted to each Lesser Angle. And it is only from these 16 squares that the pieces - except the Rook and the King develop their full influence or defensive force.

The Watery and Airy Boards are counterparts of each other, so far as the arrangement of the signs, etc., of the squares are concerned. And the same is true as regards the Earth and Water Boards. Every Board has its uppermost and lowermost ranks of the passive or female element; and its two central ranks are of the active or male element.

The most striking difference between the Air and Water, and the Earth and Fire boards is in the fact that in the former the ranks are broken; whereas in the latter they are not only continuous across each board, but they are continuous right across both boards when in situ. To this is due the greater balance and eveness seen in the play of the pieces in the lower boards.

The Aries and Cancer systems are composed respectively of naturally allied pairs of Signs.

The Aries System consists of Aries, Gemini, Scorpio and Earth, the non-Osiris Squares and Taurus and Water, Libra and Sagittarius, two natural pairs.

The Cancer system consists of Cancer, Leo; Virgo, Air; Capricorn, Fire; Pisces and Aquarius, for natural pairs.

Showing the Queens of Prime Player and his Ally governing all the Squares of the Aries System.

The four Queens, the Watery portion of their respective Elements govern between them every Square of every board. But a Queen can never check another Queen for the following reasons.

Each of these pieces govern 16 Squares on the board, four in each Lesser Angle; and they are so placed as to divide the 64 squares equally between them.

It follows, therefore, that there is only one of them that can check the Ptah square.

The 16 squares governed by any Queen are allotted to eight Signs, two Squares of each Sign to every Queen. And the remaining two squares of the same 8 Signs are governed by the friendly Queen.

And the other pair of Queens govern the 32 other Squares similarly. The Queen of the Prime Player always governs the Water, Earth, Taurus, and Scorpio squares of its own lesser Angle, and also of the Lesser Angle of the same rank.

In each of the other two Lesser Angles the Queen of the Prime Player governs the Sagittarius, Gemini, Libra, and Aries squares.

The allied Queen governs the same squares in the opposite ranks of the Lesser Angles. Thus the Prime Player’s Queen and his ally together govern the Aries system of squares.

Showing the opposing Queens governing all the Squares of the Cancer System, against a passive prime player.

The opposing Queens govern the squares of the Cancer System in a similar manner. But there is a slight variation dependent on the position of the Prime Player. They together govern the Cancer system.

If Water or Earth be the Prime Player, the opposing Queens govern the Air, Fire, Leo and Aquarius squares in their own lesser Angles and in the others of the same rank; while in the other rank they govern Virgo, Pisces, Cancer and Capricorn squares.

The Queen of the Prime Player, and, therefore, of the attacked Lesser Angle, invariably governs therein the passive Kerubic and Elemental squares.

The attacking Queens govern and have for their bases, when active Elements attack - the active Kerubic and Elemental squares.

The allied Queen, supporting the defence, has for base the squares corresponding to those of the Prime Player, the passive Kerubic and Elemental squares.

It also falls out that no Passive Queen can, under any circumstances of Board or setting, check an active Kerubic, Cardinal; Common or Elemental square in her own rank of Lesser Angles, nor a similar passive square in the other rank.

It is to be seen that there are certain Signs whereon the Queens are strong and others whereon they are weak.

In defence the Queens, or Watery Forces of each Element, are strong in the Water, Earth, Scorpio and Taurus squares of their respective domains. But in attacking the vulnerable points of the hostile domain depends on which Elements are in operation.

If Water be the Prime Player, and hence the point of attack, the Watery Queen can deliver a strong counter attack on Water, Earth, Scorpio and Taurus of yellow (being in the same rank), and on Aries, Gemini, Sagittarius and Libra of red. While the friendly Water of Earth delivers attack on Aries, Gemini, Sagittarius, and Libra of yellow and Water, Earth, Scorpio, and Taurus of Red.

The Aries System then offers the strong points for the Airy portion of an Elemental Force in defence; and the Cancer System in offence.

The Watery Forces of the Elements never oppose one another, nor clash in their action. Each undulates onwards unaffected by and unaffecting the undulations of the others. Each Queen will swamp opposing force only when that force encroaches on the domain of the particular Queen.

Every Queen has to fear the attack of the opposing Airy forces. But as the latter develop force as the matter proceeds towards ultimation, the Queen when protected is not likely to be destroyed by an opposing and threatening Bishop. The same is true as regards the hostile Knight’s attack.

This rule of play is generally sound except in the case of a Queen that can check the Ptah Square; which ability greatly enhances her value.

The Bishops of Partners always govern the same set of squares; and the Bishops of the opposing sides govern opposite sets of squares. These sets are the same as those before mentioned as the Aries and Cancer Systems.

The Bishops of the Prime Player and his ally always govern the Cancer system; and those of the opponent always act in the Aries System.

Hence if the Ptah square be of the Aries system, the airy parts of the opposing forces have great power; but if it be of the Cancer System the opposing aerial forces are impotent in direct attack, and can only be operative secondarily. It follows, too, that the Bishops and Queens are great opponents, since the Bishops operate over the same system as their opposing Queens. The Queens can only touch 16 squares, while the Bishop can touch 32, giving the latter a great superiority in this respect. But the Queen must be considered the equal of the Bishop from the power she possesses to hop over an intervening piece, which would arrest the approach of the Bishop.

And further, the Watery piece is not hampered by the pawns in opening, whereas the Bishop as a rule cannot act at all until at least one pawn has been moved.

The Knights can all reach every square on the Boards, and, therefore, operate over both the Aries and Cancer Systems.

The Knight moves from one of these Systems into the other every time he is played. If he starts on a square of the Aries, his first, third and fifth, etc., moves will bring him on to squares of the Cancer System. And in his first, third or fifth moves he can get to any Cancer system square on the board.

His second, fourth and sixth moves will equally bring him to any Aries System square. There appears to be only one square on the board that requires six moves to reach That is, if the Knight be in one of the corner squares he cannot cross the board diagonally into the opposite corner square in less than six moves.

This results in some peculiarities as shown in the diagrams on the following pages:

The Knight when placed in the corner square of the second row can only move to 4 others.

The Knight when placed in any other second row square can only move to six others.

But in the central 16 its full power is developed and it can move to eight others. This gives the possible moves of a Knight as 336.

There is a curious difference between the details of these 336 moves in the upper and lower Ranks of Tablets.

It will be seen by the annexed table that the squares of certain signs are more often attacked by the Knight than others; for instance in the first column it is shown that the four Sagittarius squares in the Air and Watery Boards are attackable from no less that 24 squares: while the four Taurus squares are only attackable from 18 squares.

When playing from the 16 central squares, each Knight governs 8 squares. These 8 squares, however, are not promiscuously arranged, but follow one rule in the Air and Watery boards, and another in the Earth and Fire.

In the former the 8 squares are allotted always to 6 signs, 2 of which are moved to twice.

Thus from the Earth square of the Water Tablet, the Knight moves to the following Squares: Virgo, Leo, Capricorn 2, Cancer 2, Pisces, Aquarius, duplicating Capricorn and Cancer, and missing Fire and Air of the Cancer System.

Or again from the Aries square, the Knight moves to Pisces, Aquarius, Air 2, Capricorn 2, Virgo and Leo, duplicating Air and Capricorn, and missing Fire and Cancer.

But in the Earth and Fire Boards it is different. There the Knight only moves to squares of 5 signs of its system, triplicating 1, duplicating 1, and missing three.

Thus from the Earth square the Knight moves to: Pisces 2, Capricorn, Cancer 3, Leo, and Aquarius; triplicating Cancer, duplicating Pisces, missing Fire, Air, and Virgo.

And from the Aries Square: Aquarius 2, Pisces, Virgo 3, and Air, Fire; triplicating Virgo, duplicating Aquarius, missing Cancer,Capricorn, and Leo.

Green shows the Knight’s moves from the Earth square of the central Sixteen. Crimson shows move from Aries Square.

From the central 16 squares an attack is made on the Cardinal and Common Signs 10 times each; but on the Kerubic and Elemental Squares 6 times each. This is true of every board, and the reason is to be found in the position of the ranks; which in every case are disposed so that the uppermost and lowermost ranks are Kerubic and Elemental, while the two central ranks are Cardinal and Common. The same reason will explain the peculiarities of the curious difference between the columns “No. of times the Sign is duplicated,” “triplicated,” and “missed.”

This analysis of the moves from the 16 central squares seems to show a certain steadiness in the Earth and Fire Tablets, and is less seen in the Water and Air.

The same increase of steadiness is shown in the tablet at the foot of the diagrams on the Boards.

The moves of the Knight referred in a similar way to the remaining 48 squares show the same point, a greater steadiness in the Earth and Fire boards than in the Water and Air. And this difference is seen in the outer row and not in the inner one.

The Knights or Fiery forces of the Elements meet and clash violently in all parts, and are strong in attack against everything and everywhere. Their moves, like Fire pass unarrested through the other elements in irregular courses like the lambent flame, leaping both diagonally and square-wise at every move. They contain the potential forces of the other pieces. Their force is similar to the Tarot King, and to Chokmah. They are the ABBA forces, and with the Queens represent the Briatic forces of the scheme.

The Queens or Watery forces of the Elements never clash with one another, but ever undulate onwards each in its own course unaffected by opposing or crossing waves. But the Watery forces only move in their respective pre-ordained courses; they cannot leave their limits and enter upon the domain of others. Water, like Fire, is unarrested and undulating, and like Air and Earth it can act diagonally or square-wise containing the potential force of Air and Earth. They are the Queen of the Tarot, and Binah. They are the AIMAH, and are of Briah.

The Bishops are subtle and sharp, moving rapidly, but are easily arrested in their course. They clash not with opposing Bishops, and friendly Airs support each other in attack and defence; where the active Airs whirl the passive cannot come. They are the forces of the Knights, and of Yetzirah, the SON.

The Rooks are the heavy resisting powers of the Knave, mighty indeed in action when preceded by the action of the other three. That is, when in any matter the forces of Fire, Water, and Air have been absorbed and equilibriated, i.e., removed from the board, the mighty powers of the Castles come into play. But woe to him who too early calls these ponderous forces forth.

This piece moves through columns as through ranks. He is able, therefore, to reach every square on the board, and is very powerful. But his movement is very ponderous, and it is a piece that is not moved many times in a game unless the forces of the other Elements have been absorbed in its working out. While the Aleph, Mem, and Shin forces are in full operation the Rook is easily attacked and with difficulty defended, unless he remain quiet, and act as a firm basis of support and defence to the side. If he however, make the mistake of entering early into action he is nearly sure to fall a prey to the more subtle forces whose proper sphere is attack.

If the more subtle forces do not bring about a solution of the question, and the matter has to be fought out to the bitter end, that is, if the Yetziratic and Briatic forces are absorbed and balanced in the matter, then do the ponderous forces of Assiah, the Knave, engage in powerful combat.

The Kings of Water and Earth stand in squares of the Aries System. The Kings of Air and Fire stand in squares of the Cancer System.

If Water or Earth be the Prime player the opposing Bishops attack the squares on which they stand. If Air or Fire be the Prime Player they do not.

The King is the Ace, and the King of the Prime Player being the piece on whose action that of all the forces depends, it is this King that, at every move he makes, causes a new whirl to be set up in the other forces.

See to which system the Ptah square belongs. Because if it be a square of the Aries system the attack of the opposing Queens is insignificant, while that of the Bishops is strong. In such a case the number of pieces is 6; 2 Bishops, 2 Knights and 2 Rooks. That is, in these matters the Airy attack is strong, and the Watery weak.

If the Ptah be on a square of the Cancer System, one opposing Queen directly attacks this Square, but the Bishops do not. In this case the number of attacking pieces is 5; one Queen, 2 Knights, and 2 Rooks. That is, in these matters the Airy attack is insignificant, while the Watery is strong.

If an opposing Queen can attack the Ptah, the defence should note well which Queen it is and should remember that this fact greatly enhances her power. He should thereupon not hesitate to exchange what might otherwise be considered a more powerful piece for her. She should certainly be exchanged for a Bishop, and probably also for a Knight.

The YHVH order of the pieces corresponds with their respective offensive and defensive powers, thus:

Upon the Neophyte Ritual

THE ENTERER OF THE THRESHOLD

The General Exordium
The Speech in the Silence:
The Words Against the Son of Night:
The Voice of Thoth before the Universe in the presence of the Eternal Gods:
The Formulae of Knowledge:
The Wisdom of Breath:
The Radix of Vibration:
The Shaking of the Invisible:
The Rolling Asunder of the Darkness:
The Becoming Visible of Matter:
The Piercing of the Coils of the Stooping Dragon:
The Breaking forth of the Light:
All these are in the Knowledge of Thoth.
The Particular Exordium
At the Ending of the Night:
At the limits of the Light:
Thoth stood before the Unborn Ones of Time!
Then was formulated the Universe:
Then came forth the Gods thereof:
The Aeons of the bornless Beyond:
Then was the Voice vibrated:
Then was the Name declared.
At the Threshold of the Entrance,
Between the Universe and the Infiflite,
In the Sign of the Enterer, stood Thoth,
As before him were the Aeons proclaimed.
In Breath did he vibrate them:
In Symbols did he record them:
For betwixt the Light and the Darkness did be stand.

The complete explanation of the symbolism of, and the Formulae contained in, the Grade of Neophyte of the Order of the Golden Dawn.

“Enterer of the Threshold” is the name of the Grade of Neophyte. “The Hall of the Neophytes” is called “The Hall of the Dual Manifestation of Truth,” that is of the Goddess Thmaah, whose name has three forms according to the nature of her operation. This is explained under the chapter concerning the Hegemon.

Of the Temple in reference to the Sephiroth. The Temple, as arranged in the Neophyte Grade of the Order of the Golden Dawn in the Outer, is placed looking towards the YH of YHVH in Malkuth in Assiah. That is, as Y and H answer unto the Sephiroth Chokmah and Binah in the Tree, (and unto Abba and Aima, through whose knowledge alone that of Kether may be obtained.) Even so, the Sacred Rites of the Temple may gradually, and as it were, in spite of himself, lead the Neophyte unto the knowledge of his Higher Self. Like the other Sephiroth, Malkuth hath also its subsidiary Sephiroth and Paths. Of these Ten Sephiroth, the Temple as arranged in the Neophyte Grade, includeth only the four lower Sephiroth in the Tree of Life, viz: Malkuth, Yesod, Hod, and Netzach, and the Outer side of Paroketh, the Veil. Paroketh formeth the East of the Temple. First in importance cometh the symbolism of the East.

The Three Chiefs who govern and rule all things, the Viceroys in the Temple of the unknown Second Order beyond, are the reflections therein of the Powers of Chesed, Geburah and Tiphareth. They represent: the Imperator - Geburah and the Grade 6-5: the Praemonstrator - Chesed and the Grade 7°=4°: the Cancellarius - Tiphareth and the Grade 5°=6°.

Now the Imperator governeth, because in Netzach, which is the highest grade of the First Order, 4°=7°, is the Fire reflected from Geburah. The Praemonstrator is Second, because in Hod, which is the next highest Grade, 3°=8°, is the Water reflected from Chesed. The Third is the Cancellarius, because in Yesod, 2°=9°, is the Air reflected from Tiphareth. Thus the Order is governed by a Triad, one in intention but having different functions: the Imperator to command: the Praemonstrator to instruct: the Cancellarius to record.

The proper mantle of Office of the Imperator is the flame scarlet Robe of Fire and Severity, as on him do the energy and stability of the Temple depend: and if he has sub-Officers to assist him, they partake of his symbolism. His Mantle is the symbol of unflinching Authority, compelling the obedience of the Temple to all commands issued by the Second Order; and upon the left breast thereof, is the Cross and Triangle of the Golden Dawn, both white, representing the purification of the Temple in the Outer Order by Fire. He may wear a Lamen similar to that of Hierophant, of the same colours, but depending from a scarlet collar, and he may bear a Sword similar to that of Hiereus. His place in the Temple is at the extreme right of the Dais and at the Equinox he takes the Throne of Hierophant when that Office is vacated.

The proper Mantle of Office of the Praemonstrator is the bright blue Robe of Water, representing the reflection of the Wisdom and Knowledge of Chesed. His duty is that of Teacher and Instructor of the Temple, always limited by his Obligation to keep secret the Knowledge of the Second Order from the Outer Order. He superintends the working of the Outer Order, seeing that in it nothing be relaxed or profaned; and duly issues to the Temple any instruction regarding the Ritual received by him from the Greatly Honoured Chiefs of the Second Order. He is therefore to the Temple the Reflector of the Wisdom beyond. His sub-officers partake of his symbolism. The White Cross and Triangle on his left Breast on the Robe represents the purification of the Outer Order by Water. He may wear a Lamen like that of Hierophant, but blue upon an orange field and depending from a collar of blue. He may bear a Sceptre surmounted by a Maltese Cross in the Elemental colours.

The proper Mantle of Office of the Cancellarius is the yellow Robe of Air. Upon him depend the Records of the Temple, the order of its working, the arrangements of its Meetings and the circulation of its manuscripts. He is the Recorder and, more immediately than either of the preceding Chiefs, the Representative of the executive authority of the Second Order over the Outer. His duty is to see that in no case knowledge of a Grade be given to a Member who has not properly attained to it. He is the immediate circulator of all communications from the Second Order. His sub-officers partake of his symbolism. His White Cross and Triangle represent the purification of the Outer Order by Air. Cancellarius may wear a Lamen like that of Hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a Sceptre surmounted by a Hexagram of amber and gold.

The Sceptres of the Chiefs should be of the same colour as their Mantles, with a gold band to represent Tiphareth, being the first Grade of the Inner Order. The Sword of the Imperator should have a plain scarlet hilt, with gold or brass mountings, while the Sceptre of the Praemonstrator should be blue with a gold band. The proper seat of the Chiefs is beside the Hierophant, and if desired the Imperator and Cancellarius may be seated to the right and Praemonstrator and Immediate Past Hierophant to his left — the Cancellarius and Immediate Past Hierophant being nearest to the Hierophant on their respective sides. The Chiefs stand before the Veil in the East of the Temple, as the Representatives of the Inner Order and therefore no meeting can be held without one of them. Preferably all Three Chiefs should be present. The other Officers of the Temple exist only by their authority and permission.

Because the East of the Temple is the outer side of Paroketh, all Members of the Second Order wear the Crossed Sashes of a Lord of the Paths of the Portal of the Vault only — no higher Grade being allowed to be shown in a Temple of the First Order. Members of the Second Order should be seated in the East of the Temple when practicable. Any Past Hierophant may wear a Mantle of a Hierophant and a Jewel of that Lamen, but not a large Collar Lamen. Immediate Past Hierophant may have a Sceptre of a Hierophant.

The Chiefs, or Members asked to represent them on the Dais, wear white gowns. The cords and tassels of all Mantles of Chiefs or Officers should be white to symbolise spiritual purity and influence of the Divine and Shining Light. Members of the Outer Order wear a black gown or tunic, with a Sash indicating their Grade across it. The Black Sash crosses from the left shoulder (from the side of the Black Pillar, as they first received it), and the White Sash from the Right shoulder.

Egyptian Head-Dresses, or Nemysses are worn by the Chiefs and Officers, those of the Chiefs being of the colour of their Mantles striped with the complementary colour; those of the Officers being striped equally black and white. Members may wear similar nemysses in black and white or plain black squares of approved pattern.

The Key to the formation of the tunic and nemyss is the Crux Ansata for the nemyss makes the oval, and the arms and body of the tunic, the cross.

The Bases of the two Pillars are respectively in Netzach and Hod; the White Pillar being in Netzach and the Black Pillar in Hod. They represent the Two Pillars of Mercy and Severity. The bases are cubical and black to represent the Earth Element in Malkuth. The columns are respectively black and white to represent the manifestation of the Eternal Balance of the Scales of Justice. Upon them should be represented in counter-changed colour any appropriate Egyptian designs, emblematic of the Soul.

The scarlet tetra-hedronal capitals represent the Fire of Test and Trial: and between the Pillars is the porchway of the Region Immeasurable. The twin lights which burn on their summits are “The Declarers of the Eternal Truth.” The bases of the tetrahedra, being triangular, that on the White pillar points East, while that on the Black points West. They thus complete the Hexagram of Tiphareth though separate, as is fitting in “The Hall of the Dual Manifestation of Truth.”

The Altar, whose form is that of a double cube, is placed in the Eastern part of Malkuth, as far as the Neophyte is concerned. But to the Adeptus Minor, its blackness will veil on the East citrine, on the South olive, on the North russet, while the West side alone, and the base, will be black, while the summit is of a brilliant whiteness.

The Symbols upon the Altar represent the Forces and Manifestation of the Divine Light, concentrated in the White Triangle of the Three Supernals as the synthesis; wherefore, upon this sacred and sublime Symbol, is the obligation of the Neophyte taken as calling therein to witness the Forces of the Divine Light.

The Red Cross of Tiphareth (to which the Grade of 5°=6° is referred) is here placed above the White Triangle, not as dominating it, but as bringing it down and manifesting it unto the Outer Order; as though the Crucified One, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter, the Divine Triad of Light.

Around the Cross are the Symbols of the Four Letters of the Name YHVH — the Shin of Yeheshuah being only implied and not expressed in the Outer Order. At the East is the Mystical Rose, allied by its scent to the Element of Air. At the South is the Red Lamp, allied by its Flame with the Element of Fire. At the West is the Cup of Wine, allied by its fluid form to the Element of Water. At the North are Bread and Salt, allied by their substance to the Element of Earth. The Elements are placed upon the Altar according to the Winds.

“For Osiris on-Nophris who is found perfect before the Gods, bath said: These are the Elements of my Body, Perfected through Suffering, Glorified through Trial. For the scent of the Dying Rose is as the repressed Sigh of my suffering: And the flame-red Fire as the Energy of mine Undaunted Will: And the Cup of Wine is the pouring out of the Blood of my Heart, Sacrificed unto Regeneration, unto the Newer Life: And the Bread and Salt are as the Foundations of my Body, Which I destroy in order that they may be renewed. For I am Osiris Triumphant, even Osiris on-Nophris, the Justified One: I am He who is clothed with the Body of Flesh, Yet in whom is the Spirit of the Great Gods: lam The Lord of Life, triumphant over Death. He who partaketh with me shall arise with me. I am the Manifestor in Matter of Those Whose Abode is the Invisible: I am purified: I stand upon the Universe: I am its Reconciler with the Eternal Gods: I am the Perfector of Matter: And without me, the Universe is not.”

Technically, the Door is supposed to be situated behind the seat of Hiereus in the West; but it may be in any part of the Hall, seeing that the walls represent the Barrier to the Exterior. “The Gate of the Declarers of Judgment” is its name — and its symbolic form is that of a straight and narrow Doorway, between two Mighty Pylons. “The Watcher against the Evil Ones” is the name of the Sentinel who guards it and his form is the symbolic one of Anubis.

The Hierophant is placed in the East of the Temple, on the outer side of the Veil Paroketh, to rule the Temple under the Presidency of the Chiefs. There he fills the place of a Lord of the Paths of the Portal of the Vault of the Adepts, acting as Inductor to the Sacred Mysteries.

The Throne of the East in the Path of Samekh, outside the Veil. The Mantle of bright flame scarlet, bearing a white cross on the left breast. The Lamen suspended from a white Collar. The Crown headed Sceptre. The Banner of the East. The position of the Throne on the Path Samekh is fitting for the Inductor to the Mysteries, as there being placed in that balanced and central position of that Path by which alone is safe entrance to the mystical knowledge of the Light in Tiphareth. Being placed before Paroketh at the point of its rending, it there marks the shining forth of the Light through the Veil; and that translation of the Three Supernals to the Outer Order, which is represented by the red Calvary Cross and the White Triangle upon the Altar. Thus the station of Hierophant’s Throne, fitly represents the Rising of the Sun of Life and Light upon our Order.

The Robe of scarlet represents the flaming energy of the Divine Light, shining forth into infinite Worlds. Upon the left breast is a White Cross to represent purification unto the Light, and this Cross may be one of the following forms:

The CALVARY CROSS alludes either to the cross of six squares of Tiphareth or to the Cross of the Rivers.

The PYRAMIDAL CROSS of the Elements, to represent the descent of the Divine and Angelic Forces into the pyramid symbol.

The EQUILATERAL CROSS of the Elements, symbolising their purification through the Light of the Four lettered Name YHVH in Tiphareth.

The MALTESE CROSS of four arrowheads, representing the keen and swift impact of the Light, coming from behind the Veil, through the Elements symbolised by the arrow of Sagittarius in the Path of Samekh.

It is indifferent which of the Crosses be employed, seeing that each represents the operation of the Light through the Veil.

The Sceptre represents the forces of the Middle Pillar. It is scarlet with gold bands to represent the places of the Sephiroth Daath, Tiphareth and Yesod, the pommel being Malkuth. The shaft represents the Paths Gimel, Samekh and Tau. The Grip by which it is wielded, is the path Tau, representing the Universe governed by and attracting the forces of the Light. The Names of Sephiroth and Paths are not marked thereon, but the Hierophant Initiate of the Second Order should remember the sublimity of the symbolism while he wields it. It represents him as touching thereby the Divine Light of Kether and attracting it through the Middle Pillar to Malkuth. It is called “The Sceptre of Power” and invests him with the power of declaring the Temple Open or Closed in any Grade, if time be short, and this is done by saying: “By the power in me vested by this Sceptre, I declare this Temple duly opened (or closed).”

This method of Opening and Closing “by Sceptre” should only be used in great emergency where time presses. It should not be used in a Ceremony where Elemental Spirits have been invoked — especially not in the Closing.

The Lamen is partially explained in the Portal Ceremony thus: “The Hierophant’s Lamen is a synthesis Of Tiphareth, to which the Calvary cross of six squares, forming the cube opened out, is fitly referred. The two colours, red and green, the most active and the most passive, whose conjuction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of Fire and Water. For the reconciling yellow unites with blue in green, which is the complementary colour to red, and with red in orange which is the complementary colour to blue. The small inner circle placed upon the Cross alludes to the Rose that is conjoined therewith in the symbolism of the Rose and Cross of our Order.”

But in addition to this, it represents the blazing light of the Fire of the Sun bringing into being the green vegetation of the otherwise barren Earth. And also the power of self- sacrifice requisite in one who would essay to initiate into the Sacred Mysteries. So as the Sceptre represents the Authority and Power of the Light, the Lamen affirms the qualifications necessary to him who wields it, and therefore is it suspended from a white collar, to represent the Purity of the White Brilliance from Kether. Hence it should always be worn by the Hierophant.

The Banner of the East is also partially explained in the Portal: “The field of the Banner of the East is White, the colour of light and purity. As in the previous case, the Calvary Cross of six squares is the number of six of Tiphareth, the yellow Cross of Solar gold, and the cubical stone, bearing in its centre the sacred Tau of Life, and having bound together upon it the form of the Macrocosmic Hexagram, the red triangle of Fire and the blue triangle of Water — the Ruach Elohim and the Waters of Creation.”

in addition to this explanation, it affirms the Mode of Action employed by the Divine Light in its operation by the Forces of Nature. Upon it is the symbol of the Macrocosm so coloured as to affirm the action of the Fire of the Spirit through the Waters of Creation under the harmony of the Golden Cross of the Reconciler. Within the centre of the Hexagram is a Tau cross in White, to represent its action as a Triad; and the whole is placed on a white field representing the Ocean of the Am Soph Aour. The Banner is suspended from a gold colured bar by red cords, and the pole and base should be white. The base represents the purity of the foundation — the shaft, the Purified Will directed to the Higher. The golden cross-bar is that whereon the Manifested Law of Perfection rests; the Banner itself, the Perfect Law of the Universe, the red cords and tassels the Divine Selfrenunciation, whose trials and sufferings form, as it were, the Ornament of the Completed Work. The whole represents the ascent of the Initiate into Perfect Knowlege of the Light. Therefore in the address of the Hiereus the Neophyte hears “Even the Banner of the East sinks in Adoration before Him,” as though that symbol, great and potent though it be, were yet but an inferior presentment of the Higher, fitted to our comprehension. “Expounder of the Sacred Mysteries” is the name of the Hierophant, and he is “Osiris” (Aeshoorist) in the Nether World. (The Coptic St added as a suffix to a name indicates the influence from Kether.)

The Station of Hiereus is at the extreme West of the Temple and in the lowest point of Malkuth where he is enthroned in its darkest part, in the quarter represented black in the Minutum Mundum Diagram. Representing a Terrible and Avenging God at the Confines of Matter, at the borders of the Qlippoth he is enthroned upon Matter and robed in Darkness, and about his feet are Thunder and Lightning, the impact of the Paths of Shin and Qoph, Fire and Water, terminating respectively in the russet and olive quarters of Malkuth. There, therefore, is he placed as a mighty and avenging Guardian to the Sacred Mysteries. The Symbols and Insignia of the Hiereus are: The Throne of the West in the Black of Malkuth, where it borders on the Kingdom of Shells, The Black Robe of Darkness, bearing a white cross on the left breast; The Sword of Strength and Severity; The Lamen suspended from a Scarlet Collar. The Banner of the West. The position of the Throne of the West at the limits of Malkuth is fitting for the Avenger of the Gods, for he is placed there in eternal affirmation against the Evil Ones “Hitherto shall ye come and no further.” The Throne is also placed there as a seat of witness and of punishment decreed against Evil.

The Robe or Mantle is of Darkness, threatening and terrible to the Outer, as concealing an avenging Force ever ready to break forth against the Evil Ones. On the left breast is a white Cross to represent the Purification of Matter unto the Light. The Sword represents the Forces of the Pillar of Severity as a whole, but the places of the Sephiroth are not necessarily indicated thereon. The guard is Hod and may be of brass; the Grip is the Path of Shin and may be of scarlet, and the pommel, Malkuth, may be black. The grip by which it is wielded, being the Path Shin, represents the Universe governed by the flaming force of Severity, and represents the Hiereus as wielding the Forces of Divine Severity. “The Sword of Vengeance” is its name.

The Lamen is partially explained in the Portal thus: “The Outer Circle includes the four Sephiroth, Tiphareth, Netzach, Hod, and Yesod, of which the first three mark the angles of the triangle inscribed within, while the connecting Paths Nun, Ayin, and Peh form its sides. In the extreme centre is the Path Samekh through which is the passage for the Rending of the Veil. It is therefore a fitting Lamen for Hiereus as representing the connecting link between the First and Second Orders, while the white triangle established in the surrounding Darkness is circumscribed in its turn by the Circle of Light. In addition to this explanation, the Lamen represents “The Light that shineth in Darkness though the Darkness comprehendeth it not.” It affirms the possibility of the Redemption from Evil and even that of Evil itself, through self-sacrifice. It is suspended from a scarlet Collar as representing its dependence on the Force of Divine Severity over-awing the evil. It is a symbol of tremendous Strength and Fortitude, and is a synthesis of the Office of Hiereus as regards the Temple, as opposed to his Office as regards the outer world. For these reasons it should always be worn by Hiereus.

The Banner of the West completes the symbols of Hiereus. It is thus explained in the Zelator Grade: “The White Triangle refers to the three Paths connecting Malkuth with the other Sephiroth; while the red cross is the Hidden Knowledge of the Divine Nature which is to be obtained through their aid. The Cross and Triangle together represent Life and Light.” In addition to this explanation from the Zelator Grade, it represents eternally the possibility of Rescuing the Evil; but in it the Tiphareth cross is placed within the White Triangle of the Supernals as thereby representing that Sacrifice is made only unto the Higher. The red Cross may be bordered with gold in this instance, to represent the Perfect Metal obtained in and through the Darkness of Putrefaction. Black is its field which thus represents the Darkness and Ignorance of the Outer, while the White Triangle is again the Light which shineth in the Darkness but which is not comprehended thereby. Therefore is the Banner of the West the symbol of Twilight as it were, the equation of Light and Darkness. The pole and the base are black, to represent that even in the Depths of Evil can that symbol stand. The cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the Banner of the East, and for the same reasons.

The Banner of the West, when it changes its position in the Temple, represents that which bars and threatens, and demands fresh sacrifice ere the Path leading to the Higher be attained.

“Avenger of the Gods” is the name of the Hiereus, and he is Horus in the Abode of Blindness unto, and Ignorance, of the Higher. Hoor is his name.

The station of Hegemon is between the two Pillars whose bases are in Netzach and Hod, at the intersection of the Paths Peh and Samekh, as it were at the Beam of the Balance, at the Equilibrium of the Scales of Justice; at the point of intersection of the Lowest Reciprocal Path with that of Samekh, which forms a part of the Middle Pillar. She is placed there as the Guardian of the Threshold of Entrance and the Preparer of the Way for the Enterer. Therefore the Reconciler between Light and Darkness, and the Mediator between the Stations of Hierophant and Hiereus. The Symbols and Insignia of Hegemon are:

The Robe of Pure Whiteness, bearing on the left breast a Red Cross. The Mitre Headed Sceptre. The Lamen suspended from a Black Collar.

The Robe represents the Spiritual Purity which is required in the Aspirant to the Mysteries and without which qualification none can pass between the Eternal Pillars. It represents the Divine Light which is attracted thereby and brought to the aid of the Candidate. It symbolises the Self-Sacrifice that is offered for another to aid him in the attainment of the Light. It also signifies the atonement of error, the Preparer of the Pathway unto the Divine. Upon the left Breast is a Cross, usually the Calvary form, of red to represent the energy of the lower Will, purified and subjected to that which is Higher and thus is the Office of Hegemon especially that of the Reconciler.

The Mitre-headed Sceptre is the distinctive ensign of the Office of the Hegemon on the Tree of Life and represents the forces of the Pillar of Mercy. It should be of scarlet with gold bands and pommel. The bands represent the places of the Sephiroth Chesed and Netzach the shaft being formed by the Paths Vau and Kaph, the grip by which it is wielded being the Path Qoph, while the pommel is Malkuth. The Mitre is gold with red mountings and each point terminates in a ball. The mitre is charged with a red calvary cross of six squares. This Mitre represents the Wisdom of Chokmah as a duplicated aspect of Kether, attracted by the symbol of self-sacrifice. The Sceptre is wielded by the forces of Flux and Reflux, shown by the grip being referred to the Path Qoph, and it represents the attraction into the Universe of the Forces of Divine Mercy. The Sephiroth and Paths are marked only as bands, and owing to its meaning, should be carried by Hegemon whenever conducting the Candidate, as representing to the latter the attraction of the Forces of his Higher Self. It is called “The Sceptre of Wisdom.”

“The peculiar emblem of the Hegemon is the Calvary Cross of Six Squares within a Circle. This Cross embraces Tiphareth, Netzach, Hod and Yesod, and rests upon Malkuth. Also the Calvary Cross of Six Squares forms the cube and is thus referred to the Six Sephiroth of Microprosopus which are Chesed, Geburah, Tiphareth, Netzach, Hod and Yesod.”

In addition to this explanation, it represents the black Calvary Cross of Suffering as the Initiator by Trial and Self-abnegation, and the Opener of the Way into the comprehension of the Forces of the Divine Light. It is therefore suspended from a black Collar to show that Suffering is the Purgation of Evil.

“Before the Face of the Gods in the Place of the Threshold” is the name of Hegemon, and she is the Goddess Thma-Ae-St having the following Coptic forms: Thma-Ae-St - this as regards the Middle Pillar and the influence from Kether. Thma-aesh - this more fiery as regards her influence with respect to the Pillar of Severity. Thmaa-ett - this more fluidic with regard to her influence with respect to the Pillar of Mercy. She is the Wielder of the Sceptre of Dual Wisdom from Chokmah and therefore is the Mitre head split in two and not closed, to indicate the Dual Manifestation of Wisdom and Truth, even as the Hall of the Neophytes is called “the Hall of the Dual Manifestation of the Goddess of Truth.”

The Three Inferior Officers do not wear Mantles, but only Lamens suspended from black Collars. The designs are in white on a black field to show that they are Administrators of the Forces of Light acting through the Darkness, under the Presidency of the Superior Officers.

“The Tree of Life and the Three Mother Letters are the Keys wherewith to unlock the Caduceus of Hermes. The upper point of the Wand rests on Kether and the Wings stretch out to Chokmah and Binah, thus comprehending the Three Supernal Sephiroth. The lower seven are embraced by the Serpents whose heads fall on Chesed and Geburah. They are the twin Serpents of Egypt and the currents of Astral Light. Furthermore, the Wings and the top of the Wand form the letter Shin, the symbol of Fire; the Heads and upper halves of the Serpents form Aleph the symbol of Air; while their tails enclose Mem, the symbol of Water -the Fire of Life above, the Waters of Creation below, and the Air symbol vibrating between them.”

In addition to this, the Caduceus of Kerux represents the balanced forces of Eternal Light working invisibly in the Darkness - even as the Light borne before the hoodwinked Candidate at his Initiation, is symbolic of the Light which guides him in the darkness of the world though he sees it not nor knows it. This Caduceus is the Rod of Hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. It is the outer form of the Wand surmounted by the Winged Globe below which the twin Serpents are shown - the Wand of the Chief Adept in the 5°=6° Grade.

The Lamen of Stolistes is thus explained in the Grade of Practicus: “The Cup of Stolistes partakes in part of the symbolism of the Layer of Moses and the Sea of Solomon. On the Tree of Life it embraces nine of the Sephiroth exclusive of Kether. Yesod and Malkuth form the triangle below, the former the apex, the latter the base. Like the Caduceus, it further represents the three Elements of Water, Air, and Fire. The crescent is the Water which is above the Firmament; the circle is the Firmament, and the triangle is the consuming Fire below, which is opposed to the Celestial Fire symbolised by the upper part of the Caduceus.”

In addition to this explanation, the Cup represents the Receptacle and Collector of the more Fluidic Forces of the Light, and is the symbol of an inexhaustible Bowl of Libation from which Reservoir the Adept may draw the Reserved Forces of the Light - which matter again calls for meditation.

The Lamen of Dadouchos is thus explained in the Grade of Zelator: “The Hermetic Cross, which is also known as Fylfot, Hammer of Thor, and Swastika, is formed of 17 squares taken from a square of 25 lesser squares. These 17 fitly represent the Sun, the Four Elements and the Twelve Signs of the Zodiac.”

In addition to this, the Lamen has a more extended meaning. The Hermetic Cross, the Bolt of Whirling Flame, which is represented by the cross of Four Axes whose heads may be either double or single and turned in either direction, is a symbol of terrific Strength, and represents the Fire of the Spirit cleaving its way in all directions through the Darkness of Matter. Therefore is it borne on the Lamen of Dadouchos whose office is that of Purification and Consecration by Fire, and from it also may be drawn by meditation several formulae of strength.

The Kerux is the principal form of Anubis, as the Sentinel is the subsidiary form.

Kerux is Ano-Oobist Empe-Eeb-Te - “Anubis of the East.” Sentinel is Ano-Oobi Em-Pemen-Te - “Anubis of the West.”

The Kerux is the Herald, the Guardian and Watcher within the Temple, as Sentinel is the Watcher without - and therefore is his charge the proper disposition of the furniture and stations of the Temple. He is also the Proclaimer.

The Red Lamp to signify the Hidden Fire over which he watches. The Magic Staff of Power to represent a Ray of the Divine Light which kindles the Hidden Fire. Two Potions whereby to produce the effect of Blood.

He is the Guardian of the Inner side of the Portal - the sleepless Watcher of the Gods and the Preparer of the Pathway to Divine Wisdom. “Watcher for the Gods” is the name of Kerux, and he is Ano-Oobist, the Herald before them.

The Stolistes is stationed in the Northern Part of the Hall to the North-West of the Black Pillar whose base is in Hod, and is there as the Affirmer of the powers of Moisture, Water, reflected through the Tree into Hod. The Cup is the Receptacle of this, filled from Hod so as to transmit its forces into Malkuth, restoring and purifying the vital forces therein by Cold and Moisture. “Goddess of the Scale of the Balance at the Black Pillar” is the name of Stolistes and she is “The Light Shining through the Waters upon Earth,” Aura-Mo-Ooth, and there is a connection between her and the Aurim or Urim of the Hebrews.

The Dadouchos is stationed towards the midst of the Southern part of the Hall, to the South-West of the White Pillar whose base is in Netzach and is there as the Affirmer of the Powers of Fire, reflected down the Tree to Netzach. The Censer is the Receptacle thereof the transmitter of the Fires of Netzach to Malkuth, restoring and purifying the vital force therein by Heat and Dryness. “Goddess of the Scale of the Balance at the White Pillar” is the name of Dadouchos and she is “Perfection through Fire manifesting on Earth,” Thaum-Aesch-Nia-eth. And there is a connection between her and the Thummim of the Hebrews.

The Stolistes has the care of the Robes and Insignia of the Temple as symbolising by their cleansing and purification the Purging away of the Evil of Malkuth by the Waters of the Spirit.

The Dadouchos has charge of all lights, fires and incense, as representing the purifying and purging of Malkuth by Fire and the Light of the Spirit. These Officers also purify the Temple, the Members and the Candidate by Water and by Fire, as it is written:

“I indeed baptise you with Water, but One shall come after me who shall baptise ye with the Holy Ghost and with Fire.”

This completes the names and titles of the Officers of a Temple and they are Seven in number and may all be taken by a Frater or Soror. As they represent Powers and not persons, the feminine form of the Greek names is not usually used, for the powers are positive (male) or negative (female) according to the God-form used. Thus Hierophant, Hiereus, and Kerux are more natural offices for Fratres, while Hegemon, Stolistes and Dad ouchos are more natural for Sorores but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be better maintained when a Frater is Hegemon and a Soror Hierophant.

The Hierophant must be of the 5°=6° Grade and a Zelator Adeptus Minor. The Hiereus must be at least Philosophus, and the Hegemon at least Practicus, and preferably Philosophus. Kerux must be at least Theoricus while Stolistes and Dadouchos must be Zelator, a Neophyte being qualified only for Sentinel. In case the feminine forms of the names of the Officers should wish to be known, they are as follows:

(N. B. These alternative or feminine forms were rarely used in the early Order, and in the newly formed modern Temples will probably never be used. I.R.)

The Three Chiefs are in the Temple and rule it, yet they are not comprehended in, nor understood by, the Outer Order. They represent, as it were, Veiled Divinities sending a form to sit before the Veil Paroketh, and, like the Veils of isis and Nephthys, impenetrable save to the Initiate. The synthesis of the Three Chiefs may be said to be in the form of Thoth Who cometh from behind the Veil at the point of its Rending. Yet separately, they may be thus referred:

No ceremony of the Outer Order may take place without a Chief, preferably the Three Chiefs or their Vice-gerants, present and on account of the Stations on the Dais, it is well to have these stations filled by an Adept, should a Chief be absent. These Stations and those of the Officers are called the Visible Stations of the Gods, and descriptions of the forms which an Adept Officer builds up as a focus of force are given in another paper.

First, the Kerubim: (These are shown in the colour plate section of this book.) The Stations of the Man, the Lion, the Bull, and the Eagle are at the Four Cardinal Points without the Hall, as invisible Guardians of the limits of the Temple. They are placed according to the winds - beyond the Stations of Hierophant, Dadouchos, Hiereus, and Stolistes - and in this order do their symbols appear in all Warrants of Temples.

The Kerub of Air formulates behind the Throne of Hierophant. She has a young girl’s countenance and form, with large and shadowing wings; and she is a power of the Great Goddess Hathor who unites the powers of Isis and Nephthys. To the Sign Aquarius is she referred as a correlative, which represents Springs of Water breaking upOn Earth; though as a Zodiacal Sign it is referred to Air, the container of Rain. The Egyptian name of the sign Aquarius is Phritithi. “Thou shalt not confound the Kerubim with their Signs of the Zodiac, notwithstanding that the latter be under the Presidency of the former, seeing that the Kerub representeth a far more Sublime Potency, yet acting by a harmonious sympathy through the particular Sign allotted unto their correspondence.”

The Kerub of Fire has the face and form of a Lion with large and clashing wings. He formulates behind the Throne of Dadouchos and he is a power of the Great Goddess Tharpesh or Tharpheshest, the latter syllable being nearly Pasht. The action of the Lion Kerub is through the Flaming Fire of Leo of which the Egyptian name is Labo-Ae.

The Kerub of Water has the face and form of a Great Eagle with large and glistening wings and he formulates behind the throne of Hiereus. He is a power of the Great God Thoomoo (TMU), and his operation is by the Sign of Scorpio, which is called in Egyptian Szlae-Ee.

The Kerub of Earth has a face and form of a Bull with heavy and darkening wings. He formulates behind the Throne of Stolistes and he is a power of the Great God Aphapshi and his operation is by the Sign Taurus called Ta-Aur in Egyptian.

Second, the Children of Horus: Between the Invisible Stations of the Kerubim are those of the Four Vice-gerants of the Elements and they are situated at the Four Corners of the Temple, at the places marked by the Four Rivers of Eden in the Warrant. The body of a Warrant, authorising the formation and establishment of a Temple, represents the Temple itself - of which the Guardians are the Kerubim and the Vice-gerents in the places of the Rivers.

Ameshet (man-headed) is placed in the North East, between the Man and the Bull. Ameshet or Amesheth. The spelling is Coptic and differs according to the force intended to be invoked by the letters.

Tou-mathaph,jackal-headed, is placed in the South East between the Man and the Lion. Toumathph or Tmoumathv.

Ahephi, Ape-faced, is placed in the South West between the Lion and the Eagle. Ahephi or Ahaphix.

Kabexnuv, Hawk-faced, is placed in the North-West, between the Eagle and the Bull. Kabexnuv or Dabexnjemouv.

Third, the Station of the Evil One. This station is in the place of Yesod and is called the Station of the Evil One, the slayer of Osiris. He is the Tempter, Accuser and Punisher of the Brethren, and in Egypt is represented mostly with the head of a Water-Dragon, the body of a Lion or Leopard, and the hind-parts of a Water-horse. He is the Administrator of the power of the Evil Triad:

The Stooping Dragon, Apophrassz. The Slayer of Osiris - Szathan Typhon. The brutal power of Demonic Force - Bessz.

The Synthesis of this Evil Triad “The Mouth of the Power of Destruction” is called Ommoo-Szathan.

Fourth, the Station of Harpocrates. The invisible Station of Harpocrates is in the Path of Samekh, between the Station of Hegemon and the Invisible Station of the Evil Triad. Harpocrates is the God of Silence and Mystery, whose Name is the Word of this Grade of Neophyte. He is the younger brother of Horus, Hoor-Po-Krattist.

Fifth, the Stations of isis and Nephythys. The Stations of isis and Nephthys are respectively at the Places of the Pillars in Netzach and Hod, and these Great Goddesses are not otherwise shown in the Grade, save in connection with the Praemonstrator and Imperator, as operating through the Hierophant, seeing that isis corresponds to the Pillar of Mercy and Nephthys to that of Severity; and therefore the positions of the Pillars or Obelisks are but, as it were, the Places of their feet.

The Station of Aroueris. The invisible Station of Aroueris(Horus the Elder) is beside the Hierophant as though representing the power of Osiris to the Outer Order - for while the Hierophant is an Adeptus, he is shown only as Lord of the Paths of the Portal - so that, when the Hierophant moves from the Throne of the East, he is no longer Osiris but Aroueris. Yet when the Hierophant is on the Dais, the Station of Aroueris is that of the Immediate Past Hierophant who sits on the Hierophant’s left. Aroo-ouerist.

This ends the Constitutory Symbolism of a Temple in the Grade of Neophyte. Should a Member have occasion to quit his place, he shall do it moving with the course of the Sun. As he passes the place of Hierophant, he shall salUte with the Sign. And when he enters or quits the Temple, he shall salute the Hierophant’s Throne when within the Portal.

The Opening Ceremony begins with the Cry of the “Watcher Within” who should come to the right front of Hierophant and raise his Wand. This Symbol of the Ray of the Divine Light from the White Triangle of the Three Supernals thus descends into the Darkness and warns the Evil and uninitiated to retire, so that the White Triangle may be formulated upon the Altar through the combined effect of the formulae of the Opening Ceremony.

Having done this, he sees that the Entrance is properly guarded. And then the Hierophant calls to the Hiereus to test the Members by the Signs, the knowledge of which shows that they, though in the Land of Blindness and Ignorance, have yet seen that Triangle of Divine Light from the Three Supernals formulated in Darkness. It is then noted that the names of the three chief Officers begin with the Letter of Breath in the Coptic.

In the name of Osiris this letter is mute, and silent and Concealed, as it were, by ‘H’ the Eta. In the name Horus, it is manifest and violently aspirated, while in the name Thmaest, it is partly one and partly the other, for it is compounded with the Letter ‘T’ in Theta.

H “Ae” is attributed to Chesed - to Aries, and to Earth and Saturn. This is intended to affirm the Unknown Life, which is Inspired from the Beyond, sent out to Aries, the commencement of the Spring in the year, the Life which after being Inspired, is breathed forth again; and also the possible use of that Breath, between the Inspiration and the Expiration, in the combination between it and the Forces of the Microcosm.

The whole is a rehearsal of the properties of the reflection of the element Air down through the Middle Pillar of the Sephiroth, representing the reflection of the Air from Kether, through Tiphareth to Yesod, and even to the Citrine part of Malkuth. For the subtle Aether is, in Kether, inspired from the Divine Light beyond; hence reflected into Tiphareth, wherein it is combined with the Reflexes from the Aichemical Principles in that great Receptacle of the Forces of the Tree, in Yesod. It affirms the foundation of a formula and from Malkuth it is breathed forth or reflected back.

And this formula the Adept can use. Standing in his Sphere of Sensation he can, by his knowledge of the Sacred Rites, raise himself unto the contemplation of Yechidah and from thence aspire (in the sense of Adspire, i.e., to attract towards you in breathing) downwards into himself the Lower Genius as though temporarily to inhabit himself as its Temple.

Another formula of Vibration is here hidden. Let the Adept, standing upright, his arms stretched out in the form of a Calvary Cross, vibrate a Divine Name, bringing with the formulation thereof a deep inspiration into his lungs. Let him retain the breath, mentally pronouncing the Name in his Heart, so as to combine it with the forces he desires to awake thereby. Then sending it downwards through his body past Yesod, but not resting there, but taking his physical life for a material basis, send it on into his feet. There he shall again momentarily formulate the Name. Then, bringing it rushing upwards into the lungs, thence shall he breathe it forth strongly, while vibrating that Divine Name. He will send his breath steadily forward into the Universe so as to awaken the corresponding forces of the Name in the Outer World. Standing with arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in “The Sign of the Enterer” while vibrating the Name out into the Universe. On completing this, make the “Sign of Silence” and remain still, contemplating the Force you have invoked.

This is the secret traditional mode of pronouncing the Divine Names by vibration, but let the Adept beware that he applies it only to the Divine Names of the Gods. If he does this thing ignorantly in working with Elemental or Demonic Names, he may bring into himself terrible forces of Evil and Obsession. The Method described is called “The Vibratory Formula of the Middle Pillar.”

After noting the Names of the Three Chief Officers, comes the recapitulation of the Stations and duties of the Officers, thus occultly affirming the establishment of the Temple so that the Divine Light may shine into the Darkness. Then follows the purification and consecration of the Hall by Water and by Fire, thus marking the limitation of the Four Cardinal Points at the Four Quarters, and the Equilibriation of the Elements. This is the Baptism of the Place and, as it were, the Preparation of a fitting Shrine for the Forces of the Divine Light. While all this goes forward, especially after the Hierophant’s “for by Names and Images are all powers awakened and re-awakened,” the Officers become clothed in their God-forms and the Invisible Stations awake.

The Procession of Officers is then formed in the North in readiness for the “Mystic Circumambulation in the Path of Light” (that is to say, none of the partakers is hoodwinked). It is formed in the North, beginning from the Station of Stolistes, the symbol of the Waters of Creation attracting the Divine Spirit, and therefore alluding to the Creation of the World by the Spirit and the Waters. The Mystic Reverse Circumambulation forms its Procession in the South, beginning from the Station of Dadouchos, as symbolic of the Ending and Judgment of the World by Fire. But also, the Mystic Circumambulation commences by the Paths of Shin and Resh, as though bringing into action the Solar Fire; while the Reverse Circumambulation commences beside those of Qoph and Tzaddi as though bringing the Watery Reflux into action.

The Order of the Mystic Circumambulation. First comes Anubis, the Watcher within; next Thmaest, the Goddess of the Hall of Truth; then Horus; then the Goddesses of the Scales of the Balance, then Members, if the Hall be large enough, and at the end the Watcher Without, Sentinel. It is as though a gigantic Wheel were revolving, as it is said:

“One Wheel upon Earth beside the Kerub.” The Name of the Sphere of the Primum Mobile, Rashith ha-Gilgalim, signifies the heads or beginnings of Whirling Motions or Revolutions. Of this Wheel in the Mystic Circumambulation, the ascending side begins from below the Pillar of Nephthys, and the descending side from below the Pillar of Isis; but in the Reverse Circumambulation, the contrary.

Now the nave or axis of this Wheel is about the Invisible Station of Harpocrates - as though that God, in the Sign of Silence were there placed affirming the Concealment of that Central Axis of the Wheel, which alone revolves not.

The Mystic Circumambulation is called symbolic of the Rise of Light and from it is drawn another formula for the circulation of the breath. It is the formula of the Four Revolutions of the Breath (not, of course, of the actual air inspired, but of the subtle Aethers which may be drawn thence and of which it is the Vehicle - the aethers which awaken centres in the subtle body through the formula). This formula should be preceded by that of the Middle Pillar, described previously.

By this method, having invoked the Power you wish to awaken in yourself, and contemplated it, begin its circumambulation thus: Fill the lungs and imagine the Name vibrating in the contained Air. Imagine this vibration going down the left leg to the sole of the left foot - thence passing over to the sole of the right foot - up the right leg to the lungs again, whence it is out-breathed. Do this four times to the rhythm of the Four-fold breath.

The object of the Mystic Circumambulation is to attract and make the connection betwen the Divine Light above and the Temple. Therefore the Hierophant does not quit his post to take part therein, but remains there to attract by his Sceptre the Light from beyond the Veil. Each member in passing gives the Sign of the Enterer, thus projecting the Light forward on his Path from East to West, as he receives it from the Hierophant’s Throne. Horus passes only once, for he is the Son of Osiris and inherits the Light by birthright from him. Therefore he goes at once to his station to fix the Light there. Thmaest, the Goddess of Truth, passes twice because her rule is of the Balance of the Two Scales, and she retires to her Station between the Pillars there to complete the reflex of the Middle Column. The Watcher within and the rest circumambulate thrice as affirming the completion of the Reflection of the Perfecting of the White Triangle of the Three Supernals upon the Altar.

Then follows the Adoration of God the Vast One, the Lord of the Universe - at which again all give the Sign of the Enterer, the Sign of the Projection of the Force of the Light. Then only does the Watcher declare that the Sun has arisen and that the Light shineth in Darkness. Now comes the Battery of the Neophyte Grade - the single knock of Hierophant repeated by Hiereus and Hegemon. This affirms the establishment of the White Triangle and therefore the Completion of the Opening Ceremony. The Mystic Words “Khabs Am Pekht” which accompany the knocks seal the image of the Light. Their significance imples, by various Qabalistic methods of analysis, as well as by a certain reading of the Coptic and Egyptian hieroglyphics, “Light in Extension” or “May Light be extended in Abundance upon you.”

Konx Om Pax is the Greek corrupted pronunciation of this, put here to link it with its right origin.

The Grade of Neophyte has 0 or the Circle for its Number, as if hiding all things under the negative symbol. This is placed within a circle and a square connected by equal lines, as if affirming the hidden quality of their origin in Kether where all things are One, and the consequent universal application of the Secret Formulae.

Ceremonial Magic

THE FORMULAE OF THE MAGIC OF LIGHT

In the Ritual of the Enterer are shadowed forth symbolically, the beginning of certain of the Formulae of the Magic of Light. For this Ritual betokeneth a certain Person, Substance or Thing, which is taken from the dark World of Matter, to be brought under the operation of the Divine Formulae of the Magic of Light.

Also herein are contained the commencements of all formulae of Evocation, the development of which is further shown in the Inner knowledge of the succeeding grades of the Outer Order. In the true knowledge of the application of the Symbolism of the “Enterer” lies the entrance to the knowledge of Practical Magic. Therefore are all the Formulae drawn from the Ritual classed under Five several heads, according unto the Letters of the name Yeheshuah.

For to the Letter Yod and the element of Fire belong the works of Ceremonial Magic, as the evocations of the Spirits of the Elements, etc.

Unto the First Heh the consecration and charging of Telesmata, and the production of Natural Phenomena, as storms, earthquakes, etc.

Unto the Great Holy Letter Shin are allotted Three classes of works. Spiritual development, transformations and invisiblity.

Unto the Letter Vau Divination in all its branches; and the art of making the Link between the subject of the work and the process of divination.

And to the Final Heh the works and operations of the Art of Alchemy, the order of its processes and Transmutation.

6. F - Hierophant states that he has received a Dispensation from Second Order, and commands Hegemon to prepare Candidate. Candidate prepared. Speech of Hegemon.

7. G - Admission of Candidate. First barring by Kerux. First baptism of the Candidate with Water and Fire.

8. H - The Candidate is conducted to the foot of the Altar. Hierophant asks “Wherefore hast thou come, etc.” Candidate replies “I seek the hidden Light, etc.”

9. I - Candidate is asked whether he is willing to take the Obligation. He assents; and is instructed now to kneel at the Altar.

10. J - Administration of the Obligation, and raising the Neophyte from the kneeling position.

11. K - Candidate is placed in the North. Oration of the Hierophant, “The Voice of my Higher Self, etc.” Hierophant commands the mystic circumambulation in the Path of Darkness.

12. L - Procession. Candidate barred in South. Second Baptism of Water and Fire. Speech of Hegemon. Allowing the Candidate to proceed.

13. M - Hoodwink slipped up. Challenge of Hiereus. Speech of Hegemon. Speech of Hiereus. Candidate re-veiled and passed on.

14. N - Circumambulation. Barred in North. Third Baptism. Speech of Hegemon allowing Candidate to approach unto the Gate of the East.

15. 0 - Hoodwink slipped up for the second time. Hierophant challenges. Hegemon answers for Candidate. Speech of Hierophant. Candidate passes on.

16. P - Candidate led to West of Altar. Hierophant advances by the Path of Samekh. Officers form the Triangle. Prayer of Hierophant.

17. Q - Candidate rises. Hierophant addresses him, “Long hast thou dwelt in darkness. Quit the Night and seek the Day.” Hoodwink finally removed Sceptres and Swords joined. “We receive thee, etc.” Then the Mystic Words.

18. R - Hierophant indicates Lamp of Kerux. He commands that the Candidate be conducted to the East of the Altar. He orders Hiereus to bestow signs, etc. Hiereus places Candidate between Pillars. Signs and words. He orders the fourth and final consecration to take place.

19. S - Hegemon removes rope and invests Candidate with his Insignia. Hiereus then ordains the Mystic Circumambulation in the Path of Light.

B - The Magician, wearing the Great Lamen of the Hierophant; and his scarlet Robe. A Pentacle, whereon is engraved the Sigil of circle and cross as shown on the Hierophant’s Lamen.

E - The Construction of the circle and the placing of all the symbols, etc., employed, in the places properly alloted to them; so as to represent the interior of a G.D. Temple in the Enterer, and the purification and consecration of the actual piece of ground or place, selected for the performance of the Evocation.

F - The Invocation of the Higher Powers. Pentacle formed of three concentric bands, name and sigil therein, in proper colours, is to be bound thrice with a cord, and shrouded in black, thus bringing into action a Blind Force to be further directed or differentiated in the Process of the Ceremony. Announcement aloud of the Object of the working; naming the Spirit or Spirits, which it is desired to evoke. This is pronounced standing in the centre of the Circle and turning towards the quarter from which the Spirit will come.

G - The Name and Sigil of the Spirit, wrapped in a black cloth, or covering, is now placed within the circle, at the point corresponding to the West, representing the Candidate. The consecration or Baptism by water and fire of the Sigil then takes place, and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked.

H - The veiled Sigil is now to be placed at the foot of the Altar. The Magician then calls aloud the Name of the Spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally solemnly affirming that the Spirit shall be evoked by the Ceremony.

I - Announcement aloud that all is prepared for the commencement of the actual Evocation. If it be a good spirit the Sigil is now to be placed within the white Triangle on the Altar, the Magician places his left hand upon it, raises in his right hand the magical Implement employed (usually the Sword) erect; and commences the Evocation of the Spirit (give name) to visible appearance. The Magician stands in the Place of the Hierophant during the Obligation, irrespective of the particular quarter of the Spirit. But if the nature of that Spirit be evil, then the Sigil must be placed without and to the West of the White Triangle and the Magician shall be careful to keep the point of the Magical Sword upon the centre of the Sigil.

J - Now let the Magician imagine himself as clothed outwardly with the semblance of the form of the Spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous; but only to formulate a species of mask, worn for the time being. And if he knows not the symbolic form of the Spirit, then let him assume the form of an Angel belonging unto the same class of operation. This form being assumed, then let him pronounce aloud, with a firm and solemn voice, a convenient and potent oration and exorcism of the Spirit unto visible appearance. At the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the flat blade of the Magic Sword. Then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the Sword of Art erect. At the same time stamping thrice upon the ground with his right foot.

K - The veiled and corded sigil is then to be placed in the Northern part of the Hall at the edge of the Circle, and the Magician employs the oration of the Hierophant, from the throne of the East, modifying it slightly, as follows: “The voice of the Exorcism said unto me, Let me shroud myself in darkness, peradventure thus may I manifest myself in Light, etc.” The Magician then proclaims aloud that the Mystic Circumambulation will take place.

L - The Magician takes up the Sigil in his left hand and circumambulates the Magic Circle once, then passes to the South and halts. He stands (having placed the sigil on the ground) between it and the West, and repeats the oration of the Kerux. And again consecrates it with Water and Fire. Then takes it in his hand, facing westward, saying, “Creature of. . ., twice consecrate, thou mayest approach the gate of the West.”

M - The Magician now moves to the West of the Magical Circle, holds the Sigil in his left hand and the sword in his right, faces South West, and again astrally masks himself with the form of the Spirit, and for the first time partially opens the covering of the Sigil, without however entirely removing it. He then smites it once with the flat blade of the sword, saying, in a loud, clear, and firm voice: “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. lam He Whose Name is Darkness. I am the Great One of the Path of the Shades. I am the Exorcist in the midst of the Exorcism. Appear thou therefore without fear before me, so pass thou on.” He then reveils the Sigil.

N - Take the Sigil to the North, circumambulating first, halt, place Sigil on the ground, stand between it and the East, repeat the oration of the Kerux, again consecrate with Fire and Water. Then take it up, face North, and say “Creature of. . . thrice consecrate, thou mayest approach the Gate of the East.”

O - Repeat Section M in North East. Magician then passes to East, takes up Sigil in left and Sword in right hand. Assumes the Mask of the Spirit form, smites the Sigil with the Lotus Wand or Sword, and says, “Thou canst not pass from concealment unto manifestation save by virtue of the name YHVH. After the Formless and the Void and the Darkness, then 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 to the Cubical Altar of the Universe!”

P - He then recovers Sigil and passes to Altar, laying it thereon as before shown. He then passes to the East of the Altar, holding the sigil and sword as already explained. Then doth he rehearse a most potent Conjuration and invocation of the Spirit unto visible appearance, using and reiterating all the Divine, Angelic, and Magical Names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration.

Q - The Magician now elevates the covered Sigil towards heaven, removes the veil entirely, leaving it yet corded, crying with a loud voice, “Creature of. . . long hast thou dwelt in darkness. Quit the Night and seek the Day.” He then replaces it upon the Altar, holds the Magical Sword erect above it, the pommel immediately above the centre thereof, and says, “By all the Names, Powers, and Rites already rehearsed, I conjure thee thus unto visible appearance.” Then the Mystic Words.

R - Saith the Magician, “As Light hidden in the Darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation.” He then takes up the Sigil, stands to East of Altar, and faces West. He shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest himself unto visible appearance. He then places the Sigil between the Pillars, himself at the East facing West, then in the Sign of the Enterer doth he direct the whole current of his will upon the Sigil. Thus he continueth until such time as he shall perceive his Will power to be weakening, when he protects himself from the reflex of the current by the Sign of Silence, and drops his hands. He now looks towards the Quarter that the Spirit is to appear in, and he should now see the first signs of his visible manifestation. If he be not thus faintly visible, let the Magician repeat the conjuration of the Superiors of the Spirit, from the place of the Throne in the East. And this conjuration may be repeated thrice, each time ending with a new projection of Will in the sign of the Enterer, etc. But if at the third time of repetition he appeareth not, then be it known that there is an error in the working. So let the Master of Evocations replace the Sigil upon the Altar, holding the Sword as usual. Thus doing, let him address a humble prayer unto the Great Gods of Heaven to grant unto him the force necessary to correctly complete that evocation. He is then to take back the Sigil to between the Pillars, and repeat the former processes, when assuredly that Spirit will begin to manifest, but in a misty and ill-defined form. (But if, as is probable, the Operator be naturally inclined unto evocation, then might that Spirit perchance manifest earlier in the Ceremony than this. Still, the Ceremony is to be performed up to this point, whether he be there or no.) Now as soon as the Magician shall see the visible manifestation of that Spirit’s presence, he shall quit the station of the Hierophant, and consecrate afresh with Water and with Fire, the Sigil of the evoked spirit.

S - Now doth the Master of Evocations remove from the Sigil the restricting cord, and holding the freed Sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, “By and in the Names of . . . I do invoke upon the the power of perfect manifestation into visible appearance.” He then circumambulates the circle thrice holding the sigil in his Right hand.

T - The Magician, standing in the place of the Hierophant, but turning towards the place of the Spirit and fixing his attention thereon, now reads a potent Invocation of the Spirit unto visible appearance, having previously placed the sigil on the ground, within the circle, at the quarter where the Spirit appears. This Invocation should be of some length; and should rehearse and reiterate the divine and other Names consonant with the working. That Spirit should now become fully and clearly visible, and should be able to speak with a direct voice, if consonant with his nature. The Magician then proclaims aloud that the Spirit (give name) hath been duly and properly evoked in accordance with the sacred rites. U - The Magician now addresses an Invocation unto the Lords of the plane of the spirit to compel him to perform that which the Magician shall demand of him.

V - The Magician carefully formulates his demands, questions, etc., and writes down any of the answers that may be advisable. The Master of Evocations now addresses a Conjuration unto the Spirit evoked, binding him to hurt or injure naught connected with him, or his assistants, or the place. And that he deceive in nothing, and that he fail not to perform that which he hath been commanded.

W - He then dismisses that Spirit by any suitable form, such as those used in the higher grades of the Outer. And if he will not go, then shall the Magician compel him by forces contrary to his nature. But he must allow a few minutes for the Spirit to dematerialise the body in which he hath manifested, for he will become less and less material by degrees. And note well that the Magician (or his companions if he have any) shall never quit the circle during the process of evocation, or afterwards, till the Spirit hath quite vanished. In some cases, and with some constitutions, there may be danger arising from the Astral conditions, and currents established, and without the actual intention of the Spirit to harm, although if of a low nature, he would probably endeavour to do so. Therefore, before the commencement of the Evocation, let the operator assure himself that everything which may be necessary, be properly arranged within the circle. But if it be actually necessary to interrupt the Process, then let him stop at that point, veil and re-cord the Sigil if it have been unbound or uncovered, recite a License to Depart or a Banishing Formula, and perform the Lesser Banishing Rituals both of the Pentagram and Hexagram. Thus only may he in comparative safety quit the circle.

Note — Get the Spirit into a White Triangle outside the midheaven, then shall he speak the truth of necessity.

E - In Telesmata, the selection of the Matter to form the Telesma; the preparation and arrangement of the place. The drawing and forming of the body of the Telesma. In Natural Phenomena the preparation of the operation; the formation of the Circle, and the selection of the material basis, such as a piece of Earth, a Cup of Water, a Flame of Fire, a Pentacle, or the like.

F - The invocation of the highest divine forces, winding a black cord round the Telesma or material basis, covering the same with a black veil, and initiating the blind force therein. Naming aloud the Nature of the Telesma or Operation.

G - The Telesma or material Basis is now placed towards the West, and duly consecrated with Water and Fire. The purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice.

H - Placing the Talisman or material basis at the foot of the Altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof.

I - Announcement aloud that all is prepared and in readiness, either for charging the Telesma, or for the Commencement of the Operation to induce the natural Phenomena. Place a good Telesma or Material Basis within the White Triangle on the Altar. Place bad Telesma to the West of same, holding the sword erect in the right hand for a good purpose, or its point upon the centre of the Triangle for evil.

J - Now follows the performance of an Invocation to attract the desired spirit to the Telesma or material basis, describing in the air above it the lineal figures and sigils, etc., with the appropriate instrument. Then, taking up the Telesma in the left hand, let him smite it thrice with the flat of the blade of the Sword of Art. Then raise it in the left hand (holding erect and aloft the Sword in the right hand stamping thrice upon the Earth with the right foot).

K - The Talisman or Material basis is to be placed towards the North, and the Operator repeats the Oration of the Hierophant to the Candidate. “The voice of the Exorcism said unto me, Let me shroud myself in darkness, peradventure thus shall I manifest myself in 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, Creature of Talismans, the Light shineth in the darkness, but the darkness comprehendeth it not. Let the Mystic Circumambulation take place in the path of Darkness with the symbolic light of Occult Science to lead the way.”

L - Then, taking up the Light (not from the Altar) in right hand, circumambulate. Now take up Telesmata or Material Basis, carry it round the circle, place it on the ground due South, then bar it, purify and consecrate with Water and Fire afresh, lift it with left hand, turn and facing West, say, “Creature of Talismans, twice consecrate, thou mayest approach the gate of the West.”

M - He now passes to the West with Telesmata in left hand, faces S.E., partly unveils Telesmata, smites it once with the flat blade of the Sword, and pronounces, “Thou canst not pass from concealment unto manifestation, save by 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. Take on therefore manifestation without fear before me, for I am he in whom fear in Not. Thou hast known me so pass thou on.” This being done, he replaces the veil.

N - Then pass round the Circle with Telesmata, halt due North, place Talisman on ground, bar, purify, and consecrate again with Water and with Fire, and say, “Creature of Talismans, thrice consecrate, thou mayest approach the Gate of the East.”(H old Talisman aloft.)

o - Hold Telemata in left hand, Lotus Wand in right, assume Hierophant’s form. Partly unveil Talisman, smite with flat of sword, and say, “Thou canst not pass from concealment unto manifestation save by virtue of the name YHVH. After the formless and the Void and the Darkness, then cometh the knowledge of the Light. I am that Light which riseth in darkness. I am the Exorcist in the midst of the Exorcism. Take on therefore manifestation before me, for I am the wielder of the forces of the Balance. Thou hast known me now so pass thou on unto the Cubical Altar of the Universe.”

P - He then recovers Talisman or Material Basis, passes on to the Altar, laying it thereon as before shewn. He then passes to East of Altar, hold left hand over Talisman, and sword over it erect. Then doth he rehearse a most potent conjuration and invocation of that Spirit to render irresistable this Telesmata or Material Basis, or to render manifest this natural phenomenon of. . . using and reiterating all the Divine, Angelic, and Magical Names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration.

Q - The Magician now elevates the covered Telesma or Material Basis towards Heaven, then removes the Veil entirely, yet leaving it corded, crying with a loud voice. “Creature of Talismans, (or Material Basis), long hast thou dwelt in darkness. Quit the Night and seek the Day.” He then replaces it on the Altar, holds the Magical Sword erect above it, the Pommel immediately above the centre thereof, and says, “By all the Names, Powers, and rites already rehearsed, I conjure upon thee power and might irresistible.” Then say the Mystic Words.

R - Saith the Magician, “As the Light hidden in darkness can manifest therefrom, so shalt thou become irresistible.” He then takes up the Telesmata, or the Material Basis, stands to East of the Altar, and faces West. Then shall he rehearse a long conjuration to the Powers and Spirits immediately superior unto that one which he seeks to invoke, to make the Telesmata powerful. Then he places the Talisman or Material Basis between the Pillars, himself at the East, facing West, then in the sign of the Enterer, doth he project the whole current of his Will upon the Talisman. Thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the Sign of Silence, and then drops his hands. He now looks toward the Talisman, and a flashing Light or Glory should be seen playing and flickering on the Talisman or Material Basis, and in the Natural Phenomena a slight commencement of the Phenomena should be waited for. If this does not occur, let the Magician repeat the Conjuration of the Superiors from the place of the Throne of the East. And this conjuration may be repeated thrice, each time ending with a new projection of Will in the Sign of the Enterer, etc. But if at the third time of repetition the Talisman or Material Basis does not flash, then be it known that there is an error in the working. So let the Master of Evocations replace the Talisman or Material Basis, upon the Altar holding the Sword as usual, and thus doing, let him address an humble prayer unto the Great Gods of Heaven to grant unto him the force necessary to correctly complete the work. He is then to take back the Talisman, to between the Pillars, and repeat the former process, when assuredly the Light will flash. Now as soon as the Magician shall see the Light, he shall quit the station of the Hierophant and consecrate afresh with water and with fire.

S - This being done, let the Talisman or Material Basis have the cord removed and smite it with the Sword and proclaim “By and in the Names of. . . I invoke upon thee the power of .“ He then circumambulates thrice, holding the Talisman or Material Basis in his right hand.

T - Then the Magician, standing in the place of the Hierophant, but fixing his gaze upon the Talisman or Material Basis which should be placed on the ground within the Circle, should now read a potent invocation of some length, rehearsing and reiterating the Divine and other Names consonant with the working. The Talisman should now flash visibly, or the Natural Phenomena should definitely commence. Then let the Magician proclaim aloud that the Talisman has been duly and properly charged, or the Natural Phenomena induced.

U -The Magician now addresses an Invocation unto the Lords of the plane of the Spirit to compel him to perform that which the Magician requires.

V - The Operator now carefully formulates his demands, stating clearly what the Talisman is intended to do, or what Natural Phenomena he seeks to produce.

W - The Master of Evocations now addresses a conjuration unto the Spirit, binding him to hurt or injure naught connected with him, or his assistants, or the place. He then dismisses the Spirits in the name of Yehovashah and Yeheshuah, but wraps up Talisman first, and no Banishing Ritual shall be performed, so as not to discharge it, and in the case of Natural Phenomena it will usually be best to state what duration is required. And the Material Basis should be preserved wrapped in white linen or silk all the time that the Phenomenon is intended to act. And when it is time for it to cease, the Material Basis - if water, is to be poured away; if Earth, ground to powder and scattered abroad; if a hard substance as a metal, it must be decharged, banished and thrown aside; if a flame of fire, it shall be extinguished; or if a vial containing air, it shall be opened and after that well rinsed out with pure water.

F - The Invocation of the Higher; the placing of a Barrier without the Astral Form; the clothing of the same with obscurity through the proper invocation.

G - Formulating clearly the idea of becoming Invisible. The formulating of the exact distance at which the shroud should surround the Physical Body. The consecration with Water and Fire, so that their vapour may begin to form a basis for the shroud.

H - The beginning to formulate mentally a shroud of concealment about the operator. The affirmation aloud of the reason and object of the working.

I - Announcement that all is ready for the commencement of the operation. Operator stands in the place of the Hierophant at this stage, placing his left hand in the centre of the white triangle and holding in his right the Lotus Wand by the black end, in readiness to concentrate around him the shroud of Darkness and Mystery. In this operation as in the two others under the dominion of Shin, a Pentacle or Telesma suitable to the matter in hand, may be made use of, the which is treated as is directed for Telesmata.

J - The Operator now recites an Exorcism of a Shroud of Darkness to surround him and render him invisible, and, holding the Wand by the black end, let him, turning round thrice completely, formulate triple circle around him, saying, “In the Name of the Lord of the Universe, etc., I conjure thee, 0 Shroud of Darkness and of Mystery, that thou encirclest me so that I may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! So mote it be.”

K - Now move to the North, face East, and say, “I have set my feet in the North, and have said I will shroud myself in Mystery and concealment.” Then repeat the Oration, “The Voice of my Higher Soul, etc.,” and then command the Mystic Circumambulation.

L - Move round as usual to the South, halt formulating thyself as shrouded in darkness, on the right hand the Pillar of Fire, and on the left the Pillar of Cloud, but reaching from Darkness to the Glory of the Heavens.

M - Now move from between the Pillars thou hast formulated to the West, face West, and say, “Invisible I cannot pass by the Gate of the Invisible save by the virtue of the name of ‘Darkness.” Then formulating forcibly about thee the shroud of Darkness, say, “Darkness is my Name, and concealment. lam 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 Light.”

O - Repeat process in M but say, “I am Light shrouded in darkness. I am the wielder of the forces of the balance.”

P - Now, concentrating mentally about thee the Shroud of Concealment, pass to the West of the Altar in the place of the Neophyte, face East, remain standing, and rehearse a conjuration by suitable Names for the formulating of a shroud of Invisibility around and about Thee.

Q - Now address the Shroud of Darkness, thus: “Shroud of Concealment. Long hast thou dwelt concealed. Quit the Light, that thou mayest conceal me before men.” Then carefully formulate the shroud of concealment around thee and say, “I receive thee as a covering and as a guard.” Then the Mystic Words.

R - Still formulating the shroud, say, “Before all Magical manifestation cometh the knowledge of the hidden light.” Then move to the Pillars and give the signs and steps, words, etc. With the Sign of the Enterer, project now thy whole will in one great effort to realise thyself actually fading out, and becoming invisible to mortal eyes; and in doing this must thou obtain the effect of thy physical body actually gradually becoming partially invisible to thy natural eyes, as though a veil or cloud were formulating between it and thee (and be very careful not to lose thy self-control at this point). But also at this point is there a certain Divine Exstasis and an exaltation desirable, for herein is a sensation of an exalted strength.

S - Again formulate the shroud as concealing thee and enveloping thee, and thus wrapped up therein, circumambulate the circle thrice.

T - Intensely formulating the Shroud, stand at the East and proclaim, “Thus have I formulated unto myself a shroud of Darkness and of Mystery, as a concealment and guard.”

U - Now rehearse an invocation of all the Divine Names of Binah, that thou mayest retain the Shroud of Darkness under thy own proper control and guidance.

W - Having obtained the desired effect, and gone about invisible, it is required that thou shouldst conjure the Powers of the Light to act against that shroud of Darkness and Mystery so as to disintegrate it, lest any force seek to use it as a medium for an obsession, etc. Therefore rehearse a conjuration as aforesaid, and then open the shroud and come forth out of the midst thereof, and then disintegrate that shroud, by the use of a conjuration to the forces of Binah to disintegrate and scatter the particles thereof, but affirming that they shall again be readily attracted at thy command. But on no account must that shroud of awful Mystery be left without such disintegration, seeing that it would speedily attract an occupant which would become a terrible vampire praying upon him who had called it into being. And after frequent rehearsals of this operation, the thing may almost be done “per Motem.”

F - Invocation of the Higher. The definition of the Form required as a delineation of blind forces, and the awakening of the same by its proper formulation.

G - Formulating clearly to the mind the Form intended to be taken. The Restriction and Definition of this as a clear form and the actual baptism by Water and by Fire with the Order Name of the Adept.

H - The actual Invocation aloud of the form desired to be formulated before you, the statement of the Desire of the Operator and the reason thereof.

I - Announcement aloud that all is now ready for the operation of the Transformation of the Astral Body. The Magician mentally places the form as nearly as circumstances permit in the position of the Enterer, himself taking the place of the Hierophant, holding his Wand by the black portion ready to commence the Oration aloud.

J - Let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the Names, etc., belonging to the Plane, Planet, or other Eidolon, most in harmony with the shape desired. Then holding the Wand by the black End, and directing the flower over the head of the form, let him say, “In the name of the Lord of the Universe, Arise before me, 0 Form of. . . into which I have elected to transform myself. So that seeing me men may see the thing that they see not, and comprehend not the thing they behold.”

K - The Magician saith, “Pass toward the North, shrouded in darkness, 0 Form of. into which I have elected to transform myself.” Then let him repeat the usual Oration from the Throne of the East. Then command the Mystic circumambulation.

L - Now bring the Form around to the South, arrest it, and formulate it there, standing between two great Pillars of Fire and Cloud. Purify it with Water and by Fire, by placing these elements on either side of the Form.

M - Passes to West, face South East, formulate the form before thee, this time endeavouring to render it physically visible. Repeat speeches of Hiereus and Hegemon.

P - Pass to the East of Altar, formulating the Form as near in the position of the Neophyte as may be. Now address a solemn invocation and conjuration by Divine Names, etc., appropriate to render the form fitting for thy Transformation therein.

Q - Remain East of Altar, address the Form “Child of Earth, etc.,” endeavoring now to see it physically. Then at the words, “We receive Thee, etc.” he draws the form towards him so as to envelop him, being careful at the same time to invoke the Divine Light by the rehearsal of the Mystic Words.

R - Still keeping himself in the form of the Magician say, “Before all Magical Manifestation cometh the knowledge of the Divine Light.” He then moves to the Pillars and gives Signs, etc., endeavoring with the whole force of his Will to feel himself actually and physically in the shape of the Form desired. And at this point he must see as if in a cloudy and misty manner the outline of the form enshrouding him, though not yet completely and wholly visible. When this occurs, but not before, let him formulate himself as standing between the two vast Pillars of Fire and Cloud.

S - He now again endeavours to formulate the Form as if visibly enshrouding him; and still, astrally, retaining the form, he thrice circumambulates the place of working.

T - Standing at the East, let him thoroughly formulate the shape, which should now appear manifest, and as if enshrouding him, even to his own vision; and then let him proclaim aloud, “Thus have I formulated unto myself this Transformation.”

U - Let him now invoke all the Superior Names, etc., of the Plane appropriate to the Form that he may retain it under his proper control and guidance.

W - Similar to the former W section on Invisibility, save that the conjurations, etc., are to be made to the appropriate plane of the form instead of to Binah.

F - The Invocation of the Higher. The limiting and controlling of the lower and the closing of the material senses, to awaken the spiritual.

G - Attempting to make the Natural Man grasp the Higher by first limiting the extent to which mere intellect can help him herein; then by purification of his thoughts and desires. In doing this let him formulate himself as standing between the Pillars of Fire and Cloud.

H - The Aspiration of the whole Natural Man towards the Higher Self, and a prayer for Light and guidance through his higher Self, addressed to the Lord of the Universe.

I- The Aspirant affirms aloud his earnest prayer to obtain Divine Guidance, kneels at the West of the Altar; in the position of the Candidate in the Enterer, and at the same time astrally projects his consciousness to the East of the Altar, and turns, facing his body, to the West, holding astrally his physical left hand with his astral left. And he raises his Astral right hand holding the presentment of his Lotus Wand by the White portion thereof, and raised in the Air erect.

J - Let the aspirant now slowly recite an oration unto the Gods and unto the Higher Self (as that of the Second Adept in the entering of the Vault) but as if with his Astral Consciousness, which is projected to the East of the Altar. If at this point the Aspirant should feel a sensation as of faintness coming on, let him at once withdraw the projected Astral and properly master himself before proceeding any further. Now let the Aspirant, concentrating all his intelligence in his body, lay the blade of his Sword thrice on the Daath point of his neck, and pronounce with his whole will, the words “So help me, the Lord of the Universe and my own higher soul.” Let him then rise, facing East, and stand for a few moments in silence, raising his left hand open, and his right holding the Sword of Art, to their full length above his head; his head thrown back, his eyes lifted upwards. Thus standing let him aspire with his whole will towards his best and highest Ideal of the Divine.

K - Then let the Aspirant pass unto the North, and facing East solemnly repeat the Oration of the Hierophant, as before endeavouring to project the speaking conscious self to the place of the Hierophant (in this case to the Throne of the East.) Then let him slowly mentally formulate before him the Eidolon of a Great Angel Torchbearer, standing before him as if to lead and light the way.

L - Following it, let the Aspirant circumambulate, and pass to South, then let him halt, and aspire with his whole will, first to the Mercy side of the Divine Ideal, and then to the Severity thereof. And then let him imagine himself as standing between two great Pillars of Fire and Cloud, whose bases indeed are buried in black ever rolling clouds of darkness, which symbolises the chaos of the World of Assiah, but whose summits are lost in glorious light undying, penetrating unto the White Glory of the Throne of the Ancient of Days.

M - Now doth the Aspirant move unto the West, faces S.E., and repeats both the speeches of Hiereus and Hegemon.

N - After another circumambulation, the Adept aspirant halts at the South and repeats the meditation in L.

O - And so he passes unto the East, and repeats alike the words of the Hierophant and the Hegemon.

P - And so let him pass to the West of the Altar, ever led by the Angel Torchbearer. And he projects his Astral, and he implants therein his consciousness, and his body kneels what time his soul passes between the Pillars. And he prayeth the Great Prayer of the Hierophant.

Q - And now doth the Aspirant’s Soul re-enter unto his gross form; and he dreams in Divine Exstasis of the Glory Ineffable which is in the Bornless beyond;and so meditating doth he arise, and lifts to the Heavens his hands, and his eyes, and his hopes, and concentrating his Will on the Glory, low murmurs he the Mystic Words of Power.

R - So also doth he presently repeat the words of the Hierophant concerning the Lamp of the Kerux, and so also passeth he by the East of the Altar unto between the Pillars; and standing between them (or formulating them if they be not there as it appears unto him) so raises he his heart unto the Highest Faith, and so he meditates upon the highest Godhead he can dream of. Then let him grope with his hands in the darkness of his ignorance, and in the Enterer sign invoke the Power that it remove the darkness from his spiritual vision. So let him then endeavour to behold before him in the Place of the Throne of the East, a certain light or Dim glory, which shapeth itself into a Form. And this can be beholden only by the mental vision. Yet, owing unto the spiritual exaltation of the Adept, it may sometimes appear as if he beheld it with mortal eye. Then let him withdraw awhile from such contemplation and formulate for his equilibriation once more the Pillars of the Temple of Heaven.

S - And so again doth he aspire to see the Glory conforming and when this is accomplished, he thrice circumambulates, reverently saluting with the Enterer the Place of Glory.

T - Now let the Aspirant stand opposite unto the Place of that Light, and let him make deep meditation and contemplation thereon. Presently also imagining it to enshroud and envelope him, and again endeavouring to identify himself with its Glory. So let him exalt himself in the likeness of an Eidolon of a colossal Being, and endeavour to realise that this is the only True Self, and that the Natural Man is as it were the base and throne thereof, and let him do this with due and meet reverence and awe. And therefore he shall presently proclaim aloud “Thus at length have I been permitted to begin to comprehend the form of my Higher Self.”

U - Now doth the Aspirant make entreaty of that Augoeides to render comprehensible what things may be necessary for his instruction and comprehension.

V - And he consults It in any matter he may have especially sought for guidance from the Beyond.

W - And lastly, let the Aspirant endeavour to formulate a link between the Glory and his self-hood; and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride. And let the Adept remember that this process here set forth is on no account to be applied to endeavouring to come in contact with the higher soul of another. Else thus assuredly will he be led into error, hallucination, or even madness.

E - The preparation of all things necessary, and the right understanding of the process so as to formulate a connecting link between the process employed and the Macrocosm.

F - The Invocation of the Higher; arrangement of the scheme of divination and initiation of the forces thereof.

G - The first entry into the matter. First assertion of limits and correspondences: beginning of the working.

H - The actual and careful formulation of the question demanded; and consideration of all its correspondences and their classifications.

I - Announcement aloud that all the correspondences taken are correct and perfect; the Diviner places his hand upon the instrument of Divination; standing at the East of the Altar, he prepares to invoke the forces required in the Divination.

J - Solemn invocation of the necessary spiritual forces to aid the Diviner in the Divination. Then let him say, “Arise before me clear as a mirror, 0 magical vision requisite for the accomplishment of this divination.”

K - Accurately define the term of the question; putting down clearly in writing what is already known, what is suspected or implied, and what is sought to be known. And see that thou verify in the beginning of the judgment that part which is already known.

L - Next let the Diviner formulate clearly under two groups or heads (a) the arguments for, (b) the arguments against, the success of the subject of one divination, so as to be able to draw a preliminary conclusion therefrom on either side.

M - First formulation of a conclusive judgment from the premises already obtained.

0 - Formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment, which was a preliminary to this operation.

P - The comparison of the first preliminary judgment with one second judgment developing therefrom, so as to enable the Diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure consonant to the process. And in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying, after due tests, on the indication afforded thee by the angelic form. And know, unless the form be of an angelic nature its indication will not be reliable, seeing, that if it be an elemental, it will be below the plane desired.

Q - The Diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form.

R - Having this result before him, let the Diviner now formulate a fresh divinatiOn process, based on the conclusions at which he has arrived, so as to form a basis for a further working.

S - Formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation.

T - The Diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon.

U - The Diviner gives advice to the Consultant as to what use he shall make of the judgment.

V - The Diviner formulates clearly with what forces it may be necessary to work in order to combat the Evil, or fix the Good, promised by the Divination.

W - Lastly, remember that unto thee a divination shall be as a sacred work of the Divine Magic of Light, and not to be performed to pander unto thy curiosity regarding the secrets of another. And if by this means thou shalt arrive at a knowledge of another’s secrets, thou shalt respect and not betray them.

E - The selection of the Matter to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials, etc., for the working of the process.

F - General Invocation of the Higher Forces to Action. Placing of the Matter within the curcurbite or philosophic egg, and invocation of a blind force to action therein, in darkness and silence.

G - The beginning of the actual process. The regulation and restriction of the proper degree of Heat and Moisture to be employed in the working. First evocation followed by first distillation.

H - The taking up of the residuum which remaineth after the distillation from the curcurbite or alembic; the grinding thereof to form a powder in a mortar. This powder is then to be placed again in the curcurbite. The fluid already distilled is to be poured again upon it. The curcurbite or philosophic egg is to be closed.

I - The curcurbite or Egg Philosophic being hermetically sealed, the Alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. The Matter is then to be placed upon an Altar with the elements and four weapons thereon; upon the white triangle and upon a flashing Tablet of a general nature, in harmony with the matter selected for the working. Standing now in the place of the Hierophant at the East of the Altar, the Alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the Lotus Wand by the Aries band (for in Aries is the beginning of the life of the year), ready to commence the general invocation of the forces of the divine Light to operate in the work.

J - The pronouncing aloud of the Invocation of the requisite general forces, answering to the class of alchemical work to be performed. The conjuring of the necessary Forces to act in the curcurbite for the work required. The tracing in the air above it with appropriate weapon the necessary lineal figures, signs, sigils and the like. Then let the Alchemist say:

“So help me the Lord of the Universe and my own Higher Soul.” Then let him raise the curcurbite in the air with both hands, saying: “Arise herein to action, 0 ye forces of the Light Divine.”

K - Now let the matter putrefy in the Balneum Mariae in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. If from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible darkness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient. But be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of Darkness, wherefore ask thou of him nothing further concerning the working at this stage but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe. In this evocation, use the names, etc., of Saturn. When the mixture be sufficiently black, then take the curcurbite out of the Balneum Mariae and place it to the North of the Altar and perform over it a solemn invocation of the forces of Saturn to act therein; holding the wand by the black band, then say: “The voice of the Alchemist” etc. The curcurbite is then to be unstopped and the Alembic Head fitted on for purposes of distillation. In all such invocations a flashing tablet should be used whereon to stand the curcurbite. Also certain of the processes may take weeks, or even months to obtain the necessary force, and this will depend on the Alchemist rather than on the matter.

L - Then let the Alchemist distil with a gentle heat until nothing remaineth to come over. Let him then take out the residuum and grind it into a powder; replace this powder in the curcurbite, and pour again upon it the fluid previously distilled. The curcurbite is then to be placed again in a Balneum Mariae in a gentle heat. When it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. It is now to undergo another magical ceremony.

M - Now place the curcurbite to the West of the Altar, holding the Lotus Wand by the black end, perform a magical invocation of the Moon in her decrease and of Cauda Draconis. The curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full moon. The Alembic Head is then to be fitted on.

O - The curcurbite is to be placed to the East of the Altar, and the Alchemist performs an invocation of the Moon in her increase, and of Caput Draconis (holding Lotus Wand by white end) to act upon the matter. The curcurbite is now to be exposed for nine consecutive nights (ending with the Full Moon) to the Moon’s rays. (In this, as in all similar exposures, it matters not if such night be overciouded, so long as the vessel be placed in such a position as to receive the direct rays if the cloud withdraw.)

P - The curcurbite is again to be placed on the white triangle upon the Altar. The Alchemist performs an invocation of the forces of the Sun to act in the curcurbite. It is then to be exposed to the rays of the sun for twelve hours each day; from 8:30 a.m. to 8:30 p.m. (This should be done preferably when the sun is strongly posited in the Zodiac, but it can be done at some other times, though never when he is in Scorpio, Libra, Capricornus, or Aquarius.)

Q - The curcurbite is again placed upon the white triangle upon the Altar. The Alchemist repeats the words: “Child of Earth, long hast thou dwelt, etc.” Then holding above it the Lotus Wand by the white end, he say: “I formulate in thee the invoked forces of Light,” and repeats the mystic words. At this point keen and bright flashes of light shoula appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. Now invoke an Elemental from the curcurbite consonant to the Nature of the Mixture, and judge by the nature of the colour of its robes and their brilliancy whether the matter has attained to the right condition. But if the flashes do not appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days; having on the right hand of the Apex of the triangle a flashing tablet of the Sun, and in the left one of the Moon. Let it not be moved or disturbed all those seven days; but not in the dark, save at night. Then let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not. For without this latter the work would be useless. But if after three repetitions it still appear not, it is a sign that there hath been an error in the working, such being either in the disposition of the Alchemist or in the management of the curcurbite. Wherefore let the lunar and the solar invocations and exposures be repeated when without doubt, if these be done with care (and more especially those of Caput Draconis and Cauda Draconis with those of the Moon as taught, for these have great force materially) then without doubt shall that flashing light manifest itself in the curcurbite.

R - Holding the Lotus Wand by the white end, the Alchemist now draws over the curcurbite the symbol of the Flaming Sword as if descending into the mixture. Then let him place the curcurbite to the East of the Altar. The Alchemist stands between the pillars, and performs a solemn invocation of the forces of Mars to act therein. The curcurbite is then to be placed between the Pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of Mars. After this period, fit on the Alembic Head, and distil first in Balneum Mariae, then in Balneum Arenae till such time as the mixture be all distilled over.

S - Now let the Alchemist take the fluid of the distillate and let him perform over it an invocation of the forces of Mercury to act in the clear fluid, so as to formulate therein the aichemic Mercury, even the Mercury of the Philosophers. (The residuum or the Dead Head is not to be worked with at present, but is to be set apart for future use.) After the invocation of the Aichemic Mercury a certain brilliance should manifest itself in the whole fluid, that is to say, it should not only be clear, but also brilliant and flashing. Now expose it in an hermetic receiver for seven days to the light of the Sun; at the end of which time there should be distinct flashes of light therein. (Or an egg philosophic may be used; but the receiver of the Alembic if close stopped will answer this purpose.)

T - Now the residuum or Dead Head is to be taken out of the curcurbite, ground small and replaced. An invocation of the Forces of Jupiter is then to be performed over that powder. It is then to be kept in the dark standing upon a flashing Tablet of Jupiter for seven days. At the end of this time there should be a slight flashing about it, but if this come not yet, repeat this operation up to three times, when a faint flashing of Light is certain to come.

U - A flashing Tablet of each of the four Elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. The receiver containing the distillate is now to be placed between the Air and Water Tablets, and the curcurbite with the Dead Head between the Fire and Earth Tablets. Now let the Alchemist perform an invocation using especially the Supreme Ritual of the Pentagram, with the lesser magical implement appropriate. First, of the forces of Fire to act in the curcurbite on the Dead Head. Second of those of Water to act on the distillate. Third, of the forces of the Spirit to act in both (using the white end of Lotus Wand). Fourth, of those of the Air to act on the distillate; and lastly, those of the Earth to act on the Dead Head. Let the Curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifest in both mixtures. And these flashes should be lightly coloured.

V - The Alchemist, still keeping the vessels in the same relative positions, but removing the Tablets of the elements from the Altar, then substitutes one of Ket her. This must be white with golden charges, and is to be placed on or within the white triangle between the vessels. He then addresses a most solemn invocation to the forces of Kether to render the result of the working that which he shall desire, and making over each vessel the symbol of the Flaming Sword. This is the most important of all the Invocations. It will only succeed if the Alchemist keepeth himself closely allied unto his Higher Self during the working of the invocation and of making the Tablet. And at the end of it, if it have been successful, a keen and translucent flash will take the place of the slightly coloured flashes in the receiver of the curcurbite; so that the fluid should sparkle as a diamond, whilst the powder in the curcurbite shall slightly gleam.

W - The distilled liquid is now to be poured from the receiver upon the residuum of the Dead Head in the curcurbite, and the mixture at first will appear cloudy. It is now to be eiposed to the Sun for ten days consecutively (ten is Tiphareth translating the influence of Kether). It is then again to be placed upon the white triangle upon the Altar, upon a flashing Tablet of Venus to act therein. Let it remain thus for seven days, at the end of whiëh time see what forms and colour and appearance the Liquor hath taken, for there should now arise a certain softer flash in the liquid, and an elemental may be evoked to test the condition. When this softer flash is manifest, place the curcurbite into the Balneum Mariae to digest with a very gentle heat for seven days. Place it then in the Balneum Mariae to distil, beginning with a gentle, and ending with a strong heat. Distil thus till nothing more will come over, even with a most violent heat. Preserve the fluid in a closely stoppered vial. It is an Elixir for use according to the substance from which it was prepared. If from a thing medicinal, a medicine; if from a metal, for the purifying of metals; and herein shalt thou use thy judgment. The residuum thou shalt place without powdering into a crucible, well sealed and luted. And thou shalt place the same in thine Athanor, bringing it first to a red, and then to a white heat, and this thou shalt do seven times in seven consecutive days, taking out the crucible each day as soon as thou hast brought it to the highest possible heat, and allowing it to cool gradually. And the preferable time for this working should be in the heat of the day. On the seventh day of this operation thou shalt open the crucible and thou shalt behold what Form and Colour thy Caput Mortum hath taken. It will be like either a precious stone or a glittering powder. And this stone or powder shall be of Magical Virtue in accordance with its nature.

Finished is that which is written concerning the Formulae of the Magic of Light.

Symbolism

THE SYMBOLISM OF THE ADMISSION OF THE CANDIDATE

The Candidate is waiting without the Portal under the care of the Sentinel - “The Watcher Without”. That is, under the care of the form of Anubis of the West, symbolically that he may keep off the “Dog-Faced Demons,” the opposers of Anubis, who rise from the confines where matter ends, to deceive and drag down the Soul. The Ritual of the 31st Path says: “Since ever dragging down the Soul and leading it from sacred things, from the confines of matter arise the terrible Dog-Faced Demons never showing a true image unto mortal gaze.”

The Hierophant gives a single knock to announcethe just commencement of a vibration in the Sphere of Sensation of the Candidate. He then states that he holds the Dispensation from the G.H. Chiefs of the Second Order, to affirm that the effect of the ensuing Ceremony upon the Candidate is duly authorised by the Higher Powers for the purpose of Initiation which shall ultimately lead to the knowledge of his Higher Self. He is admitted to the Grade of Neophyte which has no number, concealing the commencement of all things under the similitude of no thing.

The Hegemon, the representative of the Goddess of Truth and Justice, is consequently sent to superintend the preparation of the Candidate, thus symbolising that she is the Presider of Equilibrium to administrate the process of Initiation, by the commencement of the forces of equilibrium in the Candidate himself, through the symbols of rectitude and self-control. But the actual preparation of the Candidate should be performed by the Sentinel - the “Watcher Without” - to show that this preparation must be accomplished before the establishment of equilibrium can occur. Therefore, does the Hegemon superintend the preparation rather than perform it actually. A triple cord is bound round the body of the Neophyte, symbolising the binding and restriction of the lower nature. It is triple in reference to the White Triangle of the Three Supernals. Then, also, are the eyes bandaged to symbolise that the light of the material world is but darkness and illusion compared with the radiance of the Divine Light. The preparation also represents a certain temporary binding and restriction of the natural body.

The Hierophant, being a Member of the Second Order and therefore initiated into the Secret Knowledge of the symbolism, shall, together with any Officers and Members also of the Inner Order, remember what tremendous Gods and Goddesses they represent - the Divine Forces of the Eternal in the administration of the Universe. The Ritual should be read in a loud, clear, stern and solemn voice so as to impress the Candidate with the solemnity of the occasion. In this, there should be no foolish nervousness or hesitation, but the Ritual as performed by an initiated Hierophant should become in his hands something more than this.

Thus should he act. Let him remember what particular God he represents. Exalting his mind unto the contemplation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that God, colossal, his head lost in the clouds, with the light flashing round it from the head-dress of the God - his feet resting upon Earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightning - the while vibrating the Name of the God. Thus standing, let him endeavour to hear the voice of the God whom he represents and of the God-Forms of the other officers as previously explained.

Let him speak, then, not as if unto an assembly of mortals but as to an assembly of Gods.

Let his voice be so directed as to roll through the Universe to the utmost confines of space.

Let the Candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing Angel.

As it is written “The lightning lighteneth out of the East and shineth even unto the West, even so, shall the coming of the Son of Man be.”

The Candidate during the Ceremony is addressed as Child of Earth, as representing the earthly or terrestrial nature of man - he who comes forward from the darkness of Malkuth to endeavour to regain the knowledge of the Light. This is what is meant by the speech of the Hegemon, because the Path of the Initiate is but darkness and foolishness to the natural man. The single knock given by the Hegemon without the door represents the consenting will of the natural man to receive the force formulated by the Hierophant, and is answered by the Kerux within as if a witness were confirming the same. This being done, the Kerux, as a witness, demands authority from the Hierophant to admit the Candidate into the Hall of Truth and Justice. The Hierophant, in granting the permission, seals the Candidate with a new name given to the physical body of the outward man, but signifying the aspirations of his Soul. As a consequence of the affirmation of the Motto as the Name of the Candidate in the Hall of Truth, Osiris at once sends forward the Goddess of the Scales of the Balance to baptise him with Water and the companion Goddess to consecrate him with Fire. As it is written “Unless a man be born of Water and of the Spirit, he shall in no wise enter the Kingdom of Heaven.”

The Kerux instantly bars the Candidate’s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the Hall of Truth. The Goddesses of the Scales immediately purify and consecrate him, which operation calls into action the forces of the Pillars in his own sphere of sensation. This is the first of four consecrations because when the Pillars of the Tree are projected onto the Sphere of Sensation there are four pillars, of which the Middle Pillar is the axis. (N.B. There is a painting depicting this idea in the section of coloured plates. I.R.)

At this point of the Ceremony, the astral appearance of the Candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the Two Great Pillars of Fire and of Cloud, whence issue faint rays into the Darkness which covers him. Immediately above his Sphere of Sensation there will appear a ray of bright light as if preparing to penetrate the darkness covering him. The result of this will be that the Candidate, during the whole of the ceremony of Admission, will usually appear to be somewhat automatic and vague.

The reception and consecration take place symbolically in the darkest part of Malkuth. The moment this is finished, the Candidate is conducted to the foot of the Altar, that is under the citrine part of Malkuth which receives the impact of the Middle Pillar. Now, the Hegemon throughout the Ceremony acts as guide, prompter and answerer for the Candidate. His office toward the Candidate is analogous to that of his Higher Soul wherefore also, the Hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of Wisdom, the Higher Self of the Candidate.

At this moment, as the Candidate stands before the Altar, as the simulacrum of the Higher Self is attracted, so also arises the form of the Accuser in the place of the Evil Triad. This similarly attracts the simulacrum of the Evil Persona of the Candidate - and were it not for the power of the 42 lettered name in the Palaces of Yetzirah (the Gods of which name are usually called the “Great Assessors of Judgment”) the actual evil Persona would at once formulate and be able to obsess the Ruach of the Candidate. For, seeing that at this time, the simulacrum of the Higher Soul is attracting the Neschamah of the Candidate, the human will is not as powerful in the Ruach for the moment, because the Aspirant of the Mysteries is now, as it were, divided. That is, his Neschamah is directed to the contemplation of his Higher Self attracted by the Hegemon. His natural body is bound and blinded, his Ruach threatened by the simulacrum of the Evil Persona attracted by OmooSzathan, and a species of shadow of himself thrown forward to the place of the Pillars, where the Scales of Judgment are set. At the same time that the first consecration establishes a semblance of the Pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the Hegemon between the Pillars.

Here then stands the shadow of the Candidate while the Scales of the Balance oscillate unseen. Unseen also and colossal, there is imaged before him Thoth, as Metatron, in the Sign of the Enterer of the Threshold, ready, according to the decision of the human will, to permit or withhold the descent of the Lower Genius of the Candidate. Meanwhile, the Great Assessors of Judgment examine into the truth of the accusations formulated by the Evil and averse antithesis. The Assessors of Judgment come not under the head of invisible stations, but during the Obligation and circumambulation of the Candidate, until he is brought to the Light, they hover immediately about the limits of the Temple and their evil antithesis immediately below. Therefore, when the Candidate stands before the Altar before the Obligation, is the decision actually taken by the human will of the Candidate. Rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. The process of symbolic judgment takes place during the speech of the Hierophant to the Candidate, the answer of the Hegemon and his consent to take the Obligation.

The moment the Candidate thus consents, the Hierophant advances between the Pillars as if to assert that the Judgment is concluded. He advances by the invisible station of Harpocrates to that of the Evil Triad, which he symbolically treads down, so that as Aroueris he stands upon the Opposer. He then comes to the East of the Altar, interposing between the place of the Evil Triad and the Candidate. At the same time, the Hiereus advances on the Candidate’s left, the Hegemon on his right, thus formulating about him the symbol of the Higher Triad before he places his hand upon the symbol of the Three Supernals upon the Altar. Again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the Divine Consciousness.

As he kneels in the presence of the Triad of Aroueris, Thmaa-est and Horus, he places his left hand in that of his Initiator as affirming his passive reception of the Ritual, but his right hand is on the white triangle as symbolising his active aspiration towards his Higher Self. His head is bowed as representing the voluntary submission of the human will to the Divine and for this latter reason he repeats in the Obligation his name in the outer world.

The Hierophant gives one knock, affirming that the submission unto the higher is perfect. Only at this moment, does the invisible and colossal figure of Thoth cease to be in the Sign of the Enterer and give the Sign of Silence, permitting the first real descent of the Genius of the Candidate, who descends to the invisible station of Harpocrates as a witness of the Obligation.

The Hiereus and the Hierophant return to their Thrones, and therefore it is not Aroueris, but Osiris himself that addresses the speech to the Candidate - “The Voice of my Higher Self,” etc., which confirms the link established between the Neschamah and the Genius by formulating the conception thereof into the Ruach. For this, Osiris speaks in the character of the Higher Soul, the symbolic form of which is standing between the Pillars before him. The affirmation of the Higher Soul as the God of the man does not mean that this is the only God, but rather that it is the only presentment of Him which the natural man can grasp at all. Neither is it just to say that the Higher Soul is one with God, seeing that the part is by no means the whole, nor can the whole be accurately and sufficiently described as an assemblage of parts. Let not the reverence for the God of thy self cause thee by a misconception to lose thy reverence for the Gods who live forever - the Aeons of Infinite Years. Herein is a great error and one which may, in the end, bring about the fall of the Genius, a sin which entails none the less terrible consequences because it is a sin of the higher plane where the choice is not between good and evil but between the higher and the lower forms of good.

Therefore is the Mystic Circumambulation in the Path of Darkness led by the Kerux with the symbolic light, as formulating that the Higher Soul is not the only Divine Light but rather a spark from the Ineffable Flame - and the Kerux, in his turn, is but the Watcher of the Gods. After the Kerux comes the Hegemon, the translator of the Higher Self, leading the Candidate; and then come the Goddesses of the scales of the Balance, the Stolistes and the Dadouchos. They move once round; the formation in the darkness of the Binah angle of the White Triangle of the Three Supernals. The Hierophant knocks once as they pass him in affirmation of Mercy - the Hiereus in affirmation of Severity; and the invisible Assessors each give the Sign of the Enterer as the Candidate passes on his way. At the second passing of the Hierophant, the knock affirms the commencement of the angle of Chokmah.

The Kerux bars the Candidate’s approach to the West to mark that the natural man cannot obtain the understanding of even the Son of Osiris unless by purification and equilibrium. Again is the Candidate purified and consecrated, the Pillars about his Sphere of Sensation being rendered more manifest. After this second consecration, the Candidate is allowed to approach the place of “The Twilight of the Gods” and for a brief space the hoodwink is slipped up, to present a glimpse, but a glimpse only, of the Beyond. In the challenge of the Hiereus to know the Name is signified the knowledge of the formula. For if the formula of Horus be not with the Candidate, that of Osiris cannot be grasped. But to the Candidate the power of Horus as yet can only appear as a terrible and incomprehensible force -“The Force of the Avenger of the Gods,” whence the speech of the Hegemon for him. The Candidate cannot as yet comprehend that before Mildness can be exercised rightly, the forces of Severity and Mercy must be known and wielded, but to accomplish this the greatest courage and energy is required and not hysterical weakness and absence of resolution in action. Hence in the answer of the Hiereus is an affirmation of the necessity of courage and of the danger of fear, and he gives one knock to seal the vibration of that force imaged in the Candidate’s Sphere of Sensation.

The next barring and consecration of the Candidate is an extension of the previous one and the commencement of the formulation of the angle of Kether. The hood-wink is again slipped up giving a still further glimpse of the nature of the Divine Light, though to the mind of the Candidate, an imperfect one. Therefore it is to him, as expressed in the answer of the Hegemon, a light dimly seen through the Darkness, yet heralding a Glory beyond. The speech of the Hierophant formulates the forces of the hidden central Pillar.

After this, the Candidate passes to the Altar of the Universe, which receives the influences of the three Pillars, as though then the Ray from the Divine would descend into the darkness of the mind, for then, but not till then, is he fitted to realise what are the first things necessary to the “Search for the Shining Light.”

The Hierophant now leaves his Throne and passes between the Pillars, either halting there during the prayer or halting at the place of Harpocrates, or that of the Evil Triad, or East of the Altar. It does not particularly matter which, but one of them may seem more appropriate to a particular Candidate than another and the Hierophant will usually find that he halts at the right place instinctively.

The Hiereus stands on the left of the Candidate, the Hegemon on his right, thus forming the Triad of the Supernals. The Kerux, Stolistes and Dadouchos represent an inferior and supporting Triad behind him as if they affirmed that he has passed the Judgment of the Balance. It is best, though not absolutely necessary, that the Hierophant and the Hiereus should hold their Banners. In any case, it should be done astrally.

The Higher Self of the Candidate will be formulated in the invisible station of Harpocrates behind the Hierophant, who in his present position is Aroueris. The Hierophant gives a single knock to seal the matter and then invokes the Lord of the Universe. Then only is the hoodwink removed definitely.

The Hierophant, Hiereus, and Hegemon join sceptres and sword above the Candidate’s head, thus formulating the Supernal Triad, and assert his reception into the Order. They recite the mystic words to seal the current of the Flowing Light.

The Higher Self remains in the station of Harpocrates, and at this point, the spirit-vision should see a gleaming white triangle formulated over the Candidate’s head.

The Hierophant now calls forward the Kerux, cautioning the Candidate that the Light has preceded him without his knowledge. It represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyse. This Light is not a symbol of his Higher Self, but a Ray from the Gods to lead him thereto.

Only after having thus been brought to the Light is the Candidate led to the East of the Altar - the place of the station of the Evil Triad - to affirm that with this Light he will be able to cast out and trample on his own Evil Persona which, when it has been put in its place, will then become a support to him. It is to the Hiereus, “The Avenger of the Gods” therefore, that the duty of entrusting the Candidate with the secret signs, etc., is delegated. It is he who places him for the first time between the Pillars and superintends his final consecration thus bringing the peculiar force in matter of the Hiereus to the aid of the Candidate, so that he may more safely and resolutely combat the temptations of the Evil Persona.

The Hierophant has returned to his Throne while the Hegemon holds the insignia of the Hiereus as he confers the Signs, etc. She thus affirms the necessity of the force represented by the Hiereus to the Candidate.

The Hierophant on the Throne, the Hiereus East of the Black Pillar and the Hegemon East of the White Pillar, again form a Triad which here represents the reflection of the Three Supernals. The Higher Soul is formulated between the Pillars in the Place of Equilibrium. The Candidate is in the place of the Evil Triad and the Hiereus now advances to the place of Harpocrates between the Pillars to give the words.

After the giving of the words and signs, the Hiereus draws the Candidate forward between the Pillars and for the second time in the Ceremony, the Higher Soul stands near and ready to touch him. The Hiereus returns to his place East of the Black Pillar so that the Three Chief Officers may formulate and draw down to the Candidate, by their insignia, and the influence of their symbols, the forces of the Supernal Triad. It is important, therefore, that at this point, they should be in these places.

The Candidate now stands between the Pillars, bound with a rope like the mummied form of Osiris, between Isis and Nephthys. The final Consecration now takes place by the Goddess of the Scales of the Balance. The Candidate stands for the first time during the Ceremony at the point representing the equilibrium of the balance. Meanwhile, the Kerux goes to the North, ready for the circumambulation so as to link that with the final Consecration of the Candidate. The final Consecration is also demanded by the Hiereus Horus, the powerful Avenger of Osiris, as still menacing the Evil Persona of the Candidate. Its effect is to seal finally, in balanced formation, the Four Pillars in the Sphere of Sensation of the Candidate. This does not imply that they were not naturally there before. But in the natural man, the symbols are unbalanced in strength - some being weaker and some stronger. The effect of the Ceremony is to strengthen the weak, to purify the strong, and so begin to equilibriate them and at the same time make a link between them and the corresponding forces of the Macrocosm.

This being done, the Hierophant commands the removal of the Rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the Evil Persona.

The Four Pillars being thus firmly established, the Candidate is invested with the Badge of the White Triangle of the Three Supernals formulating in Darkness. Now, also, the Higher Self is enabled in reality to form a link with him, if the human will of the natural man be in reality consenting thereto. The free-will of the natural man is never obsessed either by the Higher Soul or by the Ceremony, but, the will consenting, the whole of the Ceremony is directed to strengthening its action.

As the badge is placed upon him, it is as if the two Great Goddesses, Isis and Nephthys, stretched forth their wings over Osiris to restore him again to life.

The Mystic Circumambulation follows in the Path of Light to represent the rising of Light in the Candidate, through the operation of self-sacrifice. As he passes the Hierophant’s throne the red Calvary Cross is astrally formed above the astral White Triangle on his forehead, so that so long as he belongs to the Order, he may bear that potent and sublime symbol as a link with his Higher Self and as an aid in searching out the forces of the Divine Light - if he will.

The Higher Soul or Genius now returns to the invisible station of Harpocrates, the place of the hidden Centre, yet continuing to retain the link formed with the Candidate. The address of the Hierophant is intended simply to effect the distinct formulation of the symbols of the Grade of Neophyte in the Candidate, and it is therefore only when this is finished that the Watcher Anubis announces that the Candidate has been duly admitted as an initiated Neophyte.

The Hiereus is charged with a warning address as again confirming the will of the Candidate and addressing a final menance to the Evil Persona. The Hierophant then states clearly what the Candidate must begin to study. He affirms that the symbols must be equilibriated in the Sphere of Sensation before a link can be formulated between them and the Forces of the Macrocosm. The necessity of examination is insisted upon so that this may be completely done.

The Kerux then pours out the two fluids to make the semblance of blood. This is to fix in the Candidate’s sphere the symbols of the forces of transmutation in Nature and also to make an astral link between these and the Candidate’s physical life, as a guard of the secrecy of the Mysteries. This particular form of transmutation is used as showing the effect of a mixture of forces as producing a third appearance totally different from them. The red colour is symbolic of the blood of the Candidate. In the Ancient Mysteries, the Candidate’s blood was actually drawn at this time and preserved as an avenging link in case of his proving unworthy. Yet our transmutation effects the matter quite as well, seeing that the astral link is firmly established.

The final speech of the Hierophant is further intended besides its apparent meaning, to affirm that a person only partially initiated is neither fitted to teach nor to instruct even the outer and more ignorant in Sublime Knowledge. He is certain, through misunderstanding the principles, to formulate error instead of truth.

The greater part of the closing ceremony is explained by the opening. The Reverse Circumambulation, however, is intended to formulate the withdrawal of the Light of the Supernal Triad from the Altar, so that it may not be profaned by abiding without due guard. Not that the Divine Light would suffer thereby, but because it might initiate an Avenging Current if profaned. This is what is implied by the Law of Moses in the prohibition about offering unconsecrated Fire either before or within the Veil of the Tabernacle. As a vibratory formula, the reverse Circumambulation represents the reversal of the current and the restoration of the Operator to his ordinary condition.

The Mystic Repast then follows. It is a communion in the body of Osiris. Its Mystic Name is “The Formula of the Justified One,” and it is sufficiently explained in the section concerning the Altar.

The Kerux, in finishing, inverts the Cup, as the Watcher of the Gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. The proclamation is confirmed by the Hierophant and the Chief Officers giving the three knocks, emblematic of the Mystic Triad, and they repeat the Mystic Words.

The Hierophant, in his final speech, seals the link first formulated between the Members and the Supernal Triad for each one present that it may prove to him or her, a guide for the ultimate attainment of the Supreme Initiation - if he will.

First, the foot is advanced about six inches representing the foot on the side of Chesed put forward and taking a hesitating step in darkness - the left foot, to represent the power of Isis or the beginning of action rather than Nephthys as the end thereof. The term 6 inches is employed here only to render it more intelligible to English Initiates. It means a convenient measure of 6, and preferably 6 times the measure of the Phalanx of the thumb -the spirit and will.

Second, it symbolises the beginning of the stamping down of the Evil Persona. The foot is advanced 6 metrical distances answering to the number 6 of Tiphareth - Osiris - alluding therefore to the self-sacrifice necessary to accomplish this.

Third, it represents the practical application of the beginning of a magical force. Let the Adept, in using the Sign of the Enterer, give the step as he commences the Sign and let him imagine himself colossal, clothed with the form of the God or Goddess appropriate to the work - his head reaching to the clouds - his feet resting upon Earth. And let him take the step as if he stamped upon the Earth and the Earth quaked and rocked beneath him. As it is said “Clouds and Darkness are round about Him - lightnings and thunders are the habitation of His feet.” Its secret name is “The Step of the Avenger.”

2. It represents the involution and bringing forward of the Light into the material to aid the will of the Candidate in his search for and aspiration towards the Higher.

3. Standing as before described, in the form of the God, and elevating the mind to the contemplation of Kether, take the step like a stroke with the foot, bring the arms up above the head as if touching the Kether, and as the step is completed bring the hands over the head forwards. Thrust them out directly from the level of the eyes horizontally - arms extended, fingers straight, palms downwards, the hands directed towards the object it is wished to charge or to affect. At the same time, sink the head till the eyes look exactly between the thumbs. In this way, the rays from the eyes, from each finger and from the thumbs, must all converge upon the object attacked. If any of them disperse, it is a weakness.

Thus performed, this Sign is a symbol of tremendous attacking force and of projection of will power, and it should be employed in all cases where force of attack is required especially in charging of Talismans and the like. Generally, it is best to have the thumbs and all the fingers extended - but if a particular effect is desired, you may extend only the fingers appropriate thereto, keeping the rest folded back in the hand. Herewith also, may be combined the attribution of the Planets to the head: (Mars to the right nostril, Mercury to the Mouth, etc., as explained in the Microcosm Lecture), sending at the same time an imaginary ray of colour of the Planet desired from the part of the head attributed to it. But, when finished, be careful to withdraw the rays again or they will remain like so many outlets of astral force and thus exhaust you. The best way to protect yourself against this is to give the Sign of Silence immediately. For the first Sign should always be answered by the second. The secret names of the Saluting Sign is “The Attacking Sign” or “The Sign of the Enterer of the Threshold.”

2. It is the affirmation of the station of Harpocrates, wherein the Higher Soul of the Candidate is formulated in part of the admission Ceremony. It is the symbol of the Centre and the “Voice of the Silence” which answers in secret the thought of the heart.

3. The Sign of Silence withdraws the force put out by the Sign of the Enterer. Take upon thyself as before taught the colossal form of the God Harpocrates. Bring the left foot sharply back, both heels together - beat the ground once with the left foot as it is placed beside the right. Bring the left hand to the mouth and touch the centre of the lower lip with the left fore-finger. Close the other fingers and thumb, and drop the right hand to the side. Imagine that a watery vapor encircles and encloses you. This is the reflux of the current.

This Sign is also used as a protection against attack. The Sign represents a concentration of astral light about the person. Having given the Sign as above, it is a protection against all attack and danger of obsession. To make it yet stronger, the form of the God should be taken. If Spiritual force is required, formulate as if standing on a Lotus or rising from it. For force in contemplation and meditation, formulate as if seated upon a Lotus. But for more material force, as if standing upon a Dragon or a Serpent like some statues of Harpocrates. As a defence and protection, the Sign is as strong as the banishing pentagram, though of a different nature. And as the Sign of the Enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the Sword. From this Sign is a formula of invisibility derived.

The Secret Names of this Sign are: “The Sign of the God of Silence” or the “Sign of Defence or Protection.” It may be performed with any finger of either hand, but it is most protective when the left forefinger is used, the Water of Chesed, for the fingers of the right hand represent more violent action, and those of the left more watery action.

It may here be remarked that the so-called Christian Sign of Benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of Osiris, isis and Nephthys - or Spirit, Fire, and Water.

With regard to taking on mentally the forms of the Gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invokation or of evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc. For the forms of the Gods do here represent a certain symbolic material action of the Divine Forces.

1. The steps are taken and the Grip exchanged simultaneously. They mean seeking guidance in the darkness and silence of the Mysteries.

2. It shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often it fail at first. It inculcates the necessity for harmony and brotherly love - of doing away with pettiness and of too much self-concentration - for allowances for the weaknesses of others within limits - of shunning resolutely anything in the nature of slander. So that in the grip of the Neophyte the Initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. For, in the working of the Inner, where all invoke the same forces in the same manner, when he or she becomes unsympathetic with the rest, there is a separation from them, and though he weaken the combination of working, yet he still more certainly attracts upon himself a reflex current from the Avengers of Evil.

The Names of the God of Silence which is the Grand Word of this Grade also represents the silence of the Sacred Mysteries to be observed towards the Outer Order. It shows also the necessity for respect towards the secrets of any Frater or Soror committed to your care, not endeavouring to search them out for purposes of curiosity nor repeating them when discovered, nor in any way referring to them so as to wound the other, nor in any way employing them as a means of causing humiliation, but to keep them as a sacred trust and not to be deflected by them from acting justly and harmoniously together.

3. In any magical ceremony, or other working, if more than one member be taking part, all present, putting themselves into the form of the God as taught, should exchange Sign, Grip and Words, so as to establish a current of harmony and the affirmation of a mutual direction of will towards the same object.

1. Merely to guard the secrets of the Order against any Members resigned or not working; hence changed each Equinox.

2. It is an affirmation of the different spiritual as well as the different physical constitutions of the Candidates - that all natures cannot be the same without evil and injury resulting thereby - but that each nature should be brought to its own Kether - the best of its kind. This too, may be done in all things. It is the basis of Alchemy.

3. lt should be pronounced as if attracting the Solar Force - the Light of Nature, during the 6 months following the Equinox at which it is issued, as a link with the Solar Force, between that and the Order. This password, therefore, may also be used in a magical ceremony as attracting the support of the Light of Nature acting upon natural forces.

The whole formulae of the Ceremony of the Equinox are intended to create a magical link between the Sun, as the Light of Nature, and the Order; and it should be celebrated within 48 hours at least of the Sun’s actual entry into Aries or Libra. The single knock given by the Hierophant heralds the initiation of a fresh current. The Password, as already explained, is the symbol of the connecting link of the purpose of the Ceremony and therefore, before beginning a fresh operation to attract a fresh current, the Kerux proclaims that the former password is abrogated. In the whole Ceremony, save at the exchange of Insignia, the Hierophant, Hiereus, Hegemon, Stolistes and Dadouchos remain in their places - the Kerux, or Watcher of the Gods being the only one who moves.

First comes the establishment of a vertical current in the direction of the Middle Pillar by the exchange of words between the Hierophant and Hiereus, while the Hegemon, who is in the whole Ceremony of the Equinox the important Officer, by reason of his insignia, seals and arrests the current in the centre by a single knock and the words “I am the Reconciler between them.” Then follows the cross current established between the Stolistes and Dadouchos - again fixed and sealed by the Hegemon, thus symbolising the equilateral cross of the Elements (of which the centre would naturally be about the invisible station of Harpocrates) but is arrested by the Hegemon between the Pillars. The cross currents are thus thrown into the image of the Calvary Cross of the Rivers to ally it with the symbolism of Tiphareth and of the Sephiroth.

Then the Hierophant, Dadouchos, Hiereus, and Stolistes formulate a circle enclosing the symbol, which is again sealed by the Hegemon. Then the Officers, being careful to follow the course of the Sun deposit in turn, their Insignia upon the Altar, taking therefrom instead the mystical symbols of the Body of Osiris corresponding to their Cardinal Points. The Hegemon takes the Lamp of Kerux. The Kerux then circumambulates, halting at the Cardinal Points and facing them, representing the course of the Sun through the Zodiac in order to attract the Solar Ray, but under the control of its Superior, the Light of Osiris, and the adorations are performed at the Stations of the Kerubim to mark the limits of the Circle.

This time, it is with the Lamp of the Watcher of the Gods and with the Sign of the Calvary Cross of Tiphareth that the Hegemon seals in the centre the Solar Light. The formal assertion of the entry of a new current of Light is proclaimed, and the Mystic Words are recited to close the ceremony.

From this Ceremony there are many practical formulae derivable which will be easily comprehended by the Z.A.M. who has mastered the whole of this lecture. Only let him remember that the formulae of the Ceremony of the Equinox represents the sudden attraction and sealing of a Force in Nature then in operation - rather than a continuous and graduated ceremony to build up the same. Consequently also, it is well to use the password then in being as an adjunct to the other Names employed in magical ceremonies as bringing into operation the link with the Solar Light.

The Great Thoth is the highest aspect of the Hermes of the most ancient Egyptian Mysteries, and corresponds almost to the Great Angel Metatron. It is the Archangel of Kether in the Briatic World. The Mercury of the Romans must not be confused with this Great Hermes.

The doctrines of Gnosticism and of Valentinus approached those of the pure Qabalah. In them we find Speech and Silence. Across the Abyss of Silence comes the Primal Speech. The Divine Ones here referred to are the Aeons in the Atziluthic World. These formulae of knowledge are designed in terms cognizable to us in the lower world.

Eheieh - implicit and explicit sound. “Every being pronounces all its existence, the Name of the Lord of Life, by inspiration and expiration.”

Macroprosopus is Aima and Abba, Mother - Father. The two nostrils pass up and down the two breaths, as through the two Great Pillars. These throw all things into vibration; compare the Rashith ha-Gilgalim. Piercing of the Dragon’s Coils suggests freeing of Malkuth, which is also referred to as the Washing of the Garments of the Queen, the Inferror Mother. Then comes the Breaking Forth of the Light. Over Malkuth as Guardians are Metatron and Sandaiphon as the Two Pillars, and Nephesch ha-Messiah, the animal soul of Messiah, the Shekinah or Presence between the Kerubim.

The Borniess Ones of Time referred to are those Corruscations of the Divine Light which are above Kether of Atziluth. In such Supernal Realms, the Am Soph, though negative to us, is there intensely positive. Thence came forth the Gods, the Voice, the Aeons, and the Name.

The Egyptian Gods are generally most differentiated by their Crowns: Amen-Ra by the high feathers, Mo-ooth (Maut) has the same headdress as Horus. She corresponds to Aima Elohim. The high Hermes-Thoth has the same headress as Amoun Kneph, the Sacred Spirit. Remember that Thoth, Truth, has two aspects - the higher and the lower. The higher is Absolute, the lower is suitable to human comprehension. To tell the higher form of a truth to one who cannot understand it is to lie to him because, though correctly formulated, it will not be correctly received.

The Forms of Thmaah. There are four forms of spelling for the Goddess Thma-Est whereby she is attributable to the Four Letters of the Name, and therewith to the Elements and the Tree.

In the Equinox Ceremony, the Hegemon is Air, Spirit, and the principal officer. She reconciles from East to West, and from North to South, and in a circular formula.

The Golden Dawn Manuscripts

General Orders

EIGHT EXAMINATIONS

CATALOGUE OF MANUSCRIPTS

CATALOGUE OF FLYING ROLLS

Ritual of Pentagram

Ritual of Hexagram

Lotus Wand

Rose Cross

Sigils from the Rose

Five Implements

Enochi Clavis or the Tablets of Enoch

Clavicula Tabularum Enochi

The First WathctowerOrThe Great Quadrangle of the East

The Second Wathctower Or The Great Quadrangle of the West

The Tablet Of Union

The Third Wathctower Or The Great Quadrangle of the North

The Forth Wathctower Or The Great Quadrangle of the South

Adeptus Minor Obligation

Consecration Ceremony Of The Vault

History

Unknown

Hermes Vision - Lineal Figures

THE VISION OF THE UNIVERSAL MERCURY

LINEAL FIGURES ON THE TREE OF LIFE

Tarot Description

THE TAROT

Astronomic Tarot

Tarot Star Maps

Key to Tarot Divination

Tarot Tabulated Rules

Enochian Attributions

THE ATTRIBUTION OF THE NAME Yod He Vau He

The Enochian Calls

THE FORTY-EIGHT ANGELICAL KEYS OR CALLS

Microcosm

THE MICROCOSM - MAN

Hodos Chamelionis

CONCERNING THE TREE OF LIFE

Pyramid Gods

EGYPTIAN GOD FORMS

Chess and Chaturanga

CHATURANGA AND SHATRANJ

Chess Formulae and Rules

UPON THE ROSICRUCIAN RITUAL OF THE RELATION BETWEEN CHESS AND TAROT

Upon the Neophyte Ritual

THE ENTERER OF THE THRESHOLD

Ceremonial Magic

THE FORMULAE OF THE MAGIC OF LIGHT

Symbolism

THE SYMBOLISM OF THE ADMISSION OF THE CANDIDATE

The First Wathctower
Or
The Great Quadrangle of the East

The Second Wathctower
Or
The Great Quadrangle of the West

The Third Wathctower
Or
The Great Quadrangle of the North

The Forth Wathctower
Or
The Great Quadrangle of the South

UPON THE ROSICRUCIAN RITUAL
OF THE RELATION BETWEEN CHESS AND TAROT