Do What Do Will



Aleister Crowley



(Published in The Equinox Vol.I. No.I. :)

BOOK I - The foundations of the Temple of SOLOMON THE KING
and The nine cunning Craftsmen who laid them between the Watch-towers of Night & Day.

(Published in The Equinox Vol.I. No.II. :)

BOOK II - The Scaffolding of the Temple of SOLOMON THE KING
and The ten mighty Supports which are set between the Pillars of Death and Life.

(Published in The Equinox Vol.I. No.III. :)

(Published in The Equinox Vol.I. No.IV. :)

(Published in The Equinox Vol.I. No.V. :)

(Published in The Equinox Vol.I. No.VII. :)

(Published in The Equinox Vol.I. No.VIII. & No.IX. & No.X. :)

BOOK III - The Portal of the Temple of SOLOMON THE KING


[ « back to TOC ]


To plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. Otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our "dis"-beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time.

It is needles to say that medical materialism draws in point of fact no such sweeping skeptical conclusion. It is sure, just as every simple man is sure, that some states of mind are inwardly superior to others, and reveal to us more truth, and in this it simply makes use of an ordinary spiritual judgment. It has no physiological theory of the production of these its favourite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent.  


And there was given me a reed like unto a rod: and the angel stood, saying,
Rise, and measure the temple of God and the altar, and them that worship therein. — Rev. xi. 1. 

[ « back to TOC ]




There must have been a time in the life of every student of the Mysteries when he has paused whilst reading the work or the life of some well-known Mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the question: "Is this one telling me the truth?" 

Still more so does this strike us when we turn to any commentative work upon Mysticism, such as Récéjac's "Bases of the Mystic Knowledge," or William James's "Varieties of Religious Experience." In fact, so much so, that unless we are more than commonly sceptical of the wordy theories which attempt to explain these wordy utterances we are bound to clasp hands with the great school of medical-materialism, which is all but paramount at the present hour, and dismiss all such as have had a glimpse of something we do not see as detraques, degenerates, neuropaths, psychopaths, hypochondriacs, and epileptics. 

Well, even if we do, these terms explain very little, and in most cases, especially when applied to mystic states, nothing at all; nevertheless they form an excellent loophole out of which the ignorant may crawl when faced with a difficulty they have not the energy or wit to surmount.

True, the utter chaos amongst all systems of magic and mysticism that has prevailed in the West during the last two thousand years, partially, if not entirely, accounts for the uncritical manner in which these systems have been handled by otherwise critical minds. 

Even to-day, though many thousand years after they were first written down, we find a greater simplicity and truth in the ancient rituals and hymns of Egypt and Assyria than in the extraordinary entanglement of systems that came to life during the first five hundred years of Christian era. And in the East, from the most remote antiquity to the present day, scientific systems of illuminism have been in daily practice from the highest to the lowest in the land; though, as we consider, much corrupted by an ignorant priestcraft, by absurd superstitions and by a science which fell to a divine revelation in place of rising to a sublime art. 

In the West, for some fifteen hundred years now, Christianity has swayed the minds of men from the Arctic seas to the Mediterranean. At first but one of many small excrescent faiths, which sprang up like fungi amongst the superb débris of the religions of Egypt, Babylonia, and Greece, it was not long before (on account of its warlike tenets and the deeply magical nature of its rites[1]) it forced its head and then its arms above the shoulders of its weaker brothers; and when once in a position to strike, so thoroughly bullied all competitors that the few who inwardly stood outside the Church, to save the bruised skins of the faiths they still held dear, were, for self- preservation, bound to clothe them in the tinsel of verbosity, in wild values and extravagant symbols and cyphers; the result being that chaos was heaped upon chaos, till at last all sense became cloaked in a truculent obscurantism. Still, by him who has eyes will it be seen that through all this darkness there shone the glamour of a great and beautiful Truth. 

Little is it to be wondered then, in these present shallow intellectual days, that almost any one who has studied, or even heard of, the theories of any notorious nobody of the moment at once relegates to the museum or the waste-paper basket these theories and systems, which were once the very blood of the world, and which in truth are so still, though few suspect it. 

Truth is Truth; and the Truth of yesterday is the Truth of to-day, and the Truth of to-day is the Truth of to- morrow. Our quest, then, is to find Truth, and to cut the kernel from the husk, the text from the comment. 

To start from the beginning would appear the proper course to adopt; but if we commence sifting the shingle from the sand with the year 10,000 B.C. there is little likelihood of our ever arriving within measurable distance of the present day. Fortunately, however, for us, we need not start with any period anterior to our own, or upon any subject outside of our own true selves. But two things we must learn, if we are ever to make ourselves intelligible to others, and these are, firstly an alphabet, and secondly a language whereby to express our thoughts; for without some definite system of expression our only course is to remain silent, lest further confusion be added to the already bewildering chaos.

It will be at once said by any one who has read as far as this: "I lay you whatever odds you name that the writer of this book will prove to be the first offender!" And with all humility will we at once plead guilty to this offence. Unfortunately it is so, and must at first be so; yet if in the end we succeed in creating but the first letter of the new Alphabet we shall not consider that we have failed; far from it, for we shall rejoice that, the entangled threshold having been crossed, the goal, though distant, is at last in sight. 

In a hospital a chart is usually kept for each patient, upon which may be seen the exact progress, from its very commencement, of the case in question. By it the doctor can daily judge the growth or decline of the disease he is fighting. On Thursday, let us say, the patient's temperature in 100°; in the evening he is given a cup of beef-tea (the patient up to the present having been kept strictly on milk diet); on the following morning the doctor finds that his temperature has risen to 102°, and at once concludes that the fever has not yet sufficiently abated for a definite change of diet to be adopted, and, "knocking off" the beef-tea, down drops the temperature. 

Thus, if he be a worthy physician, he will study his patient, never overlooking the seemingly most unimportant details which can help him to realise his object, namely, recovery and health. 

Not only does this system of minute tabulation apply to cases of disease and sickness, but to every branch of healthy life as well, under the name of "business"; the best business man being he who reduces his special occupation in life from "muddle" to "science." 

In the West religion alone has never issued from chaos; and the hour, late though it be, has struck when without fear or trembling adepts have arisen to do for Faith what Copernicus, Kepler, and Newton did for what is vulgarly known as "Science." And as Faith, growing old before its day, held back Science with a cruel hand, so let us now, whilst Science is still young, step briskly forward and claim our rights, lest if we halt we too shall find the child of the Morning once again strangled in the maw of a second Night. 

Now, even to such as are still mere students in the mysteries, it must have become apparent that there are moments in the lives of others, if not in their own, which bring with them an enormous sense of inner authority and illumination; moments which created epochs in our lives, and which, when they have gone, stand out as luminous peaks in the moonlight of the past. Sad to say, they come but seldom, so seldom that often they are looked back upon as miraculous visitations of some vastly higher power beyond and outside of ourselves. But when they do come the greatest joys of earth wither before them like dried leaves in the fire, and fade from the firmament of our minds as the stars of night before the rising sun. 

Now, if it were possible to induce these states of ecstasy or hallucination, or whatever we care to call them, at will, so to speak, we should have accomplished what was once called, and what is still known as, the Great Work, and have discovered the Stone of the Wise, that universal dissolvent. Sorrow would cease and give way to joy, and joy to a bliss quite unimaginable to all who have not as yet experienced it. 

St. John of the Cross, writing of the "intuitions" by which God reaches the soul, says:

"They enrich us marvellously. A single one of them may be sufficient to abolish at a stroke certain imperfections of which the soul during its whole life has vainly tried to rid itself, and to leave it adorned with virtues and loaded with supernatural gifts. A single one of the intoxicating consolations may reward it for all the labours undergone in its life — even were they numberless. Invested with an invincible courage, filled with an impassioned desire to suffer for its God, the soul then is seized with a strange torment — that of not being allowed to suffer enough."[2]

In the old days, when but a small portion of the globe was known to civilised man, the explorer and the traveller would return to his home with weird, fantastic stories of long-armed hairy men, of impossible monsters, and countries of fairy-like wonder. But he who travels now and who happens to see a gorilla, or a giraffe, or perchance a volcano, forgets to mention it even in his most casual correspondence! And why? Because he has learnt to understand that such things are. He has named them, and, having done so, to him they cease as objects of interest. In one respect he gives birth to a great truth, which he at once cancels by giving birth to a great falsehood; for his reverence, like his disdain, depends but on the value of a name. 

Not so, however, the adept; for as a zoologist does not lose his interest in the simian race because he has learnt to call a long-armed hairy man a gorilla; so he, by learning to explain himself with clearness, and to convey the image of his thoughts with accuracy to the brain of another, is winnowing the wheat from the chaff, the Truth from the Symbol of Truth. 

Now when St. John of the Cross tells us that a single vision of God may reward us for all the labours of this life, we are at perfect liberty, in these tolerant days, to cry "Yea!" or "Nay!" We may go further: we may extol St. John to the position of a second George Washington, or we may call him "a damned liar!" or, again, if we do not wish to be considered rude, a "neuropath," or some other equally amiable synonym. But none of these expressions explains to us very much; they are all equally vague — nay (curious to relate!), even mystical — and as such appertain to the Kingdom of Zoroaster, that realm of pure faith: i.e., faith in St. John, or faith in something opposite to St. John. 

But now let us borrow from Pyrrho — the Sceptic, the keen-sighted man of science — that word "WHY," and apply it to our "Yea" and our "Nay," just as a doctor questions himself and the patient about the disease; and we shall very soon find that we are being drawn to a logical conclusion, or at least to a point from which such a conclusion becomes possible.[3]

And from this spot the toil of the husbandman must not be condemned until the Season arrives in which the tree he has planted bears fruit; then by its fruit shall it be known, and by its fruit shall it be judged.[4]

This application of the word "Why" is the long and short of what has been called Scientific Illuminism,[5] or the science of learning how not to say "Yes" until you know that it is YES, and how not to say "No" until you know that it is NO. It is the all-important word of our lives, the corner- stone of the Temple, the keystone of the arch, the flail that beats the grain from the chaff, the sieve through which Falsehood passes and in which Truth remains. It is, indeed, the poise of the balance, the gnomon of the sun-dial; which, if we learn to read aright, will tell us at what hour of our lives we have arrived. 

Through the want of it kingdoms have fallen into decay and by it empires have been created; and its dreaded foe is of necessity "dogma."

Directly a man begins to say "Yes" without the question "Why?" he becomes a dogmatist, a potential, if not an actual liar. And it is for this reason that we are so bitterly opposed to and use such scathing words against the present- day rationalist[6] when we attack him. For we see he is doing for Darwin, Huxley, and Spencer what the early Christian did for Jesus, Peter, and Paul; and that is, that he, having already idealised them, is now in the act of apotheosising them. Soon, if left unattacked, will their word become THE WORD, and in the place of the "Book of Genesis" shall we have the "Origin of Species," and in the place of the Christian accepting as Truth the word of Jesus shall we have the Rationalist accepting as Truth the word of Darwin. 

But what of the true man of science? say you; those doubting men who silently work in their laboratories, accepting no theory, however wonderful it may be, until theory has given birth to fact. We agree — but what of the Magi? answer we; the few fragments of whose wisdom which escaped the Christian flames will stand in the eyes of all men as a wonder. It was the Christians who slew the magic of Christ, and so will it be, if they are allowed to live, 

the Rationalists who will slay the magic of Darwin; so that four hundred years hence perchance will some disciple of Lamarck be torn to pieces in the rooms of the Royal Society by the followers of Haeckel, just as Hypatia, that disciple of Plato, was torn to pieces in the Church of Christ by followers of St. John. 

We have nothing to say against the men of science, we have nothing to say against the great Mystics — all hail to both! But such of their followers who accepted the doctrines of either the one or the other as a dogma we here openly pronounce to be a bane, a curse, and a pestilence to mankind. 

Why assume that only one system of ideas can be true? And when you have answered this question there will be time enough to assume that all other systems are wrong. Start with a clean sheet, and write neatly and beautifully upon it, so that others can read you aright; do not start with some old palimpsest, and then scribble all over it carelessly, for then indeed others will come who will of a certainty ready you awry. 

If Osiris, Christ, and Mahomet were mad, then indeed is madness the key to the door of the Temple. Yet if they were only called mad for being wise beyond the sane, then ask you why their doctrines brought with them the crimes of bigotry and the horrors of madness? And our answer is, that though they loved Truth and wedded Truth, they could not explain Truth; and their disciples therefore had to accept the symbols of Truth for Truth, without the possibility of asking "Why?" or else reject Truth altogether. Thus it came about that the greater the Master the less was he able to explain himself, and the more obscure his explanations the darker became the minds of his followers. It was the old story of the light that blinded the darkness. You can teach a bushman to add one to one, and he may after some teaching grasp the idea of "two"; but do not try to tech him the differential calculus! The former may be compared to the study of the physical sciences, the latter to that of the mental; therefore all the more should we persevere to work out correctly the seemingly most absurd, infinitesimal differences, and perchance one day, when we have learnt how to add unit to unit, a million and a millionth part of a unit will be ours. 

We will now conclude this part of our preface with two long quotations from Prof. James's excellent book; the first of which, slightly abridged, is as follows: 

"It is the terror and beauty of phenomena, the 'promise' of the dawn and of the rainbow, the 'voice' of the thunder, the 'gentleness' of the summer rain, the 'sublimity' of the stars, and not the physical laws which these things follow, by which the religious mind still continues to be most impressed; and just as of yore the devout man tells you that in the solitude of his room or of the fields he still feels the divine presence, and that sacrifices to this unseen reality fill him with security and peace. 

"Pure anachronism! says the survival-theory; — anachronism for which deanthropomorphization of the imagination is the remedy required. The less we mix the private with the cosmic, the more we dwell in universal in impersonal terms, the truer heirs of Science we become. 

"In spite of the appeal which this impersonality of the scientific attitude makes to a certain magnanimity of temper, I believe it to be shallow, and I can now state my reason in comparatively few words. That reason is that, so long as we deal with the cosmic and the general, we deal only with the symbols of reality, but as soon as we deal with the private and personal phenomena as such, we deal with realities in the completest sense of the term. I think I can easily make clear what I mean by these words. 

"The world of our experience consists at all times of two parts, an objective and a subjective part, of which the former may be incalculably more extensive than the latter, and yet the latter can never be omitted or suppressed. The objective part is the sum total of whatsoever at any given time we may be thinking of, the subjective part is the inner 'state' in which the thinking comes to pass. What we think of may be enormous -- the cosmic times and spaces, for example — whereas the inner state may be the most fugitive and paltry activity of mind. Yet the cosmic objects, so far as the experience yields them, are but ideal pictures of something whose existence we do not inwardly possess, but only point at outwardly, while the inner state is our very experience itself; its reality and that of our experience are one. A conscious field plus its object as felt or thought of plus an attitude towards the object plus the sense of a self to whom the attitude belongs — such a concrete bit of personal experience may be a small bit, but it is a solid bit as long as it lasts; not hollow, not a mere abstract element of experience, such as the 'object' is when taken all alone. It is a full fact, even though it be an insignificant fact; it is of the kind to which all realities whatsoever must belong; the motor currents of the world run through the like of it; it is on the line connecting real events with real events. That unshareable feeling which each one of us has of the pinch of his individual destiny as he privately feels it rolling out on fortune's wheel may be disparaged for its egotism, may be sneered at as unscientific, but it is the one thing that fills up the measure of our concrete actuality, and any would-be existence that should lack such a feeling, or its analogue, would be a piece of reality only half made up. 

"If this be true, it is absurd for science to say that the egotistic elements of experience should be suppressed. The axis of reality runs solely through the egotistic places — they are strung upon it like so many beads. To describe the world with all the various feelings of the individual pinch of destiny, all the various spiritual attitudes, left out from the description — they being as describable as anything else — would be something like offering a printed bill of fare as the equivalent for a solid meal. Religion makes no such blunders. ... A bill of fare with one real raisin on it instead of the word 'raisin' and one real egg instead of the word 'egg' might be an inadequate meal, but it would at least be a commencement of reality. The contention of the survival-theory that we ought to stick to non-personal elements exclusively seems like saying that we ought to be satisfied forever with reading the naked bill of fare. . . . It does not follow, because our ancestors made so many errors of fact and mixed them with their religion, that we should therefore leave off being religious at all. By being religious we establish ourselves in possession of ultimate reality at the only points at which reality is given us to guard. Our responsible concern is with our private destiny after all." [7]

"We must next pass beyond the point of view of merely subjective utility, and make inquiry into the intellectual content itself.

"First, is there, under all the discrepancies of the creeds, a common nucleus to which they bear their testimony unanimously? 

"And second, ought we to consider the testimony true? 

"I will take up the first question first, and answer it immediately in the affirmative. The warring gods and formulas of the various religions do indeed cancel each other, but there is a certain uniform deliverance in which religions all appear to meet. It consists of two parts: 

"(1) An uneasiness; and 

"(2) Its solution. 

"1. The uneasiness, reduced to its simplest terms, is a sense that there is something wrong about us as we naturally stand. 

"2. The solution is a sense that we are saved from the wrongness by making proper connection with the higher powers. 

"In those more developed minds which alone we are studying, the wrongness takes a moral character, and the salvation takes a mystical tinge. I think we shall keep well within the limits of what is common to all such minds if we formulate the essence of their religious experience in terms like these: 

"The individual, so far as he suffers from his wrongness and criticises it, is to that extent consciously beyond it, and in at least possible touch with something higher, if anything higher exist. Along with the wrong part there is thus a better part of him, even though it may be but a most helpless germ. With which part he should identify his real being is by no means obvious at this stage; but when Stage 2 (the stage of solution or salvation) arrives, the man identifies his real being with the germinal higher part of himself; and does so in the following way: He becomes conscious that this higher part is conterminous and continuous with a MORE of the same quality, which is operative in the universe outside of him, and which he can keep in working touch with, and in a fashion get on board of and save himself when all his lower being has gone to pieces in the wreck" [8]

These last few lines bring us face to face with the subject of this volume, viz.: — 


To enter upon a somewhat irrelevant matter, this is what actually happened to the complier of this book: 

For ten years he had been a sceptic, in that sense of the word which is generally conveyed by the terms infidel, atheist, and freethinker; then suddenly, in a single moment, he withdrew all the scepticism with which he had assailed religion, and hurled it against freethought itself; and as the former had crumbled into dust, so now the latter vanished in smoke. 

In this crisis there was no sickness of soul, no division of self; for he simply had turned a corner on the road along which he was travelling and suddenly became aware of the fact that the mighty range of snow-capped mountains upon which he had up to now fondly imagined he was gazing was after all but a great bank of clouds. So he passed on smiling to himself at his own childlike illusion. 

Shortly after this he became acquainted with a certain brother of the Order of A.·. A.·.; and himself a little later became an initiate in the first grade of that Order. 

In this Order, at the time of his joining it, was a certain brother of the name of P., who had but just returned from China, and who had been six years before sent out by the Order to journey through all the countries of the world and collect all knowledge possible in the time which touched upon the mystical experiences of mankind. This P. had to the best of his ability done, and though he had only sojourned in Europe, in Egypt, India, Ceylon, China, Burma, Arabia, Siam, Tibet, Japan, Mexico, and the United States of America, so deep had been his study and so exalted had been his understanding that it was considered by the Order that he had collected sufficient material and testimony whereon to compile a book for the instruction of mankind. And as Frater N.S.F. was a writer of some little skill, the diaries and notes of Frater P. were given to him and another, and they were enjoined to set them together in such a manner that they would be an aid to the seeker in the mysteries, and would be as a tavern on a road beset with many dangers and difficulties, wherein the traveller can find good cheer and wine that strengtheneth and refresheth the soul. 

It is therefore earnestly hoped that this book will become as a refuge to all, where a guide may be hired or instructions freely sought; but the seeker is requested — nay, commanded — with all due solemnity by the Order of the A.·. A.·. to accept nothing as Truth until he has proved it so to be, to his own satisfaction and to his own honour. 

And it is further hoped that he may, upon closing this book, be somewhat enlightened, and, even if as through a glass darkly, see the great shadow of Truth beyond, and one day enter the Temple. 

So much for the subject; now for the object of this volume:


"Lytton calls him Adonai in 'Zanoni,' and I often use this name in the note-books.

"Abramelin calls him Holy Guardian Angel. I adopt this: 

"1. Because Abramelin's system is so simple and effective. 

"2. Because since all theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man. 

"3. Because a child can understand it. 

"Theosophists call him the Higher Self, Silent Watcher, or Great Master. 

"The Golden Dawn calls him the Genius. 

"Gnostics say the Logos. 

"Zoroaster talks about uniting all these symbols into the form of a Lion — see Chaldean Oracles. [10] 

"Anna Kingsford calls him Adonai (Clothed with the Sun). Buddhists call him Adi-Buddha — (says H. P. B.)

"The Bhagavad-Gita calls him Vishnu (chapter xi.). 

"The Yi King calls him "The Great Person." 

"The Qabalah calls him Jechidah. [11] 

"We also get metaphysical analysis of His nature, deeper and deeper according to the subtlety of the writer; for this vision — it is all one same phenomenon, variously coloured by our varying Ruachs [12] — is, I believe, the first and the last of all Spiritual Experience. For though He is attributed to Malkuth, [13] and the Door of the Path of His overshadowing, He is also in Kether (Kether is in Malkuth and Malkuth in Kether — "as above, so beneath"), and the End of the "Path of the Wise" is identity with Him.

"So that while he is the Holy Guardian Angel, He is also Hua [14]  and the Tao. [15]

"For since Intra Nobis Regnum deI [16] all things are in Ourself, and all Spiritual Experience is a more of less complete Revelation of Him.

"Yet it is only in the Middle Pillar [17] that His manifestation is in any way perfect.

"The Augoedes invocation is the whole thing. Only it is so difficult; one goes along through all the fifty gates of Binah [18] at once, more or less illuminated, more or less deluded. But the First and the Last is this Augoeides Invocation."


This Book is divided into four parts:

    I. The Foundations of the Temple. 

    II. The Scaffolding of the Temple. 

    III. The Portal of the Temple. 

    IV. The Temple of Solomon the King. 

Three methods of expression are used to enlighten and instruct the reader:  
    (a) Pictorial symbols. 

    (b) Metaphorically expressed word-pictures. 

    (c) Scientifically expressed facts. 

The first method is found appended to each of the four Books, balancing, so to speak, Illuminism and Science. 

The second method is found almost entirely in the first Book and the various pictures are entitled: [19] 

The Black Watch-tower, or the Dreamer.

The Miser, or the Theist. 

The Spendthrift, or the Pantheist. 

The Bankrupt, or the Atheist. 

The Prude, or the Rationalist. 

The Child, or the Mystic. 

The Wanton, or the Sceptic. 

The Slave, or he who stands before the veil of the Outer Court. 

The Warrior, or he who stands before the veil of the Inner Court. 

The King, or he who stands before the veil of the Abyss. 

The White Watch-tower, or the Awakened One.

The third method is found almost entirely in the second Book

The third and fourth Books of this essay consist of purely symbolic pictures. For the Key of the Portal the neophyte must discover for himself; and until he finds the Key the Temple of Solomon the King must remain closed to him. 



[1] Primitive Christianity had a greater adaptability than any other contemporary religion of assimilating to itself all that was more particularly pagan in polytheism; the result being that it won over the great masses of the people, who then were, as they are now, inherently conservative. 

[2] "OEuvres," ii. 320. Prof. William James writes: "The great Spanish mystics, who carried the habit of ecstasy as far as it has often been carried, appear for the most part to have shown indomitable spirit and energy, and all the more so for the trances in which they indulged."  

Writing of St. Ignatius, he says: "St. Ignatius was a mystic, but his mysticism made him assuredly one of the most powerful practical human engines that ever lived" ("The Varieties of Religious Experience," p. 413). 

[3] "In the natural sciences and industrial arts it never occurs to any one to try to refute opinions by showing up their author's neurotic constitution. Opinions here are invariably tested by logic and by experiment, no matter what may be their author's neurological type. It should be no otherwise with religious opinions." — "The Varieties of Religious Experience," pp. 17, 18. 

[4] "Dr. Maudsley is perhaps the cleverest of the rebutters of supernatural religion on grounds of origin. Yet he finds himself forced to write ('Natural Causes and Supernatural Seemings,' 1886, pp. 256, 257):  

    "'What right have we to believe Nature under any obligation to do her work by means of complete minds only? She may find an incomplete mind a more suitable instrument for a particular purpose. It is the work that is done, and the quality in the worker by which it was done, that is alone of moment; and it may be no great matter from a cosmical standpoint if in other qualities of character he as singularly defective — if indeed he were hypocrite, adulterer, eccentric, or lunatic. ... Home we come again, then, to the old and last resort of certitude, — namely the common assent of mankind, or of the competent by instruction and training among mankind.'  

    "In other words, not its origin, but the way in which it works on the whole, is Dr. Maudsley's final test of a belief. This is our own empiricist criterion; and this criterion the stoutest insisters on supernatural origin have also been forced to use in the end." — "The Varieties of Religious Experience," pp. 19, 20.  

    To put it vulgarly, "the proof of the pudding is in the eating," and it is sheer waste of time to upbraid the cook before tasting of his dish.

[5] Or Pyrrho-Zoroastrianism.

[6] "We have to confess that the part of it [mental life] of which rationalism can give an account is relatively superficial. It is the part that has the "prestige" undoubtedly, for it has the loquacity, it can challenge you for proofs, and chop logic, and put you down with words. But it will fail to convince or convert you all the same, if your dumb intuitions are opposed to its conclusions. If you have intuitions at all, they come from a deeper level of your nature than the loquacious level which rationalism inhabits." — "The Varieties of Religious Experience," p. 73.

[7] "The Varieties of Religious Experience," pp. 498-501. 

[8] "The Varieties of Religious Experience", pp. 507, 508

[9] From a letter of Fra P. 

[10] "A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of Light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the Form of a Lion."

[11] WEH note: In the sense used here, it might be more accurate to say "Neshamiah". 

[12] Ruach: the third form, the Mind, the Reasoning Power, that which possesses the Knowledge of Good and Evil.

[13] Malkuth: the tenth Sephira. 

[14] The supreme and secret title of Kether. 

[15] The great extreme of the Yi King. 

[16] I.N.R.I. 

[17] Or "Mildness," the Pillar on the right being that of "Mercy," and that on the left "Justice." These refer to the Qabalistic Tree of Life. 

[18] Binah: the third Sephira, the Understanding. She is the Supernal Mother, as distinguished from Malkuth, the Inferior Mother. (Nun) is attributed to the Understanding; its value is 50. Vide "The Book of Concealed Mystery," sect. 40. 

[19] Nine pictures between Darkness and Light, or eleven in all. The union of the Pentagram and the Hexagram is to be noted; also the eleven-lettered name ABRAHADABRA; 418; Achad Osher, or One and Ten; the Eleven Averse Sephiroth; and Adonai.

[ « back to TOC ]


The foundations of the Temple 
The nine cunning Craftsmen who 
laid them between the 
Watch-towers of 
Night & Day. 

(Published in The Equinox Vol.I. No.I.)

And from that place are cast  
out all the Lords who are the  
exactors of the debts of man-   
kind, and they are subjugated. 

[The Greater Holy Assembly, xx. 440.]

nine-pointed Star

[click image to enlarge]

{Illustration on this page: This is a nine-pointed star, unicursal in design, with the points filled in by black triangle wedges about 1/16 inch from the outline. The unicrusality is such that lines connecting the points of the star pass centerward of three points in every instance. The center is occupied by a white disk such that the circumference of the disk is 1/16 inch larger than a disk coterminus with the inner angles of the points of the outer star. This disk completely obscures the continuations of the lines which make the noneagram unicursal, but the inner angles complete themselves upon it. The white disk cuts arcs to form bases for the black "triangle" wedges. On top of this disk are two triangles, one white (black outlined and white between the outlines) and the other black (composed of thick lines or bars), which form a hexagram exactly circumscribed by an invisible circle coterminus with the points of the inner angles of the noneagram and 1/16 inch smaller than the concentric white disk. The triangles oriented with the black triangle apex down and white triangle apex up. The outer edges of the black triangle are continuations of lines forming the unicursal nine-pointed star for three lines. These two triangles are interlaced in such fashion that traveling from any apex counterclockwise crosses over a line of the opposite color, then under a line of the opposite color and then reaches an adjacent apex of the same triangle} 

[ « back to TOC ]


WHO has not, at some period during his life, experienced that strange sensation of utter bewilderment on being awakened by the sudden approach of a bright light across the curtained threshold of slumber; that intoxicating sense of wonderment, that hopeless inability to to open wide the blinded eyes before the dazzling flame which has swept night into the corners and crannies of the dark bedchamber of sleep? 

Who, again, has not stepped from the brilliant sunlight of noon into some shadowy vault, and, groping along its dark walls, has found all there to be but as the corpse of day wrapped in a starless shroud of darkness? 

Yet as the moments speed by the sight grows accustomed to the dazzling intruder; and as the blinding, shimmering web of silver which he has thrown around us melts like a network of snow before the awakening fire of our eyes, we perceive that the white flame of bewilderment which had but a moment ago enwrapped us as a mantle of lightnings, is, but in truth, a flickering rushlight fitfully expiring in an ill-shapen socket of clay. And likewise in the darkness, as we pass along the unlit arches of the vault, or the lampless recesses which, toad-like, squat here and there in the gloom, dimly at first do the mouldings of the roof and the cornices of the walls creep forth; and then, as the twilight becomes more certain, do they twist and writhe into weirdly shapen arabesques, into fanciful figures, and contorted faces; which, as we advance, bat-like flit into the depths of a deeper darkness beyond. 

Stay! — and but for a moment hurry back, and bring with you that little rushlight we left spluttering on the mantel-shelf of sleep. Now all once again vanishes, and from the floor before us jut up into the shadowland of darkness the stern grey walls of rock, the age-worn architraves, the clustered columns, and all the crumbling capitols of Art, where the years alone sit shrouded slumbering in their dust and mould — a haunting memory of long-forgotten days. 

O dreamland of wonder and mystery! like a tongue of gold wrapped in a blue flame do we hover for a moment over the Well of Life; and then the night-wind rises, and wafts us into the starless depths of the grave. We are like gnats hovering in the sunbeams, and then the evening falls and we are gone: and who can tell whither, and unto what end? Whether to the City of Eternal Sleep, or to the Mansion of the Music of Rejoicing? 

O my brothers! come with me! follow me! Let us mount the dark stairs of this Tower of Silence, this Watch-tower of Night; upon whose black brow no flickering flame burns to guide the weary wanderer across the mires of life and through the mists of death. Come, follow me! Grope up these age-worn steps, slippery with the tears of the fallen, and bearded with the blood of the vanquished and the salt of the agony of failure. Come, come! Halt not! Abandon all! Let us ascend. Yet bring with ye two things, the flint and the steel — the slumbering fire of Mystery, and the dark sword of Science; that we may strike a spark, and fire the beacon of Hope which hangs above us in the brasier of Despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that Temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of Eternity, and upon whose altar flashes the mystic eucharist of God.

[ « back to TOC ]


"GOD." What a treasure-house of wealth lies buried in that word! what a mine of precious stones! — Ptah, Father of Beginnings, he who created the Sun and the Moon; Nu, blue, starry lady of Heaven, mistress and mother of the gods; Ea, Lord of the Deep; Istar — "O Thou who art set in the sky as a jewelled circlet of moonstone"; Brahma the golden, Vishnu the sombre, and Siva the crimson, lapped in seas of blood. Everywhere do we find Thee, O Thou one and awful Eidolon, who as Aormuzd once didst rule the sun-scorched plains of Euphrates, and as Odin the icy waves and the shrieking winds, round the frozen halls of the North. 

Everywhere! — everywhere! And yet now Thou art again God, nameless to the elect — O Thou vast inscrutable Pleroma built in the Nothingness of our imagination! — and to the little ones, the children who play with the units of existence, but a myriad-named doll a cubit high, a little thing to play with — or else: an ancient, bearded Father, with hair as white as wool, and eyes like flames of fire; whose voice is as the sound of many waters, in whose right hand tremble the seven stars of Heaven, and out of whose mouth flashes forth a flaming sword of fire. There dost Thou sit counting the orbs of Space, and the souls of men: and we tremble before Thee, worshipping, glorifying, supplicating, beseeching; lest perchance Thou cast us back into the furnace of destruction, and place us not among the gold and silver of Thy treasury. 

True, Thou hast been the great Miser of the worlds, and the Balances of Thy treasure-house have weighed out Heaven and Hell. Thou hast amassed around Thee the spoil of the years, and the plunder of Time and of Space. All is Thine, and we own not even the breath of our nostrils, for it is but given us on the usury of our lives. 

Still from the counting-house of Heaven Thou hast endowed us with a spirit of grandeur, an imagination of the vastness of Being. Thou hast taken us out of ourselves, and we have counted with Thee the starry hosts of night, and unbraided the tangled tresses of the comets in the fields of Space. We have walked with Thee at Mamre, and talked with Thee in Eden, and listened to Thy voice from out the midst of the whirlwind. And at times Thou hast been a Father unto us, a joy, strong as a mighty draught of ancient wine, and we have welcomed Thee! 

But Thy servants — those self-seeking, priestly usurers — See! how they have blighted the hearts of men, and massed the treasure of Souls into the hands of the few, and piled up the coffers of the Church. How they racked from us the very emblems of joy, putting out our eyes with the hot irons of extortion, till every pound of human flesh was soaked as a thirsty sponge in a well of blood: and life became a hell, and men and women went singing, robed in the san-benitopainted with flames and devils, to the stake; to seek in the fire the God of their forefathers  — that stern Judge who with sworded hand was once wont to read out the names of the living from the Book of Life, and exalt the humble on the golden throne of tyrants. 

Yet in these ages of crucifix, of skull, and of candle; these ages of auto-da-fe and in pace; these ages when the tongue jabbered madness and the brain reeled in delirium, and the bones were split asunder, and the flesh was crushed to pulp, was there still in the darkness a glamour of truth, as a great and scarlet sunset seen through the memory of years. Life was a shroud of horror, yet it was life! Life! life in the awful hideous grandeur of gloom, until death severed the dull red thread with a crooked sword of cruel flame. And Love, a wild, mad ecstasy, broken-winged, fluttering before the eyeless sockets of Evil, as the souls of men were bought and sold and bartered for, till Heaven became a bauble of the rich, and Hell a debtor's dungeon for the poor. Yet amongst those rotting bones in the oubliette, and in those purple palaces of papal lust, hovered that spirit of life, like a golden flame rolled in a cloud of smoke over the dark altar of decay. 

Listen: "Have you got religion? ... Are you saved? ... Do you love Jesus?" ... "Brother, God can save you. ... Jesus is the sinner's friend. ... Rest your head on Jesus ... dear, dear Jesus!" Curse till thunder shake the stars! curse till this blasphemy is cursed from the face of heaven! curse till the hissing name of Jesus, which writhes like a snake in a snare, is driven from the kingdom of faith! Once "Eloi, Eloi, Lamma Sabachthani" echoed through the gloom from the Cross of Agony; now Jerry McAuley, that man of God, ill-clothed in cheap Leeds shoddy, bobbing in a tin Bethel, bellows, "Do you love Jesus?" and talks of that mystic son of Him who set forth the sun and the moon, and all the hosts of Heaven, as if he were first cousin to Mrs. Booth or to Aunt Sally herself. 

Once man in the magic land of mystery sought the elixir and the balsam of life; now he seeks "spiritual milk for American babes, drawn from the breasts of both Testaments." Once man, in his frenzy, drunken on the wine of Iacchus, would cry to the moon from the ruined summit of some temple of Zagraeus, "Evoe ho! Io Evoe!" But now instead, "Although I was quite full of drink, I knew that God's work begun in me was not going to be wasted!" 

Thus is the name of God belched forth in beer and bestial blasphemy. Who would not rather be a St. Besarion who spent forty days and nights in a thorn-bush, or a St. Francis picking lice from his sheepskin and praising God for the honour and glory of wearing such celestial pearls in his habit, than become a smug, well-oiled evangelical Christian genteel-man, walking to church to dear Jesus on a Sabbath morning, with Prayer-book, Bible, and umbrella, and a three- penny-bit in his glove?

[ « back to TOC ]


"ARCADIA, night, a cloud, Pan, and the moon." What words to conjure with, what five shouts to slay the five senses, and set a leaping flame of emerald and silver dancing about us as we yell them forth under the oaks and over the rocks and myrtle of the hill-side. "Bruised to the breast of Pan" — let us flee church, and chapel, and meeting-room; let us abandon this mantle of order, and leap back to the heaths, and the marshes, and the hills; back to the woods, and the glades of night! back to the old gods, and the ruddy lips of Pan! 

How the torches splutter in the storm, pressing warm kisses of gold on the gnarled and knotted trunks of the beech trees! How the fumigation from musk and myrrh whirls up in an aromatic cloud from the glowing censer! — how for a time it greedily clings to the branches, and then is wafted to the stars! Look! — as we invoke them, how they gather round us, these Spirit of Love and of Life, of Passion, of Strength, and of Abandon — these sinews of the manhood of the World! 

O mystery of mysteries! "For each one of the Gods is in all, and all are in each, being ineffably united to each other and to God; because each, being a super-essential unity, their conjunction with each other is a union of unities." Hence each is all; thus Nature squanders the gold and silver of our understanding, till in panic frenzy we beat our head on the storm-washed boulders and the blasted trunks, and shout forth, "Io ... Io ... Io ... Evoe! Io ... Io!" till the glades thrill as with the music of syrinx an sistrum, and our souls are rent asunder on the flaming horns of Pan. 

Come, O children of the night of Death, awake, arise! See, the sun is nodding in the West, and no day-spring is at hand in this land of withered dreams; for all is dull with the sweat of gloom, and sombre with the industry of Evil! Wake! O wake! Let us hie to the summits of the lonely mountains, for soon a sun will arise in us, and then their white peaks will become golden and crimson and purple as the breasts of a mighty woman swollen with the blood and milk of a new life. There, amongst those far-off hills of amethyst, shall we find the fair mistress of our heart's desire — that bountiful Mother who will clasp us to her breast. 

Yours are the boundless forests, and the hills, and the far-off purple of the horizon. Call, and they shall answer you; ask, and they shall shower forth on you the hoarded booty of the years, and all the treasure of the ages; so that none shall be in need, and all shall possess all in the longing for all things. Come, let us shatter the vault of Circumstance and the walls of the dungeon of Convention, and back to Pan in the tangled brakes, and to the subtle beauty of the Sorceress, and to the shepherd-lads — back to the white flocks on the hill-side, back to Pan — to Pan — to Pan! Io! to Pan. 

Under the mistletoe and the oak there is no snickering of the chapel-pew, no drawing-room grin of lewd desire, no smacking of wanton lips over the warm flesh and the white skin of life; but a great shout of joyous laughter arises, which sways the winds from their appointed courses, and rattles down the dead branches from the leafy boughs overhead: or, all is solemn and still as a breathless night; for here life is ever manly in turmoil as in repose. 

Here there is no barter, no usury, no counting of the gains and losses of life; and the great Sower leaps over the fields like a madman, casting forth the golden grain amongst the briars, and on the rocks, as well as between the black furrows of the earth; for each must take its chance, and battle to victory in manliness and strength. Here there is neither sect nor faction: live or die, prosper or decay! So the great live, and the little ones go back to the roots of life. Neither is their obedience outside the obedience which is born of Necessity; for here there is no support, no resting on others — ploughshares are beaten into swords, and spindles are fashioned into the shafts of arrows, and the winds shriek through our armour as we battle for the strength of the World. 

The rain falleth upon the deserts as upon the fertile valleys; and the sun shineth upon the blue waters as upon the verdant fields; and the dew heedeth not where it sleepeth, whether on the dung-hill, or betwixt the petals of the wild rose; for all is lavish in this Temple of the World, where on the throne of inexhaustible wealth sits the King of Life, tearing the jewels from his golden throat, and casting them out to the winds to be carried to the four corners of the Earth. There is no thrift here, no storing up for the morrow; and yet there is no waste, no wantonness, for all who enter this Treasure-house of Life become one with the jewels of the treasury. 

Words! ... words! ... words! They have shackled and chained you, O children of the mists and the mountains; they have imprisoned you, and walled you up in the dungeon of a lightless reason. Fancy has been burnt at the stake of Fact; and the imagination cramped in the irons of tort and quibble. O vanity of vain words! O cozening, deceitful art! Nimbly do the great ones of to-day wrestle with the evil-smelling breath of their mouths, twisting and contorting it into beguilements, bastardising and corrupting the essence of things, sucking as a greedy vampire the blood from your hearts, and breathing into your nostrils the rigid symbols of law and of order, begotten on the death-bed of their understanding. 

O children of Wonder and of Fancy, fly to the wild woods whilst yet there is time! Back to the mysteries of the shadowy oaks, to the revolt of imagination, to the insurrection of souls, to the moonlit festivals of love: back where the werewolf lurks, and the moonrakes prowl. Back, O back to the song of life, back to the great God Pan! And there, wrapped in your goat-skins, drink with the shepherds of Tammuz out of the skin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of Istar — pure and bright! Speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the Lord of the Crowns; the Decider of Destiny; the God who prospers all above and beneath! And tarry not, lest as ye wander along the shore of the Ionian Sea ye hear a voice of lamentation crying, "Great Pan is dead!"

[ « back to TOC ]


O WHERE are the terraced gardens of Babylon, with their mighty groves towering up amongst the clouds? O where is the sun-god of Rhodes, whose golden brow was wont to blush with the first fire of dawn, whilst yet the waters at his feet were wrapped in the mists of night? O where is the Temple of Ephesus, and those who cried unto Diana? O where is the gleaming eye of Pharos that shone as a star of hope over the wild waters of the sea? Children of monsters and of gods, how have ye fallen! for a whirlwind hath arisen and swept through the gates of Heaven, and rushed down on the kingdoms of Earth, and as a tongue of consuming flame hath it licked up the handicrafts of man and cloaked all in the dust of decay. A yoke hath been laid on the shoulders of the ancient lands; and where once the white feet of Semiramis gleamed amongst the lilies and roses of Babylon there now the wild goats leap, and browse the sparse rank grass which sprouts in tufts from the red and yellow sand- heaps, those silent memorial mounds which mark the spot where once stood palaces of marble, and of jasper, and of jade. O woe! O woe! for all is dust and ruin; the flood- gates of the years have been opened, and Time has swept away as a mighty wind the embattled castles of kings with the mud-daubed huts of shepherds. Merodach has gone, and so has Ea, and no longer doth Istar flame in the night, or cast down her kisses on the sparkling goblets in the palace of Belshazzar. Isis, dark-veiled, hath departed, and Nu no longer uplifteth the Sun-bark with the breath of dawn. O Amen, bull fair of face, where is thy glory? Thebes is in ruins! O Lord of joy, O mighty one of diadems! The Sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. Olympus is but a barren hill, and Asgard a land of sullen dreams. Alone in the desert of years still crouches the Sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the rising sun. She was there when Cheops and Khephren builded the pyramids, and there will she sit when Yahveh has taken his appointed seat in the silent halls of Oblivion. 

The fool hath said in his heart, "There is no God!" Yet the wise man has sat trembling over the ruins of the past, and has watched with fearful eyes the bankruptcy of Splendour, and all the glory of man fall victim to the usury of Time. 

O God, what art Thou that Thou dost abandon the kingdoms of this world, as a wanton woman her nightly lovers; and that they depart from Thee, and remember and regret Thee not? Yet thou art so vast that I cannot grasp Thee; Time flees before Thee, and Space is as a bauble in thine hands. O monstrous vacancy of vastness! Thou surpassest me, and I am lost in the contemplation of Thy greatness. 

The old gods slew Ymer the giant; and from his blood they poured out the seas; and from his flesh they dug the land; and the rocks were fashioned out of his bones; and Asgard, fair dwelling-house of gods, was builded from the brows of his eyes; and from his skull was wrought the purple vault of Immensity; and from his brains were woven the fleecy clouds of heaven. But thou art more than Ymer; Thy feet are planted deeper than the roots of Igdrasil, and the hair of Thine head sweepeth past the helm of thought. Nay, more, vastly more; for Thou art bloodless, and fleshless, and without bones; Thou (O my God!) art nothing — nothing that I can grasp can span Thee. Yea! nothing art Thou, beyond the Nothingness of the Nothingness of Eternity! 

Thus men grew to believe in NO-GOD, and to worship NO- GOD, and to be persecuted for NO-GOD, and to suffer and to die for NO-GOD. And now they torture themselves for him, as they had of yore gashed themselves with flints at the footstool of God His Father; and to the honour of His name, and as a proof of His existence, have they not built up great towers of Science, bastions of steam and of flame, and set a-singing the wheels of Progress, and all the crafts and the guiles and the artifices of Knowledge? They have contained the waters with their hands; and the earth they have set in chains; and the fire they have bound up as a wisp of undried straw; even the winds they have ensnared as an eagle in a net; — yet the Spirit liveth and is free, and they know it not, as they gaze down from their Babel of Words upon the soot-grimed fields, and the felled forests, and the flowerless banks of their rivers of mud, lit by the sun which glows red through the hooded mists of their magic. 

Yet he who gazeth into the heavens, and crieth in a loud voice, "There is NO-GOD," is as a prophet unto mankind; for he is as one drunken on the vastness of Deity. Better to have no opinion of God than such an opinion as is unworthy of Him. Better to be wrapped in the black robe of unbelief than to dance in the stinking rags of blasphemy. So they learnt to cry, "For the children, belief and obedience; for us men, solitude" — the monarchy of Mind, the pandemoniacal majesty of Matter! 

"A Bible on the centre-table in a cottage pauperises the monarchical imagination of man"; but a naked woman weeping in the wilderness, or singing songs of frenzy unto Istar in the night, from the ruined summit of Nineveh, invoking the elemental powers of the Abyss, and casting the dust of ages about her, and crying unto Bel, and unto Assur, and unto Nisroch, and smiting flames from the sun-scorched bones of Sennacherib with the age-worn sword of Sharezer and Adrammelech, is a vision which intoxicates the brain with the sparkling wine of imagination, and sets the teeth a- rattling in the jaws, and the tongue a-cleaving to the palate of the mouth. 

But the book-men have slain the Great God, and the twitterers of words have twisted their squeaking screws into his coffin. The first Christians were called Atheists; yet they believed in God: the last Christians are called Theists; yet they believe not in God. So the first Freethinkers were called Atheists; yet they believed in NO- GOD: and the last Freethinkers will be called Theists; for they will believe not in NO-GOD. Then indeed in these latter days may we again find the Great God, that God who liveth beyond the twittering of man's lips, and the mumblings of his mouth. 

Filled with the froth of words, have these flatulent fools argued concerning God. Not as the bard sung of Ymer; but as the cat purrs to the strangling mouse: "Since God is First Cause, therefore he possesses existence "a se;" therefore he must be both necessary and absolute, and cannot be determined by anything else." Nevertheless these wise doctors discuss him as if he were a corpse on the tables of their surgeries, and measure his length with their foot- rules, and stretch and lop him to fit the bed of their Procrustean metaphysic. Thus he is absolutely unlimited from without, and unlimited also from within, for limitation is non-being, and God is being itself, and being is all- things, and all-things is no-thing. And so we find Epicurus walking arm in arm, from the temple of windy words, with Athanasius, and enter the market-place of life, and the throng of the living — that great tongueless witness of God's bounty; and mingle with the laughing boys, showering rose-leaves on Doris and Bacchis, and blowing kisses to Myrtale and Evardis. 

God or No-God — so let it be! Still the Sun rises and sets, and the night-breeze blows the red flames of our tourches athwart the palm-trees, to the discomfiture of the stars. Look! — in the distance between the mighty paws of the silent Sphinx rests a cubical temple whose god has been called Ra Harmakhis, the Great God, the Lord of the Heaven, but who in truth is nameless and beyond name, for he is the Eternal Spirit of Life. 

Hush — the sistrum sounds from across the banks of the dark waters. The moon rises, and all is as silver and mother-of-pearl. A shepherd's pipe shrills in the distance — a kid has strayed from the fold. ... O stillness ... O mystery of God ... how soft is Thy skin ... how fragrant is Thy breath! Life as a strong wine flames through me. The frenzy of resistance, the rapture of the struggle — ah! the ecstasy of Victory. ... The very soul of life lies ravished, and the breath has left me. ... A small warm hand touches my lips — O fragrance of love! O Life! ... Is there a God? 

[ « back to TOC ]


A FLY once sat upon the axle-tree of a chariot, and said: "What a dust do I raise!" Now a swarm of flies has come — the fourth plague of Egypt is upon us, and the land is corrupted by reason of their stench. The mighty ones are dead, the giants are no more, for the sons of God come not in unto the daughters of men, and the world is desolate, and greatness and renown are gone. To-day the blue blow-flies of decay sit buzzing on the slow-rolling wheel of Fortune, intoxicated on the dust of the dead, and sucking putrefaction from the sinews of the fallen, and rottenness from the charnel-house of Might. 

O Reason! Thou hast become as a vulture feasting off the corpse of a king as it floats down the dark waters of Acheron. Nay! not so grand a sight, but as an old, wizened woman, skaldy and of sagging breast, who in the solitude of her latrina cuddles and licks the oleograph of a naked youth. O Adonis, rest in the arms of Aphrodite, seek not the hell-fouled daughter of Ceres, who hath grown hideous in the lewd embrace of the Serpent-God, betrayer of the knowledge of good and of evil. Behold her bulging belly and her shrivelled breasts, full of scale and scab — "bald, rotten, abominable!" Her tears no longer blossom into the anemones of Spring; for their purity has left them, and they are become as the bilge which poureth forth from the stern of a ship full of hogs. O! Eros, fly, speed! Await not the awakening oil to scorch Thy cheek, lest Thou discover that Thy darling has grown hideous and wanton, and that in the place of a fair maiden there slimeth a huge slug fed of the cabbage-stalks of decay. 

O Theos! O Pantheos! O Atheos! Triple God of the brotherhood of warriors. Evoe! I adore Thee, O thou Trinity of might and majesty — Thou silent Unity that rulest the hearts of the great. Alas! that men are dead, their thrones of gold empty, and their palaces of pearl fallen into ruin! Grandeur and Glory have departed, so that now in the Elysian fields the sheep of woolly understanding nibble the green turnip-tops of reason and the stubble in the reaped cornfields of knowledge. Now all is rational, virtuous, smug, and oily. Those who wrestled with the suns and the moons, and trapped the stars of heaven, and sought God on the summits of the mountains, and drove Satan into the bowels of the earth, have swum the black waters of Styx, and are now in the halls of Asgard and the groves of Olympus, amongst the jewels of Havilah and the soft-limbed houris of Paradise. They have left us, and in their stead have come the carrion kites, who have usurped the white thrones of their understanding, and the golden palaces of their wisdom. 

Let us hie back to the cradle of Art and the swaddling bands of Knowledge, and watch the shepherds, among the lonely hills where the myrtle grows and the blue-bells ring out the innocence of Spring, learning from their flocks the mysteries of life. ... A wolf springs from the thicket, and a lamb lies sweltering in its blood; then an oaken cudgel is raised, and Hermas has dashed out the brains from betwixt those green, glittering eyes. There now at his feet lie the dead and the dying; and man wonders at the writhing of the entrails and the bubbling of the blood. See! now he gathers in his flock, and drives them to a dark cavern in the sloping side of the mountain; and when the moon is up he departs, speeding to his sister the Sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. There under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild wolf, how sharp were his claws, how white his teeth and then, how the entrails wriggled on the ground, and the pink brains bubbled out their blood. Then both are silent, for a great awe fills them, and they crouch trembling amongst the hemlock and the foxgloves. A little while and she arises, and, pulling her black hood over her head, sets out alone through the trackless forest, here and there lit by the moon; and, guided by the stars, she reaches the city. 

At a small postern by the tower of the castle known as the "lover's gate" she halts and whistles thrice, and then, in shrill, clear notes as of some awakened night-bird, calls: "Brother, brother, brother mine!" Soon a chain clanks against the oaken door, and a bolt rumbles back in its staple, and before her in his red shirt and his leathern hose stands her brother the Hangman. And there under the stars she whispers to him, and for a moment he trembles, looking deep into her eyes; then he turns and leaves her. Presently there is a creaking of chains overhead — an owl, awakened from the gibbet above, where it had been blinking perched on the shoulder of a corpse, flies shrieking into the night. 

Soon he returns, his footsteps resounding heavily along the stone passage, and in his arms he is carrying the dead body of a young man. "He, my little sister," he pants, and for a moment he props his heavy load up against the door of the postern. Then these two, the Sorceress and the Hangman, silently creep out into the night, back into the gloom of the forest, carrying between them the slumbering Spirit of Science and Art sleeping in the corse of a young man, whose golden hair streams gleaming in the moonlight, and around whose white throat glistens a snake-like bruise of red, of purple, and of black. 

There under the oaks by an age-worn dolmen did they celebrate their midnight mass. ... "Look you! I must needs tell you, I love you well, as you are to-night; you are more desirable than ever you have been before ... you are built as a youth should be. ... Ah! how long, how long have I loved you! ... But to-day I am hungry, hungry for you! ..." 

Thus under the Golden Bough in the moonlight was the host uplifted, and the Shepherd, and the Hangman, and the Sorceress broke the bread of Necromancy, and drank deep of the wine of witchcraft, and swore secrecy over the Eucharist of Art. 

Now in the place of the dolmen stands the hospital, and where the trilithons towered is built the "Hall of Science." Lo! the druid has given place to the doctor; and the physician has slain the priest his father, and with wanton words ravished the heart of his mother the sorceress. Now instead of the mystic circle of the adepts we have the great "Bosh-Rot" school of Folly. Miracles are banned, yet still at the word of man do the halt walk, and the lame rise up and run. The devils have been banished, and demoniacal possession is no more, yet now the most lenient of these sages are calling it "hystero-demonopathy" — what a jargon of unmusical syllables! Saul, when he met God face to face on the dusty road of Damascus, is dismissed with a discharging lesion of the occipital cortex; and George Fox crying, "Woe to the bloody city of Lichfield!" is suffering from a disordered colon; whilst Carlyle is subject to gastro-duodenal catarrh. Yet this latter one writes: "Witchcraft and all manner of Spectre-work, and Demonology, we have now named Madness, and Diseases of the Nerves; seldom reflecting that still the new question comes upon us: What is Madness, what are Nerves?" — Indeed, what is Madness, what are Nerves? 

Once, when a child, I was stung by a bee whilst dancing through the heather, and an old shepherd met me, and taking a black roll of tobacco from a metal box, he bit off a quid and, chewing it, spat it on my leg, and the pain vanished. He did not spend an hour racking through the dictionary of his brain to find a suitable "itis" whereby to allay the inflammation, and then, having carefully classified it with another, declared the pain to be imaginary and myself to be an hysterio-monomaniac suffering from apiarian illusions! 

To-day Hercules is a sun-myth, and so are Osiris and Baal; and no may can raise his little finger without some priapic pig shouting: "Phallus ... phallus! I see a phallus! O what a phallus!" Away with this church-spire sexuality, these atavistic obstetrics, these endless survivals and hypnoid states, and all these orchitic superficialities! Back to the fruits of life and the treasure-house of mystery! 

Let us leap beyond the pale of these pedantic dictionary proxenetes and this shuffling of the thumbed cards of Reason. Let us cease gnawing at this philosophic ham-bone, and abandon the thistles of rationalism to the tame asses of the Six-penny Cult, and have done with all this pseudo-scientce, this logic-chopping, this levelling loquacity of loons, louts, lubbers, and lunatics! 

O Thou rationalistic Boreas, how Thou belchest the sheep and with the flatulence of windy words! Away with the ethics and morals of the schoolmen, those prudish pedants whose bellies are swollen with the overboiled spinach of their sploshy virtues; and cease rattling the bread-pills of language in the bladder of medical terminology! The maniac's vision of horror is better than this, even the shambles clotted with blood; for it is the blood of life; and the loneliness of the distant heath is as a cup of everlasting wine compared with the soapsuds of these clyster-mongers, these purge-puffed prudes, who loose forth on us an evil-smelling gas from their cabbage-crammed duodenary canals. 

Yea! it shall pass by, this gastro-epileptic school of neurological maniacs; for in a little time we shall catch up with this moulting ostrich, and shall slay him whilst he buries his occipital cortex under the rubbish-heap of discharging lesions. Then the golden tree of life shall be replanted in Eden, and we little children shall dance round it, and shall banquet under the stars, feasting off the abandon of the wilderness and the freedom of the hills. Artists we shall become, and in the storm shall we see a woman weeping; and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. Away with laws and labours. ... Lo! in the groves of Pan the dance catches us up, and whirls us onward! O how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the Garden of Eros! 

But yet for a little while the mystic child of Freedom must sit weeping at the footstool of the old prude Reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her latrina!  

[ « back to TOC ]


UNDER the glittering horns of Capricornus, when the mountains of the North glistened like the teeth of the black wolf in the cold light of the moon, and when the broad lands below the fiery girdle of many-breasted Tellus blushed red in the arms of the summer sun, did Miriam seek the cave below the cavern, in which no light had ever shone, to bring forth the Light of the World. And on the third day she departed from the cave, and, entering the stable of the Sun, she placed her child in the manger of the Moon. Likewise was Mithras born under the tail of the Sea-Goat, and Horus, and Krishna — all mystic names of the mystic Child of Light. 

I am the Ancient Child, the Great Disturber, the Great Tranquilliser. I am Yesterday, To-day, and To-morrow. My name is Alpha and Omega — the Beginning and the End. My dwelling-house is built betwixt the water and the earth; the pillars thereof are of fire, and the walls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life of man. 

I am born as an egg in the East, of silver, and of gold, and opalescent with the colours of precious stones; and with my Glory is the beast of the horizon made purple and scarlet, and orange, and green, many-coloured as a great peacock caught up in the coils of a serpent of fire. Over the pillars of AEthyr do I sail, as a furnace of burnished brass; and blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my Glory. And in the west the lid of mine Eye drops — down smites the Night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. 

Robed in the flames of my mouth, I compass the heavens, so that none shall behold me, and that the eyes of men shall be spared the torture of unutterable light. "Devourer of Millions of Years" is my name; "Lord of the Flame" is my name; for I am as an eye of Silver set in the heart of the Sun. Thou spreadest the locks of thine hair before thee, for I burn thee; thou shakest them about thy brow, so that thine eyes may not be blinded by the fire of my fury. I am He who was, who is, and who will be; I am the Creator, and the Destroyer, and the Redeemer of mankind. I have come as the Sun from the house of the roaring of lions, and at my coming shall there be laughter, and weeping, and singing, and gnashing of teeth. Ye shall tread upon the serpent and the scorpion, and the hosts of your enemies shall be as chaff before the sickle of your might: yet ye must be born in the cavern of darkness and be laid in the manger of the moon. 

Lo! I am as a babe born in a crib of lilies and roses, and wrapped in the swaddling bands of June. Mine hands are delicate and small, and my feet are shod in flame, so that they touch not the kingdoms of this earth. I arise, and leave the cradle of my birth, and wander through the valleys, and over the hills, across the sun-scorched deserts of day, and through the cool groves of night. Everywhere, everywhere, I find myself, in the deep pools, and in the dancing streams, and in the many-coloured surface of the mere: there I am white and wonderful, a child of loveliness and of beauty, a child to entice songs from the wild rose, and kisses from the zephyrs of dawn. 

Herod would have slain me, and Kansa have torn me with his teeth of fire; but I eluded them, as a flame hidden in a cloud of smoke, and took refuge in the land of Ptah and sought sanctuary in the arms of Seb. There were the glories of Light revealed to me, and I became as a daughter of Ceres playing in the poppied fields of yellow corn: yet still as a sun-limbed bacchanal I trampled forth the foaming must from the purple grapes of Bacchus, and breathing it into the leaven of life, caused it to ferment, and bubble forth as the Wine of Iacchus. Then with the maiden, who was also myself. I partook of the Eucharist of Love — the corn and the wine, and became one. 

Then there came unto me a woman subtle and beautiful to behold, whose breasts were as alabaster bowls filled with wine, and the purple hair of whose head was as a dark cloud on a stormy night. Dressed in a gauze of scarlet and gold, and jewelled with pearls and emeralds and magic stones, she, like a spider spun in a web of sunbeams and blood, danced before me, casting her jewels to the winds, and naked she sang to me: "O lover of mine heart, thy limbs are as chalcedony, white and round, and tinged with the mingling blush of the sapphire, the ruby, and the sard. Thy lips are as roses in June; and thine eyes as amethysts set in the vault of heaven. O! come kiss me, for I tremble for thee; fill me with love, for I am consumed by the heat of my passion; say me, O slay me with kisses, burn me in the fire of thy kingdom, O slay me with the sword of thy rapture!" 

Then I cried unto her in a loud voice saying: "O Queen of the lusts of flesh! O Queen of the lands haunted by satyrs! O Mistress of Night! O Mother of the mysteries of birth and death! Who art girt in the flames of passion, and jewelled with emerald, and moonstone, and chrysoleth. Lo! on thy brow burns the star-sapphire of heaven, thy girdle is as the serpent of Eden, and round thine ankles chatter the rubies and garnets of hell. Hearken, O Lilith! O Sorceress of the blood of life! My lips are for those who suckle not Good, and my kisses for those who cherish not Evil. And my kingdom is for the children of light who trample under foot the garment of shame, and rend from their loins the sackcloth of modesty. When Two shall be One, then shalt thou be crowned with a crown neither of gold nor of silver, nor yet of precious stones; but as with a crown of fire fashioned in the light of God's glory. Yea! when my sword falleth, then that which is without shall be like unto that which is within; then tears shall be as kisses, and kisses as tears; then all shall be leavened and made whole, and thou shalt find in thine hand a sceptre, neither of lilies nor of gold, but a sceptre of light, yea! a sceptre of the holiness and loveliness of light and of glory!" 

O Children of the land of Dreams! O ye who would cross the bar of sleep, and become as Children of Awakenment and Light. Woe unto you! for ye cleanse outside the cup and the platter; but within they are full of uncleanness. Ye are soaked in the blood of corruption, and choked with the vomit of angry words. Close your eyes, O ye neophytes in the mysteries of God, lest ye be blinded, and cry out like a man whose sight has been smitten black by a burning torch of tar. O Children of Dreams! plough well the fields of night, and prepare them for the Sower of Dawn. Heed lest the golden corn ripen and ye be not ready to pluck the swollen ears, and feast, and become as Bezaleel, filled with a divine spirit of wisdom, and understanding, and knowledge -- a cunning worker in gold, and in silver, and in brass, in scarlet, in purple, and in blue. 

But woe unto ye who tarry by the wayside, for the evening is at hand; to-day is the dawn, tomorrow the night of weeping. Gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet God face to face and know. But be not downcast if ye find not God in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution — onwards, ever onwards, and fear not! 

Devils shall beset the path of the righteous, and demons, and all the elemental spirits of the Abyss. Yet fear not! for they add grandeur and glory to the might of God's power. Pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side. 

Sume lege. Open the Book of THYSELF, take and read. Eat, for this is thy body; drink, for this is the blood of thy redemption. The sun thou seest by day, and the moon thou beholdest by night, and all the stars of heaven that burn above thee, are part of thyself — are thyself. And so is the bowl of Space which contains them, and the wine of Time in which they float; for these two are part of thyself — are Thyself. And God also who casteth them forth from the coffers of his treasury. He, too, though thou knowest it not, is part of thyself — is THYSELF. All is in thee, and thou art in all, and separate existence is not, being but a net of dreams wherein the dreamers of night are ensnared. Read, and thou becomest; eat and drink, and thou art. 

Though weak, thou art thine own master; listen not to the babblers of vain words, and thou shalt become strong. There is no revelation except thine own. There is no understanding except thine own. There is no consciousness apart from thee, but that it is held feodal to thee in the kingdom of thy Divinity. When thou knowest thou knowest, and there is none other beside thee, for all becometh as an armour around thee, and thou thyself as an invulnerable, invincible warrior of Light. 

Heed not the pedants who chatter as apes among the treetops; watch rather the masters, who in the cave under the cavern breathe forth the breath of life. 

One saith to thee: 

"Abandon all easy, follow the difficult; eat not of the best, but of the most distasteful; pander not to thy pleasures, but feed well thy disgusts; console not thyself, but seek the waters of desolation; rest not thyself, but labour in the depths of the night; aspire not to things precious, but to things contemptible and low." 

But I say unto thee: heed not this vain man, this blatherer of words! For there is Godliness in ease, in fine dishes, and in pleasures, in consolations, in rest, and in precious things. 

So if in thyself thou findest a jewelled goblet, I say unto thee, drink from it, for it is the cup of thy salvation; seek not therefore a dull bowl of heavy lead! 

Yet another saith unto thee: 

"Will not anything, will nothing; seek not for the best, but for the worst. Despise thyself; slander thyself; speak lightly of thyself." 

And again: 

"To enjoy the taste for all things, then have no taste for anything." 

"To know all things; then resolve to possess nothing." 

"To be all; then, indeed be willing to be naught." 

But I say unto thee: this one is filed like a fool's bladder with wind and a rattling of dried peas; for he who wills everything, is he who seeks of the best; for he who honours himself, he who prides himself most; and he who speaks highly of himself, is he who also shall reign in the City of God. 

"To have no taste for anything, then enjoy the taste of all things. 

"To resolve to possess nothing, then possess all things. 

"To be naught, then indeed be all." 

Open the book of Thyself in the cave under the cavern and read it by the light of thine own understanding, then presently thou shalt be born again, and be placed in the manger of the Moon in the stable of the Sun. 

For, children! when ye halt at one thing, ye cease to open yourselves to all things. For to come to the All, ye must give up the All, and likewise possess the All. Verily ye must destroy all things and out of No-thing found and build the Temple of God as set up by Solomon the King, which is placed between Time and Space; the pillars thereof are Eternity, and the walls Infinity, and the floor Immortality, and the Roof — but ye shall know of this hereafter! Spoil thyself if so thou readest thyself; but if it is written adorn thyself, then spare not the uttermost farthing, but deck thyself with all the jewels and gems of earth; and from a child playing with the sands on the sea- shore shalt thou become God, whose footstool is the Abyss, and from whose mouth goeth forth the sword of the salvation and destruction of the worlds, and in whose hand rest the seven stars of heaven. 

[ « back to TOC ]


THERE is a woman, young, and beautiful, and wise, who grows not old as she dances down the centuries: she was in the beginning, and she will be in the end, ever young, ever enticing, and always inscrutable. Her back is to the East and her eyes are towards the night, and in her wake lieth the world. Wherever she danceth, there man casteth the sweat from his brow and followeth her. Kings have fled their thrones for her; priests their temples; warriors their legions; and husbandmen their ploughs. All have sought her; yet ever doth she remain subtle, enticing, virginal. None have known her save those little ones who are born in the cave under the cavern; yet all have felt the power of her sway. Crowns have been sacrificed for her; gods have been blasphemed for her; swords have been sheathed for her; and the fields have lain barren for her; verily! the helm of man's thoughts has been cloven in twain by the magic of her voice. For like some great spider she has enticed all into the silken meshes of her web, wherein she hath spun the fair cities of the world, where sorrow sits tongueless and laughter abideth not; and tilled the fertile plains, where innocence is but as the unopened book of Joy. Yet it is she also who hath led armies into battle; it is she who hath brought frail vessels safely across the greedy ocean; it is she who hath enthroned priests, crowned kings, and set the sword in the hand of the warrior; and it is she who hath helped the weary slave to guide his plough through the heavy soil, and the miner to rob the yellow gold from the bowels of the earth. Everywhere will you find her dancing down empires, and weaving the destiny of nations. She never sleeps, she never slumbers, she never rests; ever wakeful, day and night, her eyes glisten like diamonds as she danceth on, the dust of her feet burying the past, disturbing the present, and clouding the future. She was in Eden, she will be in Paradise! 

I followed her, I abandoned all for her; and now I lie, as a fevered man, raving in the subtle web of her beauty. 

Lo! there she stands swaying between the gates of Light and Darkness under the shadow of the Three of the Knowledge of Good and Evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. Therefore all must pluck and eat and dream. But when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the Tree of Life. 

Now round the trunk of the Tree and the lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. 

And the first head is as the head of a crown‚d princess, and is of silver, and on her brow is set a crown of pearls, and her eyes are as blue as the sapphire; but upon perceiving man they turn green and yellow as the water of a troubled sea; and her mouth is as a moonstone cleft in twain, in which lurks a tongue born of flame and water. 

And on beholding her, I cried to her in a loud voice, saying: "O Priestess of the Veil who art throned between the Pillars of Knowledge and Ignorance, pluck and give me of the fruit of the Tree of Life that I may eat thereof, so that my eyes shall be opened, and that I become as a god in understanding, and live for ever!" 

Then she laughed subtly, and answered me saying: "Understanding, O fool that art so wise, is Ignorance. Fire licketh up water, and water quencheth fire; and the sword which one man fleeth from, another sheatheth in his breast. Seek the Crown of Truth, and thou shalt be shod with the sandals of Falsehood; unclasp the girdle of Virtue, and thou shalt be wrapped in the shroud of Vice." 

And, when she had finished speaking, she wove from her lips around me a net-work of cloud and of flame; and in a subtle song she sang to me: "In the web of my tongue hast thou been caught; in the breath of my mouth shalt thou be snared. For Time shall be given unto thee wherein to seek all things; and all things shall be thy curse, and thine understanding shall be as the waves of the sea ever rolling onwards to the shore from whence they came; and when at the height of their majesty shall their pride and dominion be dashed against the rocks of Doubt, and all thy glory shall become as the spume and the spray of shattered waters, blown hither and thither by the storm." 

Then she caught me up in the web of her subtleties and breathed into my nostrils the breath of Time; and bore me to the Abyss, where all is as the darkness of Doubt, and there she strangled me with the hemp and the silk of the abominations and arrogance of mine understanding. 

And the second head is as the head of a young woman veiled with a veil as clear as rock crystal, and crowned with a crown fashioned in the shape of a double cube around which is woven a wreath of lilies and ivy. And her countenance is as that of Desolation yet majestic as an Empress of Earth, who possessing all things yet cannot find a helpmeet worthy to possess her; and her eyes are as opals of light; and her tongue as an arrow of flame. 

And on beholding her I cried in a loud voice saying: "O Princess of the Vision of the Unknown, who art throned as a sphinx between the hidden mysteries of Earth and Air, give me of the fruit of the Tree of Life that I may eat thereof, so that mine eyes shall be opened, and I may become as a god in understanding, and live for ever!" 

And when I had finished speaking she wept bitterly and answered me saying: "Verily if the poor man trespass within the palace gate, the king's dogs shall be let loose so that they may tear him in pieces. Also, if the king seek shelter in the hut of the pauper the louse taketh refuge in his hair, and heedeth not his crown nor his cap of ermine and gold. Now, thou, O wise man who art so foolish, askest for Understanding; yet how shall it be given unto him who asketh for it, for in the giving it it ceaseth to be, and he who asketh of me is unworthy to receive. Wouldst thou enter the king's palace in rags and beg crumbs of his bounty? Take heed lest, the king perceiving thee not, his knaves set the hounds upon thee, so that even the rags that thou possessest are torn from thee: or, even should the kind cast his eyes on thee, that he be not overcome with fury at the presumption of thine offence, and order thee to be stripped naked and beaten from his garden with staves back to the hovel whence thou camest. And being a king, if thou seekest knowledge and understanding in a beggar's hut, thou shalt become as an abode of vermin, and a prey to hunger and thirst, and thy limbs shall be bitten by cold and scorched with fire, and all thy wealth will depart from thee and thy people will cast thee out and take away thy crown. Yet there is hope for the beggar and the king, and the balances which sway shall be adjusted, and the sun shall drink up the clouds, and the clouds shall swallow the sun, and there shall be neither darkness nor light. Pledge thy pride and it will become but the habitations of vermin, pledge thy humility and thou shalt be cast out naked to the dogs." 

Then when she had finished speaking she bared her breast to me, and it was as the colour of the vault of heaven at the rising of the sun; and she took me in her arms and did caress me, and her tongue of fire crept around and about me as the hand of a sly maid. Then I drank in the breath of her lips, and it filled me as with the spirit of dreams and of slumber, so that I doubted that the stars shone above me, and that the rivers flowed at my feet. Thus all became as a vast Enigma to me, a riddle set in the Unknowability of Space. 

Then in a subtle voice she sang to me: "I know not who thou art, or whence thou camest; whether from across the snowy hills, or from over the plains of fire. Yet I love thee; for thine eyes are as the blue of still waters, and thy lips ruddy as the sun in the West. Thy voice is as the voice of a shepherd at even, calling together his flock in the twilight. Thy breath is as the wind blown from across a valley of musk; and thy loins are lusty as red coral washed from the depths of the sea. Come, draw nigh unto me, O my love: my sister ensnared thee with her subtle tongue, she gave thee to suck from the breasts of Time: come, I will give thee more than she, for I will give unto thee as an inheritance my body, and thou shalt fondle me as a lover, and as a reward for thy love will I endow thee with all the realms of Space — the motes in the sunbeam shall be thine, and the starry palaces of night, all shall be thine even unto the uttermost depths of Infinity." So she possessed me, and I her. 

And the third head is as the head of a woman neither young nor old, but beautiful and compasionate; and on her forehead is set a wreath of Cypress and Poppies fastened by a winged cross. And her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the Spirit of Silence. 

And on beholding her I cried to her in a loud voice, saying: "O Thou Mother of the Hall of Truth! Thou who art both sterile and pregnant, and before whose judgment-seat tremble the clothed and the naked, the righteous and the unjust, give me of the fruit of the Tree of Life, that I may eat thereof so that mine eyes shall be opened, and that I become as a god in understanding, and live forever!" 

Then I stood before her listening for her answer, and a great shaking possessed me, for she answered not a word; and the silence of her lips rolled around me as the clouds of night and overshadowed my soul, so that the Spirit of life left me. Then I fell down and trembled, for I was alone.

[ « back to TOC ]


THE blue vault of heaven is red and torn as the wound of a tongueless mouth; for the West has drawn her sword, and the Sun lies sweltering in his blood. The sea moans as a passionate bridegroom, and with trembling lips touches the swelling breasts of night. Then wave and cloud cling together, and as lovers who are maddened by the fire of their kisses, mingle and become one. 

Come, prepare the feast in the halls of the Twilight! Come, pour out the dark wine of the night, and bring in the far-sounding harp of the evening! Let us tear from our burning limbs the dusty robes of the morning, and, naked, dance in the silver radiance of the moon. Voices echo from the darkness, and the murmur of many lips lulls the stillness of departing day, as a shower in springtime whispering amongst the leaves of the sprouting beech trees. Now the wolves howl outside, and the jackals call from the thicket; but none heed them, for all inside is as the mossy bank of a sparkling streamlet — full of softness and the flashing of many jewels. 

O where art thou, my loved one, whose eyes are as the blue of the far-off hills? O where art thou whose voice is as the murmur of distant waters? I stretch forth mine hands and feel the rushes nodding in the wind; I gaze through the shadows, for the night mist is rising from the lake; but thee I cannot find. Ah! there thou art by the willow, standing between the bulrush and the water-lily, and thy form is as a shell of pearl caught up by the waves in the moonlight. Come, let us madden the night with our kisses! Come, let us drink dry the vats of our passion! Stay! Why fleest thou from me, as the awakened mist of the morning before the arrows of day? Now I can see thee no more; thou art gone, and the darkness hath swallowed thee up. O wherefore hast thou left me, me who loved thee, and wove kisses in thine hair? Behold, the Moon hath followed thee! Now I see not the shadows of the woods, and the lilies in the water have become but flecks of light in the darkness. Now they mingle and melt together as snow-flakes before the sun, and are gone; yea! the stars have fled the skies, and I am alone. 

How cold has grown the night, how still! O where art thou! Come, return unto me, that I stray not in vain; call unto me that I lose not my way! Lighten me with the brightness of thine eyes, so that I wander not far from the path and become a prey to the hunger of wild beasts! 

I am lost; I know not where I am; the mossy mountains have become as hills of wind, and have been blown far from their appointed places; and the waving fields of the valleys have become silent as the land of the dead, so that I hear then not, and know not whither to walk. The reeds whisper not along the margin of the lake; all is still; heaven has closed her mouth and there is no breath in her to wake the slumber of desolation. The lilies have been sucked up by the greedy waters, and now night sleeps like some mighty serpent gorged on the white flesh and the warm blood of the trembling maidens of dawn, and the wild youths of the noon-tide. 

O my dove, my loved one! Didst thou but approach as a wanderer in the wilderness, thine hair floating as a raiment of gold about thee, and thy breasts lit with the blush of the dawn! Then would mine eyes fill with tears, and I would leap towards thee in the madness of my joy; but thou comest not. I am alone, and tremble in the darkness like the bleached bones of a giant in the depths of a windy tomb. 

There is a land in which no tree groweth, and where the warbling of the birds is as a forgotten dream. There is a land of dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. Many are they who stray therein, for all live upon the threshold of misery who inhabit the House of joy. There wealth taketh wing as a captive bird set free, and fame departeth as a breath from fainting lips; love playeth the wanton, and the innocence of youth is but as a cloak to cover the naked hideousness of vice; health is not known, and joy lies corrupted as a corpse in the grave; and behind all standeth the great slave master called Death, all-encompassing with his lash, all- desolating in the naked hideousness and the blackness wherewith he chastiseth. 

"I looked on all the works that my hands had wrought, and behold all was vanity and vexation of spirit." Yea! all are of dust, and turn to dust again, and the dead know not anything. Health has left me, wealth has departed from me, those whom I love have been taken from me, and now Thou (O my God!) hast abandoned me, and cast me out, and setting a lock upon Thy lips hast stopped Thine ears with wax and covered Thine eyes with the palms of Thine hands, so that Thou seest me not, nor hearest me, nor answerest unto my bitter cry. Thus I am cast out from Thy presence and sit alone as one lost in a desert of sand, and cry unto Thee, thirsting for Thee, and then deny Thee and curse Thee in my madness, until death stop the blasphemies of my lips with the worm and the dust of corruption, and I am set free from the horror of this slavery of sorrow. 

I am alone, yea! alone, sole habitant of this kingdom of desolation and misery. Hell were as Paradise to this solitude. O would that dragons came from out the deep and devoured me, or that lions tore me asunder for their food; for their fury would be as milk and honey unto the bitterness of this torture. O cast unto me a worm, that I may no longer be alone, and that in its writhings on the sand I read Thine answer to my prayer! Would I were in prison that I might hear the groans of the captives; would I were on the scaffold that I might listen to the lewd jests of bloody men! O would I were in the grave, wound in the roots of the trees, eyeless gazing up into the blackness of death! 

Between the evening and the morning was I born, like a mushroom I sprang up in the night. At the breast of desolation was I fed, and my milk was as whey, and my meat as the bitterness of aloes. Yet I lived, for God was with me; and I feared, for the devil was at hand. I did not understand what I needed, I was afraid, and fear was as a pestilence unto my soul. Yet was I intoxicated and drunken on the cup of life, and joy was mine, and reeling I shrieked blasphemies to the storm. Then I grew sober, and diced with mine understanding, and cheated mine heart, and lost my God, and was sold into slavery, and became as a coffin-worm unto the joy of my life. Thus my days grew dark, and I cried unto myself as my spirit left me: "O what of to-day which is as the darkness of night? O what then of to-morrow which is as the darkness of Eternity? Why live and tempt the master's lash?" So I sought the knife at my girdle to sunder the thread of my sorrow; but courage had taken flight with joy, and my hand shook so that the blade remained in its sheath. Then I cried unto myself: "Verily why should I do aught, for life itself hath become unto me as a swordless scabbard" — so I sat still and gloomed into the darkness. 

[ « back to TOC ]


THERE is an indifference which overleaps satisfaction; there is a surrender which overthrows victory, there is a resignation which shatters the fetters of anxiety, a relaxation which casts to the winds the manacles of despair. This is the hour of the second birth, when from the womb of the excess of misery is born the child of the nothingness of joy. Solve! For all must be melted in the crucible of affliction, all must be refined in the furnace of woe, and then on the anvil of strength must it be beaten out into a blade of gleaming joy. Coagula!  

Weep and gnash your teeth, and sorrow sits crowned and exultant; therefore rise and gird on the armour of utter desolation! Slay anger, strangle sorrow, and drown despair; then a joy shall be born which is beyond love or hope, endurable, incorruptible. Come heaven, come hell! Once the Balances are adjusted, then shall the night pass away, and desire and sorrow vanish as a dream with the breath of the morning. 

The war of the Freedom of Souls is not the brawling of slaves in the wine-dens, or the haggling of the shopmen in the market-place; it is the baring of the brand of life, that unsheathing of the Sword of Strength which lays all low before the devastation of its blade. Life must be held in contempt — the life of self and the life of others. Here there must be no weakness, no sentiment, no reason, no mercy. All must taste of the desolation of war, and partake of the blood of the cup of death. O! warriors, ye cannot be too savage, to barbarous, too strong. On, O storm-blown sons of the fire of life! Success is your password; destruction is your standard; Victory is your reward! 

Heed not the shrieking of women, or the crying of little children; for all must die, and not a stone must be left standing in the city of the World, lest darkness depart not. Haste! bring flint and steel, light the match, fire the thatch of the hovel and the cedar rafters of the palace; for all must be destroyed, and no man must delay, or falter, or turn back, or repent. Then from the ashes of Destruction will rise the King, the birthless and the deathless one, the great monarch who shall shake from his tangled beard the blood of strife, and who shall cast from his weary hand the sword of desolation. 

Yea! from out the night flashes a sword of flame, from out the darkness speeds an arrow of fire! 

I am alone, and stand at the helm of the barque of Death, and laugh at the fury of the waves; for the prow of my laughter smiteth the dark waters of destruction into a myriad jewels of unutterable and uttermost joy! 

I am alone, and stand in the centre of the desert of Sorrow, and laugh at the misery of earth: for the music of my laughter whirleth the sands of desolation into a golden cloud of unutterable and uttermost joy! 

I am alone, and stand on the storm cloud of life, and laugh at the shrieking of the winds; for the wings of my laughter sweep away the web of outer darkness, and reveal the stars of unutterable and uttermost joy! 

I am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. 

I am alone, and stand amongst the ghosts of the dead, and laugh at the shivering of the shades, for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermost joy! 

I am alone, yea alone, one against all; yet in my sword have I all things; for in it lives the strength of my might, and if joy come not at my beckoning, then joy shall be slain as a disobedient slave, and if sorrow depart not at my command, then shall sorrow speed through the valley of death as a foe that passeth not his neck beneath the yoke. 

In the bastion of mine imagination lie all the munitions of my might; and from the tower of my resolution do I sweep away the stars, and pour forth fire and water on the world of laughter and weeping. I cannot be despoiled, for none can approach me; I cannot be succoured, for I am far beyond the path of man's help. Yet neither would I if I could; for if I could, I would not; and if I would, I could not; for I have become as a giant amongst men, strong as he can only be who has feasted on the agony of life, and drunken of the cup of the sorrow of death, and towered above all things. 

Laugher is mine, not the laughter of bitterness, nor the laughter of jest; but the laughter of strength and of life. I live like a mighty conquering Lord and all things are mine. Fair groves and gardens, palaces of marble and fortresses of red sandstones; and the coffers of my treasury are filled with gold and silver and precious stones; and before my path the daughters of pleasure dance with unbraided tresses, scattering lilies and roses along my way. Life is a joy indeed, a rapture of clinging lips and of red wine, which flows in beads along the bronze and purple tresses, and then like rubies of blood finds refuge between the firm white breasts of maddened maidenhood. 

Hark! ... What is that, the yelping of a dog? No, it is the death-cry of a man! ... Ay! the biting of sharp swords, and the shrieking of many women. Ho! the feast has indeed begun, the rabble have broken in, scythes glisten in the torch-light and tables are overturned; wine is gulped down by filthy mouths, and spilt and mingled with the blood of the slaughtered children of Eros, so that the banquet of love has become the shambles of death. ... 

Now all is still and the rose has given birth to the poppy, and the bronze tresses of the revellers lie motionless as snakes gorged on clotted blood, and shimmer wantonly in the moonlight between discovered limbs and disemboweled entrails. Soon the quivering maggots, which once were the brains of men, will lick up the crumbs of the feast in the temple of love, and the farce will be ended. 

I rise from the corpse of her I kissed, and laugh; for all is beautiful, more beautiful still; for I create from the godless butchery of fiends the overpowering grandeur of death. There she stands before me, rose-limbed, crimson- lipped, with breast of scarlet flame, her tresses floating about her like a cloud of ruby fire, and the tongue which creepeth from her lips is as a carbuncle wet with the strong blood of warriors. I laugh, and in the frenzy of my exultation she is mine; and on that soft bed of bloody corpses do I beget on her the laughter of the scorn of war, the joy of the contempt of sorrow. 

Life is a horror, a writhing of famished serpents, yet I care not, for I laugh. The deserts awe me not, neither do the seas restrain the purpose of my mirth. Life is as prisoner in a dungeon, still I laugh; for I, in my strength, have begotten a might beyond the walls of prisons; for life and death have become one to me — as little children gambolling on the sands and splashing in the wavelets of the sea. I laugh at their pretty play, and upon the billows of my laughter do I build up the Kingdom of the Great in which all carouse at one table. Here virgins mingle with courtesans, and the youth and the old man know neither wisdom nor folly. 

I have conquered the deserts and the forests, the valleys and the mountains, the seas and the lands. My palace is built of fire and water, of earth and of air, and the secret place within the sanctuary of my temple is as the abode of everlasting mirth. All is love, life, and laugher; death and decay are not: all is joy, purity, and freedom; all is as the fire of mystery; all is all; for my kingdom is known as the City of God. 

The slave weepeth, for he is alone; O be not slaves unto yourselves, lashing your backs with the sorrows of your own begetting. But rather become strong in the widowhood of your joy, and evoke from the horror of your seclusion the morion of the victory of resolution, and from the misery of your loneliness, the sword of the destruction of desire. Then shall ye turn your faces towards the West, and stride after the night of desolation, and on the cup of the sunset shall ye become strong as warriors fed on the blood of bulls, and shall step out past the morning and the night in the manliness of might, to the conquest of thyself, and to the usurpation of the Throne of God! 

[ « back to TOC ]


THE King is the undying One; he is the life and the master of life; he is the great living image of the Sun, the Sun, and the begetter of the Sun. He is the Divine Child, the God-begotten One, and the Begetter of God. He is the potent bull, the jewelled snake, the fierce lion. He is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller of the globes of flame. As a royal eagle he soars through the heavens, and as a great dragon he churns up the waters of the deep. He holds the past between his hands as a casket of precious stones, the future lies before him clear as a mirror of burnished silver, and to-day is as an unsheathed dagger of gold at his girdle. 

As a slave who is bold becomes a warrior, so a warrior who is fearless becomes a king, changing his battered helm of strength for a glittering crown of light; and as the warrior walks upright with the fearlessness of disdain in his eyes, so does the king walk with bowed head, finding love and beauty wherever he goeth, and whatever he doeth is true and lovely, for having conquered his self, he ruleth over his self by love alone, and not by the laws of good and evil, neither proudly nor disdainfully, neither by justice nor by mercy. Good and Evil is not his, for he hath become as an Higher Intelligence, as an Art enshrined in the mind; and in his kingdom actions no longer defile, and whatever his heart inclineth him to do, that he doeth purely and with joy. And as the countenance of a singer may be ruddy or white, fair or dark, nevertheless, the redness or the whiteness, the fairness or the darkness, affect not the song of his lips, or the rapture of his music; similarly, neither does man-made virtue and vice, goodness and wickedness, strength and weakness, or any of the seeming opposites of life, affect or control the actions of the King; for he is free-born from the delusions and the dream of opposites, and sees things as they are, and not as the five senses reflect them on the mirror of the mind. 

Now he who would become as a king unto himself must not renounce the kingdoms of this world, but must conquer the lands and estates of others and usurp their thrones. Should he be poor he must aim at riches without forfeiting his poverty; should he be rich he must aim at possessing poverty as well, without taking one farthing from the coffers of his treasury. The man of much estate must aim at possessing all the land, until there is no kingdom left for him to conquer. The Unobtainable must be obtained, and in the obtaining of it is to be found the Golden Key of the Kingdom of Light. The virgin must become as the wanton, yet though filled with all the itchings of lust, she must in no wise forfeit the purity of her virginity; for the foundations of the Temple are indeed set between Day and Night, and the Scaffolding thereof is as an arch flung between Heaven and Hell. For if she who is a virgin become but as a common strumpet, then she indeed falls and rises not, becoming in her fall but a clout in the eyes of all men, a foul rag wherewith to sop up the lusts of flesh. So, verily, if she who being a courtesan, becometh as an untouched virgin, she shall be considered as a thing of naught, being both sterile and loveless; for what profit shall she be to this world who is the mother of unfruitfulness? But she who is both crimson and white, a twisted pillar of snow and fire, soothing where she burneth, and comforting where she chilleth, she shall be held as queen amongst women; for in her all things are found, and as an inexhaustible well of water around whose mouth grows the wild apricot, in which the bees set their sweet hives, she shall be both food and drink to the hearts of men: a well of life unto this world, yea! a goodly tavern wherein cool wine is sold, and good cheer is to be had, and where all shall be filled with the joyaunce of love. 

Thus shall men attain to the unity of the crown and become as kings unto themselves. But the way is long and hilly and beset with many pitfalls, and it traverses a foul and a wild country. Indeed we see before us the towers and the turrets, the domes and the spires, the roofs and the gables, glittering beyond the purple of the horizon, like the helmets and spears of an army of warriors in the distance. But on approaching we find that the blue of the sky-line encompasses a dark wood wherein are all things unmindful of the Crown, and where there is darkness and corruption, and where lives the Tyrant of the World clothed in a robe of fantastic desires. Yet it is here that the Golden Key has been lost, where the hog, the wolf, the ape, and the bearded goat hold revel. Here are set the pavilions of dreams and the tented encampments of sleep, in which are spread the tables of demons, and where feast the wantons and the prudes, the youths and the old men, and all the opposites of virtue and of vice. But he who would wear the crown must find the key, else the door of the Palace remains closed, for none other than he can open it for him. And he who would find the Key of Gold must seek it here in the outer court of the World, where the flatterers, and the parasites, and the hypocrites, buzz like flies over the fleshpots of life. 

Now he who enters the outer court sees set before him many tables and couches, at which with swollen veins revel the sons of the gluttony of life. Here men, in their furious love of greed, stuff their jaws with the luxuries of decay, which a little after go to the dunghill; and vomit their sour drink on one another as a certain sign of their good fellowship. Here they carouse together drunkenly as in a brothel filling the world with the noise of cymbal and drum, and the loud-sounding instruments of delusion, and with shouts of audacious shame. Here are their ears and eyes pleasantly titillated by the sound of the hissing of the frying-pans, and the sight of the bubbling of stews; and courting voracity, with necks stretched out, so that they may sniff up the wandering steam of the dishes, they fill their swollen bellies with things perishable, and drink up the gluttonies of life. Yet he who would partake of the Banquet of Light must pass this way and sojourn a while amongst these animals, who are so filled with swinish itchings and unbridled fornications that they perceive not that their manger and their dunghill lie side by side as twins in one bed. For a space he must listen to the hiccuping of those who are loaded with wine, and the snorting of those who are stuffed with food, and must watch these lecherous beasts who insult the name of man rolling in their offal, gambolling, and itching with a filthy prurience after the mischievous delights of lewdness, drunkenly groping amongst the herds of long-haired boys and short-skirted girls, from whom they suck away their beauty, as milk from the udders of a goat. He must dwell for a time with these she-apes, smeared with white paint, mangled, daubed, and plastered with the "excrement of crocodiles" and the "froth of putrid humours," who are known as women. Disreputable hags who keep up old wives' whispering over their cups, and who, as filthy in body as in mind, with unbridled tongues clatter wantonly as they giggle over their sluttish whisperings, shamelessly making with their lips sounds of lewdness and fornication. And wanton young dabs with mincing gait swing their bodies here and there amongst the men, their faces smeared with the ensnaring devices of wily cunning. Winking boldly and babbling nonsense they cackle loudly, and like fowls scratching the dunghill seek the dirt of wealth; and having found it, pass their way to the gutter and the grave loaded with gold like a filthy purse. 

O seeker! All this must thou bear witness to, and become a partaker in, without becoming defiled or disgusted, and without contempt or reverence; then of a certain shalt thou find the Golden Key which turneth the bolt of evil from the staple of Good, and which openeth the door which leadeth unto the Palace of the King, wherein is the Temple. For when thou hast discovered Beauty and Wisdom and Truth in the swollen veins, in the distended bellies, in the bubbling lips, in the lewd gambollings, in the furious greed, the wanton whisperings, the sly winkings, and all the shameless nonsense of the Outer Court, then indeed shalt thou find that the Key of gold is only to be found in the marriage of wantonness and chastity. And taking it thou shalt place it in the lock of cherubic fire which is fashioned in the centre of the door of the King's house, which is built of ivory and ebony and studded with jet and silver; and the door shall open for a time as if a flame had been blown aside, and thou shalt see before thee a table of pearl on which are set the hidden waters and the secret bread of the Banquet of Light. And thou shalt drink and eat and become bright as a stream of molten silver; and, as the light of the body is the eye, so shalt thy true self become as an eye unto thee, and see all things, even the cup of the third birth; and, taking it, thou shalt drink from the cup the eucharist of Freedom, the wine of which is more fragrant than the sweet-scented grapes of Thrace, or the musk- breathing vines of Lesbos, and is sweeter than the vintage of Crete, and all the vineyards of Naxos and Egypt. And thou shalt be anointed with sweet-smelling nards, and unguent made from lilies and cypress, myrtle and amaranth, and of myrrh and cassia well mixed. And in thine hair shall be woven rose-leaves of crimson light, and the mingling loveliness of lilies and violets, twined as the dawn with night. And about thee shall waft a sweeter fragrance than the burning of frankincense, and storax, and lign-aloes; for it is the breath of the Temple of God. Then shalt thou step into the King's Palace, O warrior! and a voice more musical than the flute of ivory and the psaltery of gold, clear as a bell of mingled metals in the night, shall call unto thee, and thou shalt follow it to the throne which is as a perfect cube of flaming gold set in a sea of whiteness; and then shalt thou be unrobed of sleep and crowned with the silence of the King — the silence of song, of thought, and of reason, that unthinkable silence of the Throne. 

[ « back to TOC ]


CHAOS and ancient night have engulfed me; I am blind. I crouch on the tower of uttermost silence awaiting the coming of the armies of the dawn. 

O whence do I come, where am I, O whither do I go? For I sit maddened by the terrors of a great darkness. ... What do I hear? Words of mystery float around me, a music of voices, a sweetness, as of the scent of far burning incense; yea! I see, I hear, I am caught up on the wings of song. Yet I doubt, and doubt that I doubt ... I behold! 

See! the night heaves as a woman great with child, and the surface of the black waters shimmers as the quivering skin of one in the agony of travail. ... The horizon is cleft and glows like a womb of fire, the hosts of the night are scattered, I am born, and the stars melt like flakes of snow before mine eyes. ... 

Lo! there she stands, born in maturity, shaken from out the loins of the darkness, as a rainbow from the purple jars of the thunder. Her hair is as a flood of dancing moon- beams, woven with golden ears of corn, and caught up by flashing serpents of malachite and emerald. On her forehead shines the crescent moon, pearl-like, and softly gleaming with the light of an inner light. Her garment is as a web of translucent silver, glistening white and dew-like, now rippling with all the colours of the rainbow, now rushing into flames crimson and gold, as the petals of the red-rose, woven with poppy, and crocus, and tulips. And around her, as a cloud of irradiant mystery gleaming with darkness, and partly obscuring the softness of her form, sweeps a robe, woven of a network of misty waters, and flashing with a myriad stars of silver; and in its midst, as a great pearl of fire drawn from the depths of the seas, a full moon of silver trembles glowing with beams of opalescent light — mystic and wonderful. In her right hand she holds a sistrum, and chimes forth the music of the earth, and in her left an asp twisted to the prow of a boat of gold, wherein lie the mysteries of heaven. 

Then clear and sweet as the breath of the hillside, I heard a voice, as of the winds across a silver harp, saying: 

I am the Queen of the heavenly ones, of the Gods, and of the Goddesses, united in one form. I am She who was, who is, and will be; my form is one, my name is manifold; under the palm-trees, and in the deserts, in the valleys, and on the snowy mountains, mankind pays me homage, and thunders forth praises to my name. Yet I am nameless in the deep, as amongst the lightsome mountains of the sky. Some call me Mother of the Gods, some Aphrodite of the seas of pearl, some Diana of the golden nets, some Proserpina Queen of Darkness, some Hecate mistress of enchantments, some Istar of the boat of night, some Miriam of the Cavern, and others yet again Isis, veiled mother of Mystery. 

I am she who cometh in unto all men, and if not here, then shalt thou behold Me amidst the darkness of Acheron, and as Queen in the palaces of Styx. I am the dark night that bringeth forth the bright day; I am the bright day that swalloweth up the dark night; that bright day that hath been begotten by the ages, and conceived in the hearts of men; that dawn in which storms shall cease their roaring, and the billows of the deep shall be smoothed out like a sheet of molten glass. 

Then I was carried away on the wings of rapture, and in the strength of my joy I leapt from the tower of Night; but as I fell, she caught me, and I clung to her and she became as a Daughter of this world, as a Child of God begotten in the heart of man. And her hair swept around and about me, in clouds of gold, and rolled over me, as sunbeams poured out from the cups of the noon. Her cheeks were bright with a soft vermilion of the pomegranate mingling with the whiteness of the lily. Her lips were half open, and her eyes were deep, passionate, and tremulous, as the eyes of the mother of the human race, when she first struggled in the strong arms of man; for I was growing strong in her strength, I was becoming a worthy partner of her glory. 

Then she clung to me, and her breath left her lips like gusts of fire mingled with the odours of myrtle; and in mine arms she sang unto me her bridal song: 

"Come, O my dear one, my darling, let us pass from the land of the plough to the glades and the groves of delight! There let us pluck down the clustered vine of our trembling, and scatter the rose-leaves of our desire, and trample the purple grapes of our passion, and mingle the foaming cups of our joy in the glittering chalice of our love. O! love, what fountains of rapture, what springs of intoxicating bliss well up from the depths of our being, till the foaming wine jets forth hissing through the flames of our passion — and splashes into immensity, begetting a million suns. 

"I have watched the dawn, golden and crimson; I have watched the night all starry-eyed; I have drunk up the blue depths of the waters, as the purple juice of the grape. Yet, alone in thine eyes, do I find the delights of my joy, and in thy lips the vintage of my love. 

"The flowers of the fields have I gazed on, and the gay plumage of the birds, and the distant blue of the mountains; but they all fade before the blush of thy cheeks; and as the ruby goblet of the Sun is drained by the silver lips of night, so are they all swallowed up in the excess of thy beauty. 

"I have breathed in the odour of roses and the fragrance of myrtle, and the sweet scent of the wild jessamine. I have drunk in the breath of the hillside, and the perfume of the woods and the seas; yet thy breath is more fragrant than they, it is sweeter still, it intoxicateth me and filleth me with joy, as a rich jar of wine found in the depths of a desert of salt — I have drunk deep and am bewildered with love. 

"I have listened to the lark in the sky, to the curlew, and to the nightingale in the thicket, and to all the warblers of the woods, to the murmur of the waters and to the singing of the winds; yet what are they to the rapture of thy voice? which echoes in the valley of my breast, and trills through the depths of my being. 

"I have tasted the juice of the peach, and the sweetness of honey and milk; but the wine of thy lips is strong as the aromatic vintage of Egypt, and sweet as the juice of the date-palms in the scented plains of Euphrates: Ay! let me drink till I reel bewildered with kisses and pleasure ... O my love! ... my love! ... O my love!" 

Then I caught up her song and cried: "Yea! O Queen of the Night, O arrow of brightness drawn from the quiver of the moon! O Thou who hast ensnared me in the meshes of thine hair, and caught me up on the kisses of thy mouth; O thou who hast laid aside thy divinity to take refuge in mine arms, listen! 

"I have drunk deep of the flagons of passion with the white-veiled virgins of Vesta, and the crimson-girdled daughters of Circe, and the drowsy-eyed maidens of Ind. I have woven love with the lithe girls of Hellas, and the subtle-limbed women of Egypt whose fingers are created to caress; all the virgins of Assyria, and the veiled beauties of Arabia, have been mine; yet amongst them all have I not found one to compare to a lash on the lid of thine eye. O Thou art as the wine of ecstasy, a thousand times more delicious than all these. Ah! but what is this languor which cleaves to me? My strength has left me; my soul has mingled with thine; I am not, and yet I am. Is it Thy weakness that I feel?" 

"Nay, O lover, for it is only at the price of the illusion of my strength that thou hast given me the pleasure of unity which I have tasted in thine arms. Beauty has conquered me and drunk up the strength of my might; I am alone, and all things are mine in the mystery of my loneliness. 

"Evoe!" life burns in the brasier of love as a ruby flame in a sapphire bowl. I am dead, yet I live for ever!" 

Arise, O sleeper, for the night of loneliness hath rolled up the hangings of her couch, and my heart is burning like a sun of molten brass; awake before the Beast riseth and enter the sanctuary of Eden and defile the children of dawn. Thou Child-Man, cast off the cloak of dreams who before thy sleep wast enraptured with the strength of love. Fair and fresh didst thou come from the woods when the world was young, with breast like the snowy hills in the sunlight, and thine hair as a wind-ravished forest of oak, and thine eyes deep and still as the lakes of the mountains. No veil covered thee, and thou didst revel naked in the laughter of the Dawn, and under the kisses of mid-day didst thou leap with the sun, and the caressing hands of night laid thee to rest in the cradle of the moon. Thoughts did not tempt thee, Reason played not the prude with thee, nor imagination the wanton. Radiant child that thou art, thou didst grow in the light that shone from thine eyes, no shadow of darkness fell across thy path: thy love was strong and pure — bright as the stars of night, and deep as the echoing depths of hills of amber, and emerald, and vermilion. 

Awake! tear from thy limbs the hempen ropes of darkness, arise! — fire the beacon of the awakenment of the nations, and night shall heave as an harlot great with child, and purity shall be born of corruption, and the light shall quiver through the darkness, an effulgence of opals like the beams of many colours irradiated from the L. V. X. 

Through the night of reckoning hast thou passed,and thy path hath been wound around the land of darkness under the clouds of sleep. Thou hast cleft the horizon as a babe the womb of its mother, and scattered the gloom of night, and shouted in thy joy: "Let there be light!" Now that thou has seized the throne, thou shalt pass the portals of the tomb and enter the Temple beyond.

There thou shalt stand upon the great watch-tower of Day, where all is awakenment, and gaze forth on the kingdom of the vine and the land of the houses of coolness. Thou shalt conquer the Empire of the Sceptre, and usurp the Kingdom of the Crown, for thou art as a little child, and none shall harm thee, no evil form shall spring up against thee. For Yesterday is in thy right hand, and To-morrow in thy left, and To-day is as the breath of thy lips. ........ 

I am the Unveiled One standing between the two horizons, as the sun between the arms of Day and Night. My light shineth upon all men, and none can do me harm, neither can the sway of my rule be broken. I am the Unveiled one and the Unveiler and the Re-veiler; the world lieth below me and before me, and in the brilliance of mine eyes crouch the images of things that be. Space I unroll as a scroll, and Time chimeth from mine hand as the voice of a silver bell. I ring out the birth and the death of nations, and when I rise worlds pass away as feathers of smoke before the hurricane. ..... 

Yet, O divine Youth who has created thyself! What art thou? Thou art the birthless and the deathless one, without beginning and without end! Thou paintest the heavens bright with rays of pure emerald light, for thou art Lord of the beams of Light. Thou illuminest the two lands with rays of turquoise and beryl, and sapphire, and amethyst; for Lord of Love, Lord of Life, Lord of Immensity, Lord of Everlastingness is thy name. Thou hast become as a tower of Effulgence, whose foundations are set in the hearts of me, yea! as a mountain of chrysoleth slumbering in the Crown of Glory! whose summit is God! 

[ « back to TOC ]


The Scaffolding of the Temple 
The ten mighty Supports which
are set between the 
Pillars of Death
and Life.

A full account of the reception of Fra. P. into the Rosicrucian
Order, with illustrations; and of his operations in Ceremonial Magic, &c.
[His Studies of Eastern Magic and Meditation, &c., to follow in Nos. IV. and V.]

(Published in The Equinox Vol.I. No.II.)

That which is below is like
that which is above, and
that which is above is like
that which is below, for the
performance of the miracles


Upright and inverted taus in alchemical salt upon upright pentagram overlayed on inverted pentagram

[click image to enlarge]

{Illustration on this page. In the background is an inverted solid black pentagram. Superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the black pentagram which emerge behind the inner angles of the white. These two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. In the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. This barred ring is centered within but not touching the inner angles of the white pentagram. In the lower space defined by the barred ring is a solid black upright Sans-serif letter "T". In the upper space of the barred ring is a white inverted Sans-serif letter "T" defined by a thin black line.}

[ « back to TOC ]


OBSESSED by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully accepting or eagerly rejecting, but ever seeking some unobtainable freedom, some power which will release him from those shackles he has in his studied folly and capricious ignorance welded to his thoughts.

Nothing contents him, nothing satisfies him; if he is not weeping he is laughing, if he is not laughing he is weeping; he grumbles and applauds, despises and reveres, insults and beslavers, loves and hates, fingers everything in turn, and when he has nothing further to soil and to thumb- mark sits down and cries for the moon, or else like the dog in the fable seeing his own image in the river of his dreams, loses all he has in the vain attempt to grasp more.

Slave to his own tyranny, shrieking under his own lash, the higher he builds the gloomy walls of his prison the louder he howls "Liberty": freedom is what he craves, yearns, and strives for — freedom to leap into some miasmal bog and wallow. If he is a ploughman he wants more fields to till; if a physician, more bodies to cure; if a priest, more souls to save; if a soldier, more countries to conquer; if a lawyer, more wretches to hang. If he obtains "more," he grumbles because it is "too much"; if he does not obtain it he continues to grunt and to growl, and the more he growls and grunts the more slavish he becomes, yet the freer he considers himself.

Once born he is carefully swaddled in the rags of Custom, rocked in the cradle of Caste, and nursed on the soured milk of Creed. And as with the individual so with the nation, the one or the many, it is taught to work its way into one narrow groove, and like the water in a drain or a gutter to flow for a time unobtrusively between dignified cobbles and over respectable cement, and then to vanish as genteelly as possible underground.

Sometimes there is a stoppage; too much filth has accumulated, and it refuses all conventional methods of being removed. Then comes a flood — a revolution — for a time there is a nasty mess, but soon the filth is washed away, and once again the drainage flows humbly down its customary gutter in the same old unobtrusive manner, between the same old cobbles, and over the same old cement until in time fresh filth silts up and there is more trouble and annoyance. "So runs my dream," and civilized man dreaming from his drain naturally pictures God as a kind of Omnipotent Sewer-Husher who everlastingly ought to trudge about with scoop, ladle, and rake, and keep gutters clean and drains in an inoffensive condition. So it happens that when gutters get blocked up and drains stink, the Free-thinker laughs and says: "You barmy fool, 'there is no sich a person'"; and when they don't, the Believer cries: "My poor benighted brother, 'He is like a refiner's fire and like Fuller's sope.'"

Compared to the civilised man, the water which flows down the drain, the savage is like a mountain torrent cutting its own course amongst the hills and rushing on wildly yet wisely to the sea. No doubt, from the point of view of a sanitary engineer, the drain is more useful, more rational, altogether more proper than the wayward stream. But it is the rigid utilitarianism of this bread-and-water morality, this one-shirt-a- week thrift, this skimmed-milk philosophy this cake-on-Sunday religion, and all the other halfpenny economies of a gluttonous mediocrity, that must be trampled under foot as if they were the very cockroaches of hell, before Freedom of even a protoplasmic kind can be brought to life. Better be a savage, a one-legged hottentot, better be anything than a civilized eunuch, a crape-capped "widder" in Upper Tooting lamenting her "demised husband" whilst she counts the halfpence he has left behind him in his trouser pockets. If there is going to be a flood, let it be grand, typhoonic, torrential; do not let others pass by us and say: "Really, my dear, what an insalubrious odour!"

The savage babe being born is taught the myths of his tribe, that uncorrupted are beautiful enough; the civilised child the myths of his nation, that corrupted are merely bestial, and are as rigid as the former are elastic. The savage youth passes through one great ordeal — the struggle with Nature: the civilised through another — the struggle with Reason. The one is taught the hero tales of his forefathers, the other the platitudes of the schools, which luckily are always a few decades behind the ideas current at his birth.

Few of us remember anything that happened during the first two years of our existence, and very little during the next two; thus it comes about that from two to four years of our life are blank. Perhaps during these years of nothingness we see things as they are; however, civilisation touches us on the lips and we speak and forget all about them. Directly we commence to chatter, our preparation to take life seriously begins. Books are given us, and the great wide road of wonderment becomes narrowed to a straitened right-of-way down which it is a privilege and honour to pass. If we are wild, it is naughty; if wanton — immoral; in innocence we lisp the ten commandments on our mothers' knees, only to break them when we really know what they mean. Then comes manhood and its responsibility, marriage with its one pleasure and its forty thousand plagues, as Heine says.

Our birth is a matter of law or chance — equivalent symbols for the Unknown; once born, environment, circumstance, position, convention, education, all in their turn come forward to claim us and smother us in their bestial kisses. Yet like the streams and the gutters, the drains and the rivers, we all flow, roar, or trickle onwards to the same unknown sea from which we came. Sometimes Evolution flouts Ethics and we have floods, earthquakes, and the spouting of volcanoes; sometimes Ethics flouts Evolution and we are turned into artificial ponds and ornamental Serpentines; yet upon other times it hastens our course and gives us good Doulton-ware to flow through; all of us, nevertheless, whether we be teardrop or Dead Sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the Sun, that relentless God who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious winds and to weep through the storms of air. So the wheel of Time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path.

What is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the Sun, the Wind, and the Ocean? — indeed the ways of God are inscrutable and past finding out. Thus the Unobtainable tempts us, and the little segments of God that we see become to us the fiercest and most terrible of the Dog-faced Demons which seduce us from the path. He is always at our elbow, whispering, tempting, jeering, advising and helping us; He it is that casts despair upon us when we have done nothing wrong, and elation when we have done nothing right; He it is who is ever rising before us like a mist to obscure our path or to magnify our goal; yet nevertheless He is not only the cloud but that ultimate fire — if we could only understand Him as He IS; Ah! my brothers, this is THE GREAT WORK.

Why does he do this and that, if he can do that and this? asks the Doubter. Because He chooses to, answers the Believer. But the man after God's own Heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themselves so wise, possess but various little segments of one great circle, and that each imagines his segment a perfect circumference in itself. Presently the Mystic himself discovers that his circle which contained all their segments is but a segment of some greater circle, and that eventually he is living in a great cloud-land formed of myriads and myriads of little spheres, which he feels are in Reality one Great Ocean if he could only make them unite.

Each stage above him is his Ultimate goal for the time being. Possessing one little sphere, his one and only object is to unite it to another, or another to it; not two others, not to the whole, but only to that "One Other." For the time being (let it appear as if it were for all time to the initiate), that "One Other" is God and Very God — the Omega of his quest, and that "all others" are Devils that would tempt and seduce him. Thus it happens that until you become God, God Himself is in Reality The Tempter, Satan, and the Prince of Darkness, who, assuming the glittering robes of Time and Space, whispers in our ears: "Millions and millions and millions of eternities are as nothingness to me; then how canst thou, thou little mote dancing in the beam of mine eye, hope to span me?" Thus God at the outset comes to us and like the old witch in "Cinderella" strews innumerable lentils before us to count — but begin! and soon you will find that you have left the kitchen of the world behind you and have entered the enchanted Palace "Beyond."

It is all very difficult and complex at first; it is rather like a man who, setting out by a strange road to visit the capital of his country, comes to a great mountain and gazes up its all but endless slopes.

"It is too high for me to climb," the little man will say; "it is indeed very beautiful; but I will go back and find some other road."

"I am sure it would be too long a journey," says a second; "I could not afford it; I too will return."

"There are no guides here," says a third; "how foolish for me to attempt so high a peak."

"I am not strong enough," says a fourth. "I have no chart." ... "My business won't let me." ... "My wife is against it."

Thus God enters the heart of man in a thousand forms and tempts man as he tempted Eve in the Garden of Eden, and Abraham in the land of Moriah.

But the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his Great travel to the Summit of the Mountain of God; and curious to relate, and terrible to tell, the whole length of that wizard way Satan follows behind him in the form of a sleuth-hound ever tempting him from the right path.

Now he is overcome by a great loneliness, he is cold, he is hungry, he thirsts; the skyline he had thought the summit is but a ridge, and from it he sees ridge upon ridge in endless succession above him. On he toils, at length it is the summit — no! but another ridge and a myriad more. A thousand fiends enter him, a thousand little sleuth-hounds that would tear him back — comfort, home, children, wife; then he says to himself: What a fool am I!

At this stage many turn back and crawling into the valley of illusions reason how much more comfortable and interesting it is to read of mountain ascents than to accomplish them. These ones talk loudly and beat the drums of their valour in the ears of all men.

At the next stage few return, most perish on the way back; for the higher you climb that great mountain the more difficult it becomes to return.

Plod on, and when your legs tremble and give way under you, crawl on, crawl on if on all fours, and clench your teeth and say "I WILL"; but on! and on! and on! And behind you tireless strides along that old grey hound ever breathing forth temptations upon you; filled with crafts, and subtleties, and guiles, ever eager to lead you astray, ever ready to guide you back. And presently so great grows the loneliness of the Mountain that his very companionship becomes as a temptation to you, you feel a friendliness in resisting him, a burning hope that he will continue to tempt you, that his temptations and his mocking words are better than no words at all. This only happens far far up the mountain slope, some say not so far from the summit; but take heed! for at this stage there is a great precipice, and those who look round for the hound may perchance stumble and fall — and the foot of that precipice is the valley from which they came.

From here all is darkness, and there are no roads to guide the pilgrim, and the sleuth-hound can no more be seen because of the shadows of the night which obscure all things. And how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. But there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that Mystic Mountain; and how that Ancient DOG was indeed GOD Himself.

[ « back to TOC ]


BEFORE we enter upon the events of the Great Journey of Frater P., during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the Order of A ∴ A ∴

Born of an ancient family, but a few days after the fifty-sixth Equinox before the Equinox of the Gods, he was reared and educated in the faith of Christ as taught by one of the strictest sects of the many factions of the Christian Church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began.

From infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the iniquity of that unnatural treatment which with lavish and cruel hand was squandered on him. Then youth came, and with it God's name had grown to be a curse, and the form of Jesus stood forth in the gloom of Golgotha, a chill and hideous horror which vampire-like had sucked dry the joy of his boyhood; when suddenly one summer night he broke away from the ghouls that had tormented him, casting aside the sordid conventions of life, defying the laws of his land, doubting the decaying religion of his childhood, he snapped, like rotten twigs, the worm-eaten conventionalities of the effete and hypocritical civilisation in which he had been nurtured, and sought refuge for a space in the wild and beautiful country which lies tangled like a head of tumbled hair to the north and north-west of England. Here he learnt from the whispering winds and the dreamy stars that life was not altogether a curse, and that every night dies in the arms of dawn.

His freedom, however, was of but short duration; yet, though he was dragged back to the prison from which he had escaped, he had learnt his own strength, a new life had flowed like a great sea dancing with foam upon him, and had intoxicated him with the red wine of Freedom and Revolt — his gauntlet of youth had been cast down, henceforth he would battle for his manhood, ay! and for the manhood of the World!

Then the trumpet-blast resounded; the battle had indeed begun! Struggling to his feet, he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. With quivering lip, and voice choked with indignation at the injustice of the world, he cursed the name of Christ and strode on to seek the gate of Hell and let loose the fiends of the pit, so that mankind might yet learn that compassion was not dead.

Nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously sheathe his blood-red sword, and blow flame and smoke from the tripod of life, casting before the veiled and awful image of the Unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days.

Deeply read in poetry, philosophy and science, gifted beyond the common lot, and already a poet of brilliant promise; he suddenly hurries from out the darkness like a wild prophetic star, and overturning the desks and the stools of the schoolmen, and casting their pedagogic papilla from his lips, escapes from the stuffy cloisters of mildewed learning, and the colleges of dialectic dogmatics, and seeks, what as yet he cannot find in the freedom which in his youthful ardour appears to him to live but a furlong or two beyond the spires and gables of that city of hidebound pedants which had been his school, his home, and his prison.

Then came the great awakening. Curious to say, it was towards the hour of midnight on the last day of the year when the old slinks away from the new, that he happened to be riding alone, wrapped in the dark cloak of unutterable thoughts. A distant bell chimed the last quarter of the dying year, and the snow which lay fine and crisp on the roadway was being caught up here and there by the puffs of sharp frosty wind that came snake-like through the hedges and the trees, whirling it on spectre-like in the chill and silver moonlight. But dark were his thoughts, for the world had failed him. Freedom had he sought, but not the freedom that he had gained. Blood seemed to ooze from his eyelids and trickle down, drop by drop, upon the white snow, writing on its pure surface the name of Christ. Great bats flitted by him, and vultures whose bald heads were clotted with rotten blood. "Ah! the world, the world ... the failure of the world." And then an amber light surged round him, the fearful tapestry of torturing thought was rent asunder, the voices of many angels sang to him. "Master! Master!" he cried, "I have found Thee ... O silver Christ. ..."

Then all was Nothingness ... nothing ... nothing ... nothing; and madly his horse carried him into the night.

Thus he set out on his mystic quest towards that goal which he had seen, and which seemed so near; and yet, as we shall learn, proved to be so far away.

In the first volume of the diaries, we find him deep in the study of the Alchemistic philosophers. Poring over Paracelsus, Benedictus Figulus, Eugenius and Eirenaeus Philalethes, he sought the Alchemical Azoth, the Catholicon, the Sperm of the World, that Universal Medicine in which is contained all other medicines and the first principle of all substances. In agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic Cross of Light, that is to say, to solve the problem of the Perfect Man. Fludd, Bonaventura, Lully, Valentinus, Flamel, Geber, Plotinus, Ammonius, Iamblichus and Dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here —

"'Now, master, take a little rest!' — not he!
(Caution redoubled,
Step two abreast, the way winds narrowly!)
Not a wit troubled
Back to his studies, fresher than at first,
Fierce as a dragon
He (soul-hydroptic with a sacred thirst)
Sucked at the flagon."

Plunging into the tenebrae of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the Wise, and whose secret lies in the opening of the "Closed Eye" — the consuming of the Darkness.

He who dismisses Paracelsus with a twopenny clyster, or Raymond Lully with a sixpenny reprint, is not a fool, no, no, nothing so exalted; but merely a rabbit-brained louse, who, flattering himself that he is crawling in the grey beard of Haeckel and the scanty locks of Spencer, sucks pseudoscientific blood from the advertisement leaflets of our monthly magazines, and declares all outside the rational muckheap of a "Pediculus" to be both ridiculous and impossible.

The Alchemist well knew the difference between the kitchen stove and the Heraclitean furnace; and between the water in his hip-bath and "the water which wetteth not the hands." True, much "twaddle" was written concerning balsams, and elixirs, and bloods, which, however, to the merest tyro in alchemy can be sorted from the earnest works as easily as a "Bart's" student can sort hair-restoring pamphlets and blackhead eradicators from lectures and essays by Lister and Müller.

Thus frenziedly, at the age of twenty-two, P. set out on the Quest of the Philosopher's Stone.

Visita Interiora Terrae Rectificando Invenies Occultam Lapidem Veram Medicinam; this is indeed the true medicine of souls; and so P. sought the universal solvent VITRIOLUM, and equated the seven letters in VITRIOL, SULPHUR, and MERCURY with the alchemical powers of the seven planets; precipitating the SALT from the four elements — Subtilis, Aqua, Lux, Terra; and mingling Flatus, Ignis, Aqua, and Terra, smote them with the cross of Hidden Mystery, and cried: "Fiat Lux!"

Youth strides on with hasty step, and by summer of this year — 1898 — we find P. deep in consultation with the mystics, and drinking from the white chalice of mystery with St. John, Boehme, Tauler, Eckart, Molinos, Levi, and Blake:

"Rintrah roars and shakes his fires in the burden'd air,
Hungry clouds swag on the deep."

Insatiable, he still pressed on, hungering for the knowledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of Illusion. From the cloudless skies of Mysticism he rushes down into the infernal darkness on winged thoughts: "The fiery limbs, the flaming hair, shot like the sinking sun into the western sea," and we find him now in the Goetic kingdoms of sorcery, witchcraft, and infernal necromancy. The bats flit by us as we listen to his frenzied cries for light and knowledge: "The Spiritual Guide," and "The Cherubic Wanderer" are set aside for "The Arbatel" and "The Seven Mysterious Orisons." A hurried turning of many pages, the burning of many candles, and then — the Key of Solomon for a time is put away, with the Grimoires and the rituals, the talismans, and the Virgin parchments; the ancient books of the Qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into the starlight, bewilders him and is gone; for he has opened "The Book of Concealed Mystery" and has read:

"Before there was equilibrium countenance beheld not countenance."

The words: "Yehi Aour" trembled on his lips; the very chaos of his being seemed of a sudden to shake itself into form — vast and terrible; but the time had not been fulfilled, and the breath of the creation of a new world caught them up from his half-opened mouth and carried them back into the darkness whence they had all but been vibrated.[20]

From midsummer until the commencement of the autumn the diaries are silent except for one entry, "met a certain Mr. B — an alchemist of note" [21]

which though of no particular importance in itself, was destined to lead to another meeting which changed the whole course of P.'s progress, and accelerated his step towards that Temple, the black earth from the foundations of which he had been, until the present, casting up in chaotic heaps around him.

Knorr von Rosenroth's immense storehouse of Qabalistic learning seems to have kept P. fully employed until the autumnal equinox, when B —, the alchemist of note, introduced him to a Mr. C — (afterwards, as we shall see, Frater V.'. N.'. of the Order of the Golden Dawn). This meeting proved all-important, as will be set forth in the following chapter. Through C —, P. had for the time being laid aside von Rosenroth, and was now deep in "The Book of the Sacred Magic of Abra-Melin the Mage." A time of transition was at hand, a spiritual renaissance was about to take place, so little wonder is it that we find P. much like St. Augustine lamenting his outward search, and crying with him: "I, Lord, went wandering like a strayed sheep, seeking Thee with anxious Reasoning without, whilst Thou wast within me. I wearied myself much in looking for Thee without, and yet Thou hast Thy habitation within me, if only I desire Thee and pant after Thee. I went round the Streets and Squares of the City of this World seeking Thee; and I found Thee not, because in vain I sought without for Him who was within myself."


[20] At this time P. was leading a hermit's life on a Swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to bring him wisdom from the Great White Brotherhood. This one we shall meet again under the initials D.A.

[21] Afterwards known as Frater C.S.

[ « back to TOC ]


IT was on November 18, 1898, that through the introduction of Fra. V.N., and under his guidance P. entered the Hermetic Order of the Golden Dawn, and became a Neophyte in the Grade of 0° = 0¤ in the Outer.

It may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. But it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, are very much abbreviated and summarised, when we state that, the actual MSS. in our possession relating to the G∴D∴ occupy some twelve hundred pages and contain over a quarter of a million words.

The official account of the G∴D∴ (probably fiction) known as "The Historical Lecture," written and first delivered by Fra. Q.S.N., runs as follows:

"The order of the G∴D∴ in the Outer is an Hermetic Society which teaches Occult Science or the Magic of Hermes. About 1850 several French and English chiefs died and Temple work was interrupted. Such chiefs were Eliphas Levi, Ragon, Kenneth R. H. Mackenzie, and Fred Hockley. These had received their power from even greater predecessors, who are traced to the Fratres Rosa (sic) Crucis of Germany. Valentine Andrea (opera A.D. 1614) has given an esoteric account of the S.R., probably he also edited the 'Fama Fraternitatis,' [22]

or 'History of the Society,' which must have been derived from the old records of C. R.'s [23]

pupils. ...

"The first order is a group of four grades: the second order is a group of three grades of adeptship.

"Highest of all are those great rulers who severally sustain and govern the Third Order, which includes Three Magic Titles of honour and supremacy; in case of a vacancy the most advanced 7° = 4¤ [24]

obtains by decree the well-earned reward. The grades of the first order are of Hebrew design; of the Second, Christian.

"The Rituals and Secrets are received from the Greatly Honoured Chiefs. ..."

The account given in the first paragraph may or may not be correct; and the following "History Lection" written by a brother of the Order of the A ∴ A ∴ throws considerable light on the origin of the above Society; and what is of still more interest to us mentions P. and his final rupture with the Order of the Golden Dawn. It runs as follows:

"Some years ago a number of cipher MSS. were discovered and deciphered by certain students. They attracted much attention, as they purported to derive from the Rosicrucians. You will readily understand that the genuineness of the claim matters no whit, such literature being judged by itself, not by its reputed sources.

"Among the MSS. was one which gave the address of a certain person in Germany, who is known to us as S.D.A. Those who discovered the ciphers wrote to S.D.A., and in accordance with instructions received, an Order was founded which worked in a semi-secret manner.

"After some time S.D.A. died: further requests for help were met with a prompt refusal from the colleagues of S.D.A. It was written by one of them that S.D.A.'s scheme had always been regarded with disapproval. But since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoever — how much more, then, one of themselves, and that one most highly revered! — they had refrained from active opposition. The adept who wrote this added that the Order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts.

"Shortly after this, one called S.R.M.D. announced that he had formulated such a link, and that himself with two others was to govern the Order. New and revised rituals were issued, and fresh knowledge poured out in streams.

"We must pass over the unhappy juggleries which characterised the next period. It has throughout proved impossible to elucidate the complex facts.

"We content ourselves, then, with observing that the death of one of his two colleagues, and the weakness of the other, secured to S.R.M.D. the sole authority. The rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless, even where it was correct: for it is in vain that pearls, be they never so clear and precious, are given to the swine.

"The ordeals were turned into contempt, it being impossible for any one to fail therein. Unsuitable candidates were admitted for no better reason than that of their worldly possessions.

"In short, the Order failed to initiate.

"Scandal arose, and with it schism.

"In 1900 one P., a brother, instituted a rigorous test of S.R.M.D. on the one side and the Order on the other. ..."

Here we must leave the "Lection," returning to it in its proper place, and after explaining "the Diagram of the Paths and the Grades," enter upon the Ritual of the 0°=0¤ Grade of Neophyte.

It will be at once apparent to the reader that the Diagram of the Paths is simply the ordinary Sephirotic Tree of Life, combined with the Tarot trumps, the twenty-two letters of the Hebrew alphabet, the thirty-two paths of the Sepher Yetzirah, the signs of the Zodiac, and the signs of the planets and the elements.

The following account of it is taken from S.A.'s copy No. 2 of the "Ritual of the 24th, 25th, and 26th Paths leading from the First Order of the G∴D∴ in the outer to the 5° = 6¤, Associate Adept speaking:

"Before you upon the Altar is the diagram of the Sephiroth and Paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each Sephira, and the Tarot Trumps appropriated to each Path.

"You will further note that the First Order includes: Malkuth, answering to Neophyte and Zelator, and the element of earth. Yesod to Theoricus and air. Hod to Practicus and water. And Netzach to Philosophus and fire.

"Of these the last Three Grades alone communicate with the Second Order, though cut off from it by a veil which may

The Paths and Grades

The Paths and Grades

[click image to enlarge]

only be drawn aside by invitation from the Second Order for the Philosophus who has passed the five examinations symbolic of the five elements and the five Paths leading from the First Order thereto, and who has been duly approved of by the Higher Powers.

"The Three grades of the Second Order are entitled: Adeptus Minor, or Lesser Adept, 5° = 6¤ answering to Tiphereth, the Reconciler, in the midst of the Sephirotic Tree. Adeptus Major, or Greater Adept, 6° = 5¤ answering to Geburah. And Adeptus Exemptus, or Exempt Adept, 7° = 4¤ answering to Chesed."


[22] See "The Real History of the Rosicrucians," by A. E. Waite.

[23]Viz., Christian Rosencreutz.

[24]Vide Diagram of the paths and Grades.

[ « back to TOC ]



As the Ritual of the Grade of Neophyte is, with perhaps the exception of the Ritual of the Grade of Adeptus Minor, the most important of all the Rituals of the G∴D∴, it will be necessary here to enter upon it fully, so that the reader may in some sort initiate himself.

But the pathway must be pointed out, and that clearly, so that the pilgrim does not take at the very commencement of his mystic journey a wrong turning, one of those many turnings which at the very start lead so many into the drear and dismal lands of fear and doubt.

The following description of the Temple and Officers in the 0° = 0¤ Grade is taken from one of the official books of the G∴D∴ called Z.1, and is as follows:


"The Temple as arranged in the 0° = 0¤ Grade of Neophyte in the order of the G∴D∴ in the Outer is placed looking towards the הי {HB:Heh HB:Yod} or הוהי {HB:Heh HB:Vau HB:Heh HB:Yod} (J.H.V.H.) in Malkuth of Assiah. That is, that as י {HB:Yod} and ה{HB:Heh} answer unto the Sephiroth Chokmah and Binah in the Tree, [25]

unto Aba and Aima, [26] through whose knowledge that of Kether may be obtained; even so, the sacred rites of the Temple may gradually, and as it were in spite of themselves, raise the Neophyte unto the knowledge of his Higher Self. [27]

"Like the other Sephiroth Malkuth hath also its subsidiary Sephiroth and paths. [28]

Of these ten Sephiroth the Temple as arranged in the 0° = 0¤ of Neophyte includeth only the four lower Sephiroth in the Tree of life, viz.: Malkuth, Jesod, Hod, and Netzach, and the outer side of Paroketh, [29] which latter formeth the East of the Temple."

The plan of the Temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. These two pillars, which are respectively in Netzach and Hod, need careful explanation.

They represent Mercy and Severity, the former being white and in Netzach, the latter black and in Hod. Their bases are cubical and black to represent the Earth Element in Malkuth; the columns are respectively white and black to manifest eternal Balance of the Scales of Justice.

Arrangement of the Temple in the 0°=0° Ritual

Arrangement of the Temple in the 0°=0° Ritual

[click image to enlarge]

Upon them should be represented in counterchanged colours any appropriate Egyptian design emblematic of the soul. The scarlet tetrahedronal capitals represent the fire of Test and Trial, and between the Balance is the porch way of the Immeasurable Region.

The twin lights which flare on the summits are the "Declarers of Eternal Truth."

The pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp.

At the Eastern part of Malkuth, at its junction-point with the path of ת {HB:Taw} , is placed the altar in the form of a double cube. Its colour is black to represent to the Neophyte the colour of Malkuth; but to the adept there lies hidden in the blackness the four colours of the Earth, in their appropriate positions on the sides. The base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye.

"The symbols upon the altar represent the forces and manifestations of Divine Light concentrated in the white triangle of the Three Supernals. Wherefore upon this sacred and sublime symbol is the obligation of the Neophyte taken as calling therein to witness the operations of the Divine Light. The red cross of Tiphereth representing 5°=6¤ is 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.

The Altar Symbol in the 0=0 Ritual

The Altar Symbol in the 0°=0° Ritual

[click image to enlarge]

"Around the cross are the symbols of the four letters of Tetragrammaton, the שׂ {HB:Shin} of Jeheshua being only implied and not expressed in the Outer. And these are placed according to the winds."

The door should be situated behind and to the West of the Throne of the Hiereus; it is called "The Gate of the Declarers of Judgment," and its symbolic form is that of a straight and narrow doorway between two mighty pylons.


At the East of the Temple before Paroketh sit the three Chiefs who govern and rule all things and are the viceroys in the Temple of the Second Order beyond. They are the reflections therein of the 7°=4¤, 6°=5¤, and 5°=6¤ Grades, and are neither comprehended in, nor understood by, the Outer Order. They represent, as it were, Veiled Divinities, and their seats are before the veil (Paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of Isis and Nephthys impenetrable save to the initiate.

Now the Imperator governeth, because in Netzach — which is the highest grade of the First Order — is the fire reflected from Geburah.

The Praemonstrator is second, because in Hod is the water reflected from Chesed.

The Cancellarius is third, because in Yesod is the air reflected from Tiphereth.

But in each Temple these three chiefs are coeternal and coequal, thus figuring the Triad in Unity, yet are their functions different:

The Imperator to command

The Praemonstrator to instruct.

The Cancellarius to record.

"Even as the Flaming Fire doth overcome, and the still Waters reflect all images, and the all-wandering Air receiveth sound."

The synthesis of the Three Chiefs may be said to be in the form of Thoth who cometh from behind the veil.

Yet also the Imperator may be referred unto the Goddess Nephthys from his relationship unto Geburah. The Praemonstrator unto Isis from Chesed. And the Cancellarius unto Thoth in his position as recorder.


Their stations are at the four cardinal points of the Hall without, as invisible guardians of the limits of the temple: and they are placed according to the winds, viz.: behind the stations of the Hierophant, Dadouchos, Hiereus and Stolistes.

Between them are placed the stations of the four vicegerents 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, [30] which later represents the Temple itself; of which the guardians are the Kerubim, and the vicegerents in the palaces of the rulers Ameshet at the N.E., Thoumathph at the S.E., Ahephi or Ahapshi at the S.W., Kabetznuph at the N.W.


This is the place of Yesod, it is termed the Place of the Evil One, of the Slayer of Osiris. He is the Tempter, Accuser and Punisher of the Brethren. Wherefore is he frequently represented in Egypt with the head of a Water-Dragon, the body of a Lion or Leopard, and hindquarters of a Water- Horse. He is the administrator of the Evil Triad, whereof the members are:

Apophrasz. The Stooping Dragon.

Satan-Typhon. The Slayer of Osiris.

Besz. The brutal power of demoniac force.



The next invisible station is in the path of ס {HB:Samekh} between the place of Thmaist and that of the Evil Triad: and it is the place of the Lotus- throned Lord of Silence, even that Great God Harpocrates, the younger brother of Horus.


The stations are the places of the Pillars in Netzach and Hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the Praemonstrator and Imperator.


His secret place is the last of the invisible stations and he standeth with the Hierophant as though representing him unto the Outer Order. For while the Hierophant is 5ø=6ø, yet he is only shown as a Lord of the Paths in the Portal of the Vault. So that when he moveth from his place on the throne of the East, the seat of Aeshuri, he is no longer Osiris but Arouerist. And the invisible station of Arouerist may therefore be said to be that of the immediate past Hierophant.


"The Hierophant." The place of the Hierophant is in the East of the Temple on the Outer side of Paroketh to rule the temple under the presidency of the Chiefs. He fills the place of the Lord of the Path, acting as inductor into the sacred mysteries. His symbols and insignia are:

The throne of the East in the path of ס {HB:Samekh} without the Veil. The mantle of bright flame-red; the Crown-headed sceptre; the Banner of the East; the Great Lamen.

"Expounder of the Sacred Mysteries" is the name of the Hierophant: and he is Aeshuri-st, "The Osiris in the Nether World."

The Banner of the East The Lamen of the Hierophant
The Banner of the East [31] The Lamen of the Hierophant

"The Hiereus." The station of the Hiereus is at the extreme West of the Temple at the lowest point of Malkuth, and in the black portion thereof, representing a terrible and avenging God at the confines of Matter at the borders of the Qliphoth. He is throned upon Matter and robed in Darkness; and about his feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of שׂ {HB:Shin} and ק {HB:Qof} (Fire, Pisces), terminating respectively in the russet and olive quarters of Malkuth. There, therefore, is he placed as a mighty and avenging guardian unto the Sacred Mysteries. His symbols and insignia are:

The throne of the West at the limits of Malkuth; the robe of Darkness; the sword; the Banner of the West; the Lamen.

"Avenger of the Gods," is the name of the Hiereus, and he is "Horus in the City of Blindness" and of ignorance unto the Higher.

The Banner of the West The Lamen of the Hiereus
The Banner of the West The Lamen of the Hiereus

The Lamen of the Hegemon

The Lamen of the Hegemon

The Hegemon. The place of the Hegemon is between the two pillars, whose bases are in Netzach and Hod at the intersection of the paths of HB:Peh and HB:Samekh in the symbolic gateway of Occult Science: as it were at the beam of the Balance at the equilibrium of the Scales of Justice, at the point of the intersection of the lowest reciprocal path with that of ס {HB:Samekh}, which latter forms a part of the Middle Column, being there placed as the guardian of the threshold of Entrance, and the preparer of the ways for the Enterer thereby. Therefore the Reconciler between the Light and the Darkness, and the Mediator between the stations of the Hierophant and the Hiereus. His symbols and insignia are:

The robe of pure Whiteness; the Mitre-headed sceptre; the Lamen.

   "Before the face of the Gods in the place of the Threshold" is the name of the Hegemon; and she is the Goddess Thmais [32]

Thmaist of dual form as Thmait.[33]

The Kerux. — The Kerux is the principal form of Anubis. The sentinel being the subsidiary form. The Kerux is the Anubis of the East, whilst the Sentinel is the Anubis of the West.

The Kerux is the herald, the guardian and watcher "within" the Temple; as the sentinel is the watcher without. And therefore is his charge the proper disposition of the furniture of the Temple. His peculiar insignia of office are the red lamp and the wand. [34]

"Watcher of the Gods" is his name, and he is Anubis the herald before them.

"The Stolistes." — The station of the Stolistes is in the midst of the Northern part of the Hall; without, and to the North-West of the Black Pillar. He has the care of robes and insignia of the Temple. His peculiar ensign is the Cup.

"The Goddess at the Scale of the Balance at the Black Pillar" is the name of the Stolistes; and she is Auramooth, or the Light shining through the waters upon the Earth.

The Cup of the Stolistes

The Cup of the Stolistes

The Dadouchos. — The station of the Dadouchos is towards the midst of the Southern part of the Hall, and to the South-West of the White Pillar. He has the charge of the lights, the fire, and the incense of the Temple. His ensign is the Svastika. [35]

"Goddess of the Scale of the Balance at the White Pillar" is the name of the Dadouchos, and she is Thoum-aesh-neith, or Perfection through Fire manifesting upon the Earth.



The Officers and members being assembled the Kerux proceeds to the right of the Hierophant and facing West raises his wand, as a symbol of the ray of Divine Light from the white Triangle of the Three Supernals, and cries:


in order to warn the evil and uninitiated to retire so that the Triangle may be formulated upon the Altar.

The Hierophant then calls upon all present to assist him in opening the Hall of the Neophytes, and bids the Kerux see that the Hall is properly guarded.

The Fratres and Sorores of the Order then give the sign of the Neophyte, after which the Hiereus explains that the names of the three chief officers commence with "the letter of breath" H. But that in the name Osiris, the H is silent, and concealed, as it were shrouded in O. In the name Horus it is manifested and violently aspirated; while in the name Themis it is partly one and partly the other.

The Hiereus having explained the meaning of the letter H, then recapitulates 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.

In explaining his own station the Hierophant says:

"My place is on the throne of the East, which symbolises the rise of the Sun of Life and Light. My duty is to rule and govern this hall in accordance with the laws of the Order. The red colour of my robe symbolises Light: my insignia are the sceptre and the Banner of the East, which signify Power and Light, Mercy and Wisdom: and my office is that of the Expounder of the Mysteries."

Then follows the purification of the Hall and the members by water and by fire, after which the Hierophant orders the Mystic Circumambulation to take place in the Path of Light.

The procession of officers and members is then formed in the North, in readiness for the mystic Circumambulation in the Path of Light. It is formed in the North beginning from the station of the Stolistes, the symbol of the waters of creation attracting the Divine Spirit, and therefore alluding to the creation of the world. Whilst the "Reverse Circumambulation" has its rise from the station of the Dadouchos, symbolic of the ending and judging of the world by fire.

But also the Circumambulation commences with the Paths שׂ {HB:Shin} and ר {HB:Resh}, as though bringing into action the solar fire; whilst the reverse commences by those of ק {HB:Qof} and צ {HB:Tzaddi} as though bringing the watery reflux into action.

This is the Order of the Circumambulation; first cometh Anubis, the watcher of the Gods; next Themis, the Goddess of the Hall of Truth; then Horus; then the remaining members in order of precedence; and lastly, the Goddesses of the Scales of the Balance, as though a vast wheel were revolving, as it is said:

"One wheel upon the Earth beside the Kerub." And also note the Rashish ha-Gilgalim. [37]

Of this wheel the ascending side commenceth from below the pillar of Nephthys, and the descending side from below the pillar of Isis, but in the "Reverse Circumambulation" this is contrary. And the nave or axis of the wheel will be about the invisible station of Harpocrates; as though that God stood there with the sign of Silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not.

The object of the Mystic Circumambulation is to attract and make connection between the Divine Light above and the Temple, and therefore the Hierophant quitteth his throne to take part therein, but remaineth there to attract by his sceptre the Light from beyond the Veils.

Each member in passing the Throne of the East gives the sign of the enterer, projecting forwards the light which cometh from the sceptre of the Hierophant.

"But Horus passes only once, for he is the son of Osiris, and inheriteth the Light, as it were by birthright from him; wherefore he goeth at once unto the station of the Hiereus to fix the light there. The Hegemon, the Goddess of Truth, passeth twice because her rule is of the Balance of the two Scales, and she retireth to her station there to complete the reflux of the Middle Pillar. But Anubis of the East and the others circumambulate thrice as affirming the completion of the reflexion of the perfecting of the white Triangle on the Altar." [38]

The circumambulation being completed, the members and remaining officers remain standing whilst the Hierophant repeats the Adoration:


(At each of these sentences all bow and give the sign, the officers raising their banners, sceptres, sword and wand on high, and then sink them in salutation.)

The Hierophant then orders the Kerux to declare the Hall of the Neophytes opened by him, which he does in the following words:

"In the name of the Lord of the Universe, I declare that the Sun hath arisen, and that the Light shineth in Darkness."

After which the three chief officers repeat the mystic words:



THE OPENING is then at an end, and the next ceremony is: THE ADMISSION. [39]

The Candidate is in 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.

The Hierophant informs the members assembled that he holds a dispensation from the greatly honoured chiefs of the Second Order, for the purpose of commencing the process of the initiation which shall ultimately lead the Candidate to the knowledge of his Higher Self. But he is first admitted to the Grade of Neophyte which hath no number, concealing the commencement of All-Things under the simulacrum of No-Thing.

The Hegemon, the representative of the Gods of Truth and Justice, is consequently sent to superintend the preparation, thus symbolizing that it is the Presider of Equilibrium who is to administrate the process of initiation by the commencement of the Equilibration of the forces in the Candidate himself, by the symbols of Rectitude and Self-control. But it is the sentinel who actually prepares the Candidate; whose body is now surrounded by a triple cord to show the restriction of the powers of Nature; and it is triple to show the white Triangle of the Three Supernals. His eyes are also bandaged, symbolising that the Light of the natural world is but as darkness compared with the radiance of the Light Divine.

The Ritual then continues:

Hegemon: "Child of Earth! arise, and enter into the Path of Darkness!"

The Hierophant then gives his permission, ordering the Stolistes and Dadouchos to assist the Kerux in the reception; but the Kerux bars the way saying:

"Child of Earth! unpurified and unconsecrated! Thou canst not enter our Sacred Hall."

Whereupon the Stolistes purifies the Candidate by Water, and the Dadouchos consecrates him by Fire.

Then the Hierophant speaks: he does so not as to an assembly of mortals, but as a God before the assembly of the Gods. "And let his voice be so directed that it shall roll through the Universe to the confines of Space, and let the Candidate represent unto him a world which he is beginning to lead unto the knowledge of its governing angel. As it is written: 'The lightning lighteneth out of the East and flameth even unto the West, even so shall be the coming of the Son of Man!'"

The Candidate during the ceremony is addressed as "child of Earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of Malkuth to strive to regain knowledge of the Light. Therefore it is that the path of the initiate is called the Path of Darkness; for it is but darkness and foolishness to the natural man.

The Hierophant giving his permission to the Kerux to admit the Candidate, seals the Candidate with a motto as a new name. This motto is not a name given to the outer man's body, but an occult signifier of the aspiration of his soul.

"In affirmation of this motto, now doth Osiris send forward the Goddesses of the Scales of the Balance to baptize the aspirant with water and with fire. Even as it is written: 'Except a man be born of water and of the spirit: in no wise shall he enter unto the Kingdom of Heaven.

The Kerux, however, at once bars the way, as the Candidate is still unpurified. Thereupon the Goddesses of the Scales purify and consecrate him. This is the first consecration. "But even as there be four pillars at the extremities of a sphere when the ten Sephiroth are projected therein; so also are there four separate consecrations of the Candidate."

The reception and consecration takes place in the black portion of Malkuth; when it is finished the Candidate is conducted to the foot of the altar, the citrine portion of Malkuth, and the part receiving the impact of the Middle Pillar.

The Hierophant then says to the Candidate: "Child of Earth! wherefore hast thou come to request admission to this Order?"

The Hegemon answers for the Candidate: "My soul is wandering in the Darkness seeking for the light of Occult Knowledge, and I believe that in this Order the Knowledge of that Light may be obtained."

Whereupon the "Hierophant" asks the Candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our Order?"

To which the Candidate himself replies: "I am."

The Hierophant now advances between the Pillars as if thus asserting that the Judgment is concluded: "And he advanceth by the invisible station of Harpocrates unto that of the Evil Triad; so that as Arouerist [40]

he standeth upon the Opposer." He thus cometh to the East of the Altar, interposing between the place of the Evil Triad and that of the Candidate. At the same time the Hiereus advanceth on the Candidate's left, and the Hegemon standeth at his right, as formulating about him the symbol of the Triad, before he be permitted to place his right hand in the centre of the White Triangle of the Three Supernals on the Altar. And he first kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the Divine consciousness.

The "Hierophant" now orders the Candidate to kneel (in the midst of the triad Arouerist, Horus and Themis), to place his left hand in that of the initiator, and his right hand upon the white triangle as symbolising his active aspiration towards his Higher Soul. The Candidate then bows his head, and the Hierophant gives one knock with his sceptre; affirming that the symbol of submission into the Higher is now complete.

Only at that moment doth the colossal image of Thoth [41]

Metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the Genius of the Candidate, who descendeth into the invisible station of Harpocrates as witness unto the obligation.

All then rise and the Candidate repeats the Obligation after the Hierophant. In it he pledges himself to keep secret the Order, its name, and the names of the members, as well as the proceedings which take place at its meetings. To maintain kindly and benevolent relation with all the Fratres and Sorores of the Order. To prosecute with zeal and study the occult sciences, &c. &c. He then swears to observe the above under the awful penalty of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the Order, by which I should fall slain or paralyzed without visible weapon, as if blasted by the lightning flash! [42]

(Hiereus here suddenly applies sword.) So help me THE LORD OF THE UNIVERSE and my own Higher Soul."

As the Candidate affirmeth his own penalty should he prove a traitor to the Order, the evil triad riseth up in menace, and the avenger of the Gods, Horus, layeth the blade of his sword on the point of the Daäth junction (i.e., of the brain with the spine) thus affirming the power of Life and Death over the natural body: and the Form of the Higher Self advanceth and layeth its hand on the Candidate's head for the first time, at the words: "So help me the Lord of the Universe and my own Higher Soul." And this is the first assertion of the connecting-link between them. Then after this connection is established doth the Hierophant in the following words raise the Candidate to his feet:

"Rise, newly obligated Neophyte in the 0°=0¤ Grade of the Order of the G∴D∴ in the Outer. Place the Candidate in the Northern part of the Hall, the place of the greatest symbolic Darkness."

The Candidate is then placed in the North, the place of the greatest symbolic Darkness, the invisible station of Taaur the Bull of Earth. But therein dwelleth Ahapshi the rescuer of Matter, Osiris in the Sign of the Spring. That as the earth emergeth from the Darkness and the Barrenness of Winter, so the Candidate may thus affirm the commencement of his emancipation from the darkness of ignorance.

The Hierophant and Hiereus return to their thrones, therefore it is not Arouerist but Osiris himself that addresseth the Candidate in the words:

"The voice of my Higher Soul said unto me: let me enter the path of Darkness, peradventure thus shall I obtain the Light; I am the only Being in the abyss of Darkness: from the Darkness came I forth ere my birth, from the silence of a primal sleep! And the Voice of Ages answered unto my soul: I am he who formulates in Darkness, but the Darkness comprehendeth it not."

And this is to confirm the link established between the Neschamah and the Genius by communicating the conception thereof unto the Ruach. Thus, therefore, Osiris speaketh in the Character of the Higher Soul, the symbolic form of which is now standing between the pillars before him.

The Second Circumambulation then takes place in the Path of Darkness, the symbolic Light of Occult Science leading the way. This light of the Kerux is to show that the Higher soul is not the only Divine Light, but rather a spark from the Infinite Flame.

After the Kerux comes the Hegemon, the translator of the Higher Self, leading the Candidate, then the Stolistes and Dadouchos. Once they pass round the temple in solemn procession: it is the foundation in Darkness of the Binah angle of the whole Triangle of the Ineffable Light. The Hierophant knocks once as then pass him, and the Hiereus does likewise, as the affirmations of Mercy and Vengeance respectively. A second time they pass the Hierophant affirming the commencement of the formulation of the angle of Chokmah.

The Kerux then bars the Candidate's passage to the West, saying:

"Child of Earth! unpurified and unconsecrated! Thou canst not enter the Path of the West!"

Thus indicating that the natural man cannot even obtain the understanding of the "Son" of Osiris, except by purification and equilibrium.

The Candidate is then purified with water and consecrated by fire; after which he is allowed to approach the Place of the Twilight of the Gods. And now only is the hoodwink slipped up for a moment to obtain a glimpse of the Beyond.

The Hiereus then challenges as follows:

"Thou canst not pass by me, saith the Guardian of the West, unless thou canst tell me my Name."

In this challenge is signified the knowledge of the Formula; and that without the formula of Horus being formulated in the Candidate, that of Osiris cannot be grasped.

To the Candidate this appears as the anger of God; for he cannot as yet comprehend that before Mildness can be exercised rightly the Forces both of Severity and Mercy must be known and wielded.

Therefore the Hegemon answers for him:

"Darkness is thy Name! Thou art the Great One of the Path of the Shades."

The Hegemon then suddenly lifts the veil, and the Candidate sees before him standing on the steps of the throne the Hiereus with sword pointed to his Breast.

Slowly sinking the blade the Hiereus says:

"Child of Earth, fear is failure: be thou therefore without fear! for in the heart of the coward Virtue abideth not! Thou hast known me, so pass thou on!"

The Candidate is then re-veiled.

Then the Kerux again bars his way, saying:

"Child of Earth! unpurified and unconsecrated! Thou canst not enter the Path of the East."

This Barring of the Path is an extension of the meaning of the previous one, and the commencement of the formulation of the Angle of Kether.

Once again is the Candidate purified with water and consecrated by fire; and the hoodwink is slipped up to give a glimpse of the Light as dimly seen through Darkness yet heralding a Glory which is in the Beyond.

The Hierophant, then slowly lowering his sceptre, says:

"Child of Earth! remember that Unbalanced Force is evil. Unbalanced Mercy is but weakness: Unbalanced Severity is but oppression. Thou hast known me; pass thou on unto the Cubical Altar of the Universe."

Thus formulating the Force of the Hidden Central Pillar. The Hierophant then leaveth his throne and passeth between the pillars, halting at either the station of Harpocrates, the place of the Evil Triad, or at the East of the Altar. The Hiereus standeth on the left of the Candidate, and the Hegemon on his right. Thus again completing the formulation of the Triad of the Three Supernals.

The Hierophant and Hiereus may hold their banners; anyhow it is done astrally; and the Higher Self of the Candidate will be formulated once more in the Invisible station of Harpocrates.

The Hierophant than says:

"Let the Candidate kneel, while I invoke the LORD OF THE UNIVERSE!"

After the prayer has been solemnly repeated,the "Hierophant" says: "Let the Candidate rise," [43] and then:

"Child of Earth! long hast thou dwelt in Darkness! Quit the Night, and seek the day."

Then only at the words: "Let the Candidate rise" is the hoodwink definitely removed. The Hierophant, Hiereus, and Hegemon join their sceptres and sword above the Candidate's head, thus formulating the Supernal Triad, and assert that they receive him into the Order of the Golden Dawn, in the words:

"Frater X Y Z, we receive thee into the Order of the Golden Dawn!"

They then recite the mystic words, "KHABS AM PEKHT," as sealing the current of the Flaming Light.

But the Higher Soul remaineth in the Invisible Station of Harpocrates, and to the Spirit Vision, at this point, there should be a gleaming white Triangle formulated above the forehead of the Candidate and touching it, the symbol of the white Triangle of the Three Supernals.

The "Hierophant" now calleth forward the Kerux, and turning towards the Candidate says to him:

"In all your wanderings through darkness, the lamp of the Kerux went before you though you saw it not! It is the symbol of the Hidden Light of Occult Science."

It here representeth to him a vague formulation of his ideal, which he can neither grasp not analyse. Yet this Light is not the symbol of his own Higher Self, but rather a ray from the Gods to lead him there.

The "Hierophant" then continues:

"Let the Candidate be conducted to the East of the Altar. Honoured Hiereus, I delegate to you the duty of entrusting the Candidate with the secret signs, grip, grand word and present pass-word of the 0°=0¤ Grade of the Order of the Golden Dawn in the Outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration."

The East of the Altar is the place of the Evil Triad, and he is brought there as though affirming that he will trample upon and cast out his evil persona, which will then become a support unto him, but it must first be cast down unto its right place.

The Hiereus now confers the secret signs, &c., and during this part of the ceremony the position of the three chief officers is as follows: The Hierophant on the throne of the East; the Hiereus at the East of the Black Pillar; and the Hegemon at the East of the White Pillar. The three again formulating the Triad and strengthening it.

Thus the Higher Soul will be formulated between the Pillars in the place of Equilibrium; the Candidate at the place of the Evil Triad. The Hiereus now advanceth between the Pillars unto the invisible station of Harpocrates.

The signs having been explained, the Hiereus draweth the Candidate forward between the pillars, and for the second time in the ceremony the Higher Soul standeth near and ready to touch him. Then the Hiereus returneth to the East of the Black Pillar so that the three chief officers may draw down upon him the forces of the Supernal Triad.

The Candidate now therefore is standing between the pillars bound with the rope, like the mummied form of Osiris between Isis and Nephthys. And in this position doth the fourth and final consecration by the Goddesses of the Balances take place; the Aspirant for the first time standing between the pillars, at the point wherein are localized the equilibrated forces of the Balances, and meanwhile the Kerux goeth to the North in readiness for the Circumambulation, so as to link the latter with the final consecration of the Candidate.

The Stolistes then says: "Frater X Y Z, I finally consecrate thee by water."

And the Dadouchos: "Frater X Y Z, I finally consecrate thee by fire."

And the effect of this is to seal finally into the Sphere of Sensation of the Candidate the Pillars in Balanced Formulation. For in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the Macrocosm.

The Hierophant then says:

"Honoured Hegemon, the final consecration of the Candidate having been performed, I command you to remove the rope from his wast, the last remaining symbol of Darkness; and to invest him with the distinguishing badge of the grade."

The Hegemon, executing the Hierophant's order, says:

"By command of the Very Honoured Hierophant, I invest you with the distinguishing badge of the grade. It symbolizes Light dawning in Darkness."

The four pillars being thus established, now only is the Candidate invested with the badge of the White Triangle of the Three Supernals formulating in Darkness; and now only is the Higher soul able to formulate a link with him if the human will of the natural man be in reality consenting thereto. For the free will of the Candidate as a 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 the strengthening of its action.

And as this badge is place upon him, it is as though the two Great Goddesses, Isis and Nephthys, in the places of the columns, stretched forth their wings over the form of Osiris to restore him again unto life.

The Mystic Circumambulation then followeth in the Path of Light to represent the rising of the Light in the Candidate through the operation of self-sacrifice; as he passeth the Throne of the East, the red Cavalry Cross is astrally formulated above the astral White Triangle of the Three upon his forehead; so that so long as he belongeth unto the Order he may have that potent and sublime symbol as a link with his Higher Self, and as an aid in his search for the Forces of the Light Divine for ever, if he only "will it."

But the Higher Soul or Genius returneth unto the Invisible Station of Harpocrates, into the Place of the hidden centre, yet retaining the link formulated with the Candidate.

The address of the Hierophant then follows:

"Frater X Y Z, I must congratulate you on your having passed with so much fortitude through your ceremony of the admission to the 0° = 0¤ Grade of the Order of the Golden Dawn in the Outer. I will now direct your attention to a brief explanation of the principal symbols of your grade."

When these have been explained the Kerux, as the Watcher Anubis, announceth in the following words that the Candidate has been admitted as an initiate Neophyte:

"In the name of the LORD OF THE UNIVERSE and by command of the V.H.Hierophant, hear you all that I proclaim that A: B: who hereafter will be known unto you by the motto X Y Z, has been admitted in due form to the 0°=0¤ Grade of Neophyte of the Order of the Golden Dawn in the Outer."

The "Hiereus" then addresseth the Neophyte and congratulates him upon being admitted a member of the Order, "whose professed object and end is the practical study of Occult Science." After which the Hierophant stateth clearly the Principia which the Neophyte must now commence to study.

This being at an end the Kerux conducteth the Neophyte to his table and giveth him a solution telling him to pour a few drops on the plate before him. As he does so the solution changes to a blood colour, and the Kerux says:

"As this pure, colourless, and limpid fluid is changed into the semblance of blood, so mayest thou change and perish, if thou betrayest thine oath of secrecy of this Order, by word or deed!"

The Hierophant then says:

"Resume your seat in the N.W., and remember that your admission to this order give you no right to initiate any other person without dispensation from the greatly honoured chiefs of the Second Order."

Thus ends the Admission, after which the Closing takes place.


The Closing Ceremony is opened by the cry:


and the greater part of its symbolism is explained in the Opening. The reverse circumambulation is intended to formulate the withdrawal of the Light of the Supernal Triad from the Altar. The Adoration then takes place, after which followeth the mystical repast, or communion in the body of Osiris. Its mystic name is "The Formula of the Justified One."* [44]

* The "Formula of Osiris" is given in Z. 1, and is as follows:

"For Osiris Onnophris hath said:
He who is found perfect before the Gods hath said:
These are the elements of my body, perfected through suffering, glorified through trial.
For the secret of the Dying Rose is as the repressed sign of my suffering.
And the flame-red fire as the energy of my undaunted will.
And the cup of wine is the outpouring of the Blood of my heart sacrificed unto regeneration and the Newer Life.
And the Bread and the 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 Onnophris the Justified.
I am he who is clothed with the Body of Flesh:
Yet in whom is the Spirit of the Mighty Gods.
I am the Lord of Life triumphant over Death.
He who partaketh with me shall rise with me.
I am the manifester in Matter of those whose abode is in the Invisible.
I am purified; I stand upon the Universe:
I am the Reconciler with the Eternal Gods:
I am the Perfecter of Matter:
And without me the Universe is not!"

The Hierophant saying:

"Nothing now remains but to partake in Silence the Mystic repast composed of the symbols of the Four elements, and to remember our pledge of secrecy." (The Kerux proceeds to the Altar and ignites the spirit placed at the southern angle of the Cross. The Hierophant, quitting his throne, goes to the West of the Altar, and facing East, salutes and continues:)

"I invite you to inhale with me the perfume of this rose as a symbol of Air (smelling rose): To feel with me the warmth of this sacred Fire (spreading hands over it): To eat with me this Bread and Salt as types of earth (eats): and finally to drink with me this Wine, the consecrated emblem of elemental Water (drinks from cup).

The Hierophant then goes to the East of the Altar and faces West. The Hiereus comes to the West of the Altar, and salutes the Hierophant, receiving the elements from him. All then partake in order of rank: Hegemon from Hiereus, Stolistes from Hegemon, Dadouchos from Stolistes, Senior Members from Dadouchos, and the Kerux from the Candidate.

But the Kerux says: "It is finished," inverting the cup, to show that the symbols of Self-sacrifice and Regeneration are accomplished. And this proclamation is confirmed by the Hierophant, and the three chief officers give the three strokes emblematic of the Mystic Triad, and in the three different languages repeat the three mystic words:


The Hierophant then finally closes the ceremony by saying:

"May what we have this day partaken of, sustain us in our search for the Quintessence; the Stone of the Philosophers; the True Wisdom and Perfect Happiness, and the Summum Bonum."

All then disrobe and disperse.

Undoubtedly the passing through the Ritual of the Neophyte had an important influence on P.'s mind, and on his Spiritual Progress; for shortly after its celebration, we find him experiencing some very extraordinary visions, which we shall enter upon in due course. Suffice it to say that by December he had passed the easy examination necessary before he could present himself as a candidate for the 1° =10¤ grade of Zelator.

[ « back to TOC ]


The opening in this ritual is very similar to that in the last; the chief exception being that this grade is more particularly attributed to the element of "earth".

The Temple having been declared open, the "Hierophant" says:

"Except Adonai build the House their labour is but lost that build it. Except Adonai Keep the city, the watchman waketh but in vain! Frater Neophyte, by what aid do you seek admission to the 1°=10¤ Grade of Zelator of the G∴D∴?"

Arrangement of the Temple in the 1=10 Ritual (first part).

Arrangement of the Temple in the 1°=10¤ Ritual (first part)

[click image to enlarge]

The "Hegemon," answering for him, says: "By the guidance of Adonai; by the possession of the requisite knowledge; by the dispensation you hold; by the secret signs and token of the 0°=0¤ Grade, and by this symbol of the Hermetic Cross."

The Neophyte is then conducted to the West, and being placed between the mystic pillars, pledges himself to secrecy.

The "Hierophant," congratulating him, finally says: "Let the Neophyte enter the path of Evil." Then the following takes place.

"Hiereus:" Whence comest thou?

"Kerux" (for Neophyte): I am come from between the pillars and seek the hidden knowledge in the Name of Adonai.

"Hiereus:" And the Angel Samael (Angel of Evil) answered an said: I am the Prince of Darkness and of Night. The wicked and rebellious man gazeth upon the face of Nature and he findeth therein naught but terror and obscurity; unto him it is but the Darkness of the Darkness; and he is but as a drunken man groping in the dark. Return, for thou canst not pass by.

"Hierophant:" Let the Neophyte enter the path of Good.

"Hegemon:" Whence comest thou?

"Kerux" (for Neophyte): I am come from between the pillars and seek for the hidden Light of Occult Knowledge.

"Hegemon:" And the great Angel Metatron (Angel of Good) answered and said: I am the Angel of the Presence Divine. The Wise man gazeth upon the Material Universe and he beholdeth therein the luminous Image of the Creator. Not as yet canst thou bear the dazzling radiance of that Light! Return, for thou canst not pass by!

"Hierophant:" Let the Neophyte now advance by the Straight and Narrow way which inclineth neither to the right hand nor to the left.

"Hiereus and Hegemon:" Whence comest thou?

"Kerux" (for Neophyte): I am come from between the pillars and seek for the hidden Light of Occult Science.

"Hierophant:" But the great Angel Sandalphon answered and said: "I am the Reconciler for the Earth and the Soul of the Celestial therein. Equally is form invisible in total Darkness and in Blinding Light. ..."

The Hiereus and Hegemon return to their seats, whilst the Hierophant and Neophyte remain, both facing the Altar. Here the "Hierophant" confers on the Neophyte the Secrets and Mysteries of the grade; and explains to him the Symbolism of the Temple as follows:

"The three portals facing from the East are the gates of the paths which alone conduct to the Inner. ..."

"The letters shin, tau, and qoph, make by metathesis תשׁק {HB:Taw HB:Shin HB:Qof} (Qesheth), which signifies a bow, the rainbow of promise stretched over our earth. This picture of the Flaming Sword of the Kerubim is a representation of the guardians of the gate of Eden; just as the Hiereus and the Hegemon symbolise the two paths of the Tree of Knowledge of Good and Evil."

"You will observe that in this grade the red cross is placed within the white Triangle upon the altar, and this placed, it is identical with the Banner of the West."

"The triangle refers to the three above-mentioned paths connecting Malkuth with the above Sephiroth, while the cross is the hidden wisdom of the Divine nature which can be obtained by their aid. The two construed mean: LIFE IN LIGHT."

The Flaming Sword

The Flaming Sword

The Altar Symbol in the 1=10 Ritual

The Altar Symbol in the 1°=10¤ Ritual

"This grade is especially referred to the Element Earth, and therefore, one of its principal emblems is the Great Watch-tower on the Terrestrial Tablet of the North. ..."

"... You will observe that the Hermetic Cross, which is also called Fylfat, .. is formed of seventeen squares taken from a square of twenty- five lesser squares. These seventeen squares represent the Sun, the Four Elements, and the Twelve Signs. In this grade the lamps on the Pillars are unshaded, showing that you have quitted the darkness of the outer. ..."

The Hermetic Cross

The Hermetic Cross

The Neophyte then retires for a short time before commencing the second ritual of this grade, which consists chiefly of symbolic explanations: The "Hierophant" says:

"While the 0°=0¤ grade represents the portal of the Temple, the 1°=10¤ grade of Zelator will admit you into the Holy Place. Without, the altar of Burnt Offering symbolises the Qliphoth — or evil demons. Between the Altar and the entrance to the Holy Place stood the Laver of Brass, as a symbol of the Waters of Creation."

The Arrangement of the Temple in the 1=10 Ritual (second part).

The Arrangement of the Temple in the 1°=10¤ Ritual (second part).

The "Hegemon" then explains the symbolic drawing of the Zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun. "The whole figure represents the Rose of Creation, and is a synthesis of the Visible Universe. Furthermore the twelve circles represent the twelve foundations of the Holy City of the Apocalypse, while in the Christian symbolism the Sun and the twelve signs typify our Saviour and the twelve Apostles." [46]

After which the Hiereus says: "At the Southern side of the Holy Place stood the seven-branched candlestick. The symbolic drawing before you represents its occult meaning. The seven circles which surround the heptagram represents its occult meaning. The seven circles which surround the heptagram represent the seven planets and the seven Qabalistic Palaces of Assiah, the material world which answer to the seven apocalyptic churches of Asia Minor, and these again represent, on a higher plane, the seven lamps before the throne." [47]

The Rose of Creation The Seven-branched Candlestick
The Rose of Creation The Seven-branched Candlestick
The Heptagram of the Seven Days The Altar of Incense
The Heptagram of the Seven Days The Altar of Incense

The Heptagram itself refers to the seven days of the week, and may also be made to show how their order is derived from the planets when placed at the angles of the Heptagram.

"... The lamp within the centre represents the Astral Light of the Universe concentrated into a focus by the Planets. ..."

The "Hierophant" then resumes: "Within the mystic veil which separated the Holy Place from the Holy of Holies stood the Ark of the Covenant. Before the veil stood the altar of Incense, of which this altar is a symbol. It was in the form of a double Cube, thus representing material form as the reflection and the duplication of that which is spiritual. The sides of the altar, together with the top and underside, consist of ten squares, thus symbolising the Ten Sephiroth." ... "The altar of Incense was overlaid with gold, to represent essential purity, but the altar before you is black to typify the terrestrial earth. Learn then to separate the pure from the impure, the refined and spiritual gold of the Alchymist from the Black Dragon of Putrefaction in Evil." ... "I now congratulate you on having attained to the 1ř = 10ř grade of Zelator, and in recognition thereof I confer on you the mystic title of PERECLINOS DE FAUSTIS, which signifies that you are still far from the goal which has been reached by the complete Initiates."

Shortly after this the Closing takes place, and the prayer of the spirits of the Earth is rehearsed, and the licence to depart pronounced, and in the name of ADONAI HA ARETZ, the "Hierophant" declares the Temple closed.

By the end of January 1899, P. was sufficiently advanced to be admitted to the grade of Theoricus.

It was about this time also that he met Mr. D., a certain brother of the G∴D∴ known as Fra. I.A. This meeting, as we shall eventually see, ranks only second in importance to his meeting with Fra. V.N.

[ « back to TOC ]


This grade is particularly attributed to the element of Air; it refers to the Moon, and is attached to the Thirty-second Path of Tau, which alludes to the Universe as composed of the four elements, to the Kerubim, the Qliphoth, the Astral Plane, and the reflection of the Sphere of Saturn. After this has been explained, the Advancement of the Zelator takes place, after which the Ritual of the Thirty-second Path is celebrated.

Hierophant, to Zelator: "Facing you are the Portals of the thirty- second, thirty-first, and twenty-ninth Paths leading from the grade of Zelator to the three other grades which are beyond. The only path now open to you, however, is the thirty-second, which leads to the 2° = 9¤ grade of Theoricus, and which you must traverse before arriving at that degree. Take in your right hand the Cubical Cross, and in your left hand the Banner of Light, and follow your guide Anubis [48] the Guardian: who leads you from the Material to the Spiritual."

Kerux: "Anubis the Guardian spake unto to Aspirant, saying: 'Let us enter into the Presence of the Lords of Truth.' Arise and follow me."

Hiereus: "The Sphinx of Egypt spake and said: 'I am the synthesis of the Elemental Forces: I am also the symbol of man: I am Life: and I am Death: I am the Child of the night of Time.'"

Hierophant: "The priest with the mask of Osiris spake and said: 'Thou canst not pass the gate of the Eastern Heaven: except thou canst tell me my name.'"

Kerux, for Zelator: "Thou art Nu: The Goddess of the Firmament of Air. Thou art Harmakhis, Lord of the Eastern Sun."

Hierophant: "In what sign and symbol dost thou come?"

Kerux, for Zelator: "In the letter Aleph, with the Banner of Light, and the symbol of equated forces."

Hierophant (falling back and making with fan the sign of Aquarius, Aquarius, before Zelator): "In the sign of the man, child of Air, art thou purified — pass thou on."

Arrangement of the Temple for the 32nd Path in the 2=9 Ritual

Arrangement of the Temple for the 32nd Path in the 2°=9¤ Ritual

Similarly the Zelator passes the Lion, the Eagle, and the Bull. The "Hierophant" then explains to the Zelator the symbolism of the cubical cross, as follows:

"The cubical cross is a fitting emblem of the equilibrated and balanced forces of the Elements. It is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. Twenty and two are the letters of the Eternal Voice in the vault of Heaven; in the depths of the Earth; in the abyss of the Waters, and in the all-presence of Fire: Heaven cannot speak their fulness, Earth cannot utter it. Yet hath the Creator bound them in all things. He hath mingled them through Water: He hath whirled them aloft in Fire: He hath sealed them in the Air of Heaven: He hath distributed them through the Planets: He hath assigned unto them the twelve constellations of the Zodiac."

He then explains that to the Thirty-second Path of the Sepher Yetzirah is attributed the seven Abodes of Assiah; to the four Elements, the Kerubim, and the Qliphoth. [49]

It represents the connecting-link between Assiah and Yetzirah. It is the rending of the Veil of the Tabernacle; and it is the passing of the Gate of Eden. After which he enters upon the symbolisms of the twenty-first Key of the Tarot, the naked female form of which represents the Bride of the Apocalypse, the Qabalistic Queen of the Canticles, the Egyptian Isis of Nature. Her two wands are the directing forces of the Positive and Negative currents. She is the synthesis of the Thirty-second Path uniting Malkuth and Yesod.

The Cubical Cross of Twenty two Squares The Garden of Eden and the Holy City
The Cubical Cross of Twenty two Squares The Garden of Eden and the Holy City

The "Hegemon" then explains his tablet, which contains the occult symbolism of the Garden of Eden and the Holy City of the Apocalypse; and the "Kerux" also his — the seven Infernal Mansions and the four Seas. [50]

After which the Hierophant confers on the Zelator the title of the Thirty- second Path; the Zelator then quits the Temple for a short time before passing to the Grade of Theoricus.

The Ceremony of Theoricus is opened by the Hierophant, who says to the Zelator: "Frater Pereclinos de Faustis: as in the grade of 1°=10¤ there were given the symbolical representations of the Tree of Knowledge of the Good and Evil of the gate of Eden and of the Holy Place: so in the 2°=9¤ of Theoricus the 'Sanctum Sanctorum' with the Ark and the Kerubim is shown: as well as the garden of Eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the Kerubic Guardians are represented; and the Palm-trees, or trees of Progression in the Garden of Eden. Honoured Hegemon, conduct the Zelator to the West, and place him there before the portal of the thirty-second path through which he has just entered."

The Zelator then seeks entrance by the Caduceus of Hermes, the symbolism of which the "Hegemon" explains to him.

Arrangement of the Temple for the Ceremony of Theoricus in the 2°=9° Ritual The Caduceus of Hermes

The Caduceus of Hermes


The Altar Symbol in the 2°=9° Ritual
Arrangement of the Temple for the Ceremony of Theoricus in the 2°=9¤ Ritual The Altar Symbol in the 2°=9¤ Ritual

The "Hierophant" then says: "The symbols before you represent alike the Garden of Eden, [51]

and the Holy of Holies: Before you stands the Tree of Life formed of the Sephiroth and their connecting paths. ... The connecting paths are twenty-two in number, and are distinguished by the twenty-two letters of the Hebrew alphabet, making with the ten Sephiroth themselves the thirty-two paths of Wisdom of the Sepher Yetzirah." The letters, he then points out to him, form the symbol of the Serpent of Wisdom, and the Sephiroth the Flaming Sword. "The two pillars right and left of the Tree are the symbols of the active and passive, male and female — Adam and Eve. ... The pillars further represent the two Kerubim of the Ark; the right, male — Metatron; and the left, female — Sandalphon. Above them ever burn the lamps of their Spiritual Essence, the Higher Life, of which they are the partakers in the Eternal Uncreated One."

The Zelator is then instructed in the sign, grip, grand word, &ampc.: After which the "Hegemon" rises and conducts the Zelator to the "Hiereus," who explains to him the tablet of "The Duplicate form of the Alchemical Sephiroth." [52]

The Hegemon then explains to him "The Geometrical lineal figures attributed to the planets"; [53] and the Kerux "the sixteen figures of Geomancy." [54]

The Hierophant congratulates the newly initiated Theoricus, and confers upon him the title of PORAIOS (or PORAIA) DE REJECTIS, which hath the signification: "brought from among the rejected ones," and gives unto him the symbol of Ruach, which is the Hebrew for Air.

The Closing then takes place. "Let us adore the Lord and King of Air!" says the Hierophant. The prayer of the Sylphs follows; and in the Name of SHADDAI EL CHAI the Temple is closed in the 2°=9¤ Grade of Theoricus.

The following month, February, P. passed through the next grade, that of 3°=8¤.

[ « back to TOC ]


This Grade is particularly attributed to the element of Water, and especially refers to the planet Mercury and to the thirty-first and thirtieth paths of HB:Shin and HB:Resh . It opens with the Adoration to the King of the Waters, which is followed by the Advancement. The Theoricus first gives the necessary signs, and then, as before, solemnly pledges himself to secrecy, after which he is conducted to the East and placed between the Mystic Pillars. The "Hierophant" then says to him:

"Before you are the portals of the thirty-first, thirty-second and twenty-ninth paths. Of these, as you already know, the central one leads from the 1°=10¤ of Zelator to the 2°=9¤ of Theoricus. That on the left hand, which is now open to you, is the thirty-first, which leads from the 1°=10¤ of Zelator to the 3°=8¤ of Practicus. Take in your right hand the Pyramid of Flame, and follow your guide Axiokersa [55] the Kabir, who leads you through the path of fire.

In this ritual the Three Cabiri are made to represent the triangle of fire, thus: Axieros, the first Kabir, says: "I am the apex of the Triangle of Flame: I am the Solar Fire pouring forth its beams upon the lower world: Life-giving, Life-producing." Then Axiokersos, the second Kabir, says: "I am the left-hand basal angle of the Triangle of Flame: I am Fire, Volcanic and Terrestrial, flashing and flaming through the deep abysses of Earth: Fire rending, fire penetrating, tearing asunder the curtains of Matter; fire constrained; fire tormenting; raging and whirling in lurid storm!" And lastly, Axiokersa, the third Kabir, says: "I am the right-hand basal angle of the Triangle of Flame. I am Fire, Astral and Fluid, winding through the Firmament of Air. I am the life of Being, the vital heat of Existence.

The Hierophant then takes the solid triangular pyramid and explains:

"The solid triangular Pyramid is an appropriate hieroglyph of fire. It is formed of four triangles, three visible and one concealed: which latter is the synthesis of the rest. The three visible triangles represent Fire, Solar, Volcanic and Astral; while the fourth represents latent heat. The three words: אוד אובּ אור {HB:Dalet HB:Vau HB:Aleph - HB:Bet HB:Vau HB:Aleph - HB:Resh HB:Vau HB:Aleph} refer to three conditions of heat: Aud, Active; Aub, Passive; [56]

Aur, the Equilibrated; while אשׁ {HB:Shin HB:Aleph} (Ash) is the name of Fire."

"The Thirty-first Path of the Sepher Yetzirah, which answereth to the letter שׂ {HB:Shin}, is called the Perpetual Intelligence; and it is so called because it regulateth the motions of the Sun and Moon in their proper order; each in an orbit convenient for it. It is, therefore, the reflection of the sphere of Fire; and the path connecting the material universe, as depicted in Malkuth, with the Pillar of Severity and the side of Geburah through the Sephira Hod."

Arrangement of the Temple for the 31st Path in the 3°=8° Ritual

Arrangement of the Temple for the 31st Path in the 3°=8¤ Ritual

He then explains to the Theoricus the twentieth Key of the Tarot. It is a glyph of the powers of Fire. The angel crowned with the Sun is Michael, the ruler of Solar Fire.

The serpents which leap in the rainbow are symbols of the fiery Seraphim. The trumpet represents the influence of the Spirit descending upon Binah; and the banner with the cross refers to the four rivers of Paradise. Michael is also Axieros; the left-hand figure Samael, the ruler of Volcanic Fire — he is also Axiokersos; the right-hand figure is Axiokersa. "These three principal figures form the Triangle of Fire; and they further represent Fire operating in the other three elements of Earth, Water and Air." The central lower figure is Erd, the ruler of latent heat, he is the candidate in the Samothracian mysteries, and rises from the Earth as if to receive and absorb the properties of the other three. The three lower figures form the Hebrew Letter schin, to which Fire is especially referred; the seven Hebrew Yodhs refer to the Sephiroth operating in each of the seven planets, and also to the Schemhamphorasch."

The Ten Sephiroth in the Seven Palaces The Attributions of the Ten Sephiroth to the Four Letters
The Cubical Cross of Twenty two Squares The Attributions of the Ten Sephiroth to the Four Letters

{WEH Note — This is the traditional depiction of the moment of the opening of the 50th Gate of Understanding, although there is little evidence that the matter was understood by the G∴D∴ as such. Description: The device is contained within a circle, concentrically doubled to present a narrow outside ring. Within are seven identical circles, six tangent to the outer ring and a central seventh tangent to the outer six. The six circles are arranged such that there is one circle at top, one at bottom and two to each side. The following Hebrew words are in the circles: Central — תפּארת {HB:Taw HB:Resh HB:Aleph HB:Peh HB:Taw}. The top circle — three tightly nested included circles with one to top and two to bottem: top — כתר {HB:Resh HB:Taw HB:Koph}, right below — חכמה {HB:Heh HB:Mem HB:Koph HB:Chet}, left below — בּינה {HB:Heh HB:Nun HB:Yod HB:Bet}. The remaining of the seven intermediate circles, proceeding from already described top in a clockwise direction: 2nd — חסד {HB:Dalet HB:Samekh HB:Chet}. 3rd — נצח {HB:Chet HB:Tzaddi HB:Nun}. 4th (bottom) — divided into two smaller circles, top one has יסוד {HB:Dalet HB:Vau HB:Samekh HB:Yod}, bottom one has מלכות {HB:Taw HB:Vau HB:Koph HB:Lamed HB:Mem}. 5th — הוד {HB:Dalet HB:Vau HB:Heh}. 6th — גבורה {HB:Heh HB:Resh HB:Vau HB:Bet HB:Gemel}

The Solar Greek Cross.

The Solar Greek Cross

The Hiereus then explains the two tablets: "The Ten Sephiroth in Seven Palaces," and "The attribution of the Ten Sephiroth to the four letters of the Holy Name." And the "Hegemon:" "The Seven Heavens of Assiah," [57] and "The Ten evil Sephiroth of the Qliphoth." [58]

The Hierophant then confers on the Theoricus the title of the Thirty- first Path, which ends the first part of the Ceremony of 3°=8¤.

The second part consists of the ritual of the Thirtieth Path. The "Hierophant" explains the Solar Greek Cross, and then says:

"The Thirtieth Path of the Sepher Yetzirah, which answereth unto the letter 'Resch,' is called the collecting intelligence; and it is so called because from it astrologers deduce the judgment of the stars, and of the celestial signs, and the perfections of their science, according to the rules of their resolutions. It is therefore the reflection of the Sphere of the Sun; and the Path connecting Yesod with Hod, the Foundation with Splendour."

The Arrangement of the Temple for the 30th Path in the 3=8 Ritual.

The Arrangement of the Temple for the 30th Path in the 3°=8¤ Ritual

And then enters upon the symbolism of the Nineteenth Key of the Tarot, which resumes these ideas: The Sun has twelve principal rays which represent the Zodiac; these are divided into thirty-six rays to represent the thirty-six Decantes; and then again into seventy-two Quinaries. Thus the Sun itself embraces the whole creation in its rays. The seven Hebrew Yodhs falling through the air refer to the Solar influence descending. "The two children, standing respectively on Water and Earth, represent the generating influences of both, brought into action by the rays of the Sun. They are the two inferior and passive elements, as the Sun and the Air above them are the superior and active elements of Fire and Air." Furthermore, these two children resemble the sign Gemini (which the Greeks and Romans referred to Castor and Pollux), which unites the Earthly sign of Taurus and the Watery sign of Cancer.

The Hiereus then shows the Theoricus the tablet of "The astrological symbols of the Planets," [59] and explains to him the tablet of "The true and genuine attribution of the Tarot Trumps to the Hebrew Alphabet." [60]

After which the Hegemon leads him to "The Tablet of the Olympic, or aerial planetary spirits," [61] and shows him "The Geomantic Figures" with the ruling intelligences and genii, also the Talismanic symbols allotted to each geomantic figure. [62]

The Hierophant now confers upon the Theoricus the title of Lord of the Thirteenth Path, who quits the Temple for a short time.

By means of the symbol of the Stolistes — the chalice of Lustral Water — the Theoricus seeks entrance to the Temple. The "Hierophant" rises, and facing the altar, addresses the Theoricus thus:

"Before you is represented the symbolism of the Garden of Eden, at the summit is the Supernal Eden containing the three Supernal Sephiroth. ... And in the garden were the Tree of Life, and the Tree of the Knowledge of Good and Evil, which latter is from Malkuth ... and a river Nahar went forth out of Eden, namely, from the Supernal Triad, to water the garden — the rest of the Sephiroth. And from thence it was divided into four heads, in Daath. ... The first head is Pison, which flows into Geburah. ... The second head is Gihor ... flowing into Chesed. The third is Hiddekel ... flowing into Tiphereth. And the Fourth ... is Phrath, Euphrates, which floweth down upon Malkuth." These four rivers form the Cross of the Great Adam. In Malkuth is Eve, the completion of All, the Mother of All.

The Hierophant then gives the Theoricus the sign of this grade, and explains the Altar symbol: "The Cross above the triangle represents the power of the spirit of life rising above the triangle of waters; and reflecting the triune therein, as further marked by the lamps at their angles: while the chalice of water placed at the junction of the cross and triangle represents the maternal letter Mem." After which, the tablet bearing the mystic seals and names drawn from the Kamea of Mercury [63] is shown the Theoricus, as well as the tablet of the seven planes of the Tree of Life, answering to the seven planets, and the tablet showing the meaning of the Alchemical Mercury on the Tree of Life; also the symbols of all the planets resumed in a Mercurial Figure.

Arrangement of the Temple for the Ceremony of Practicus in the 3=8 Ritual.

The Arrangement of the Temple for the Ceremony of Practicus in the 3°=8¤ Ritual.

The Altar Symbol in the 3=8 Ritual.

The Altar Symbol in the 3°=8¤ Ritual

The "Hierophant" then congratulates the newly made Practicus, and confers upon him the mystic title of "MONOKEROS DE ASTRIS," [64] which means "The Unicorn from the Stars," and gives him the symbol of Maim — water.

The closing of the Temple now takes place, and the prayer to the Undines is rehearsed, and in the name of ELOHIM TZABAOTH is the Dismissal pronounced.

The Garden of Eden.

The Garden of Eden.

{WEH Note — This figure represents a theory of Eden on the Tree of Life that is very much different from the symbolism of traditional Qabalah, as presented in the "Sepher Yetzirah" and other sources. The same is true of the particular method of division of this tree into the Trees of Life and the Knowledge of Good and Evil.}

In May, 1899, three months after P. had passed through the ceremony of 3°=8¤, he was sufficiently prepared for the further advancement to the grade of 4°=7¤.

[ « back to TOC ]


"The First Part" This Ritual is particularly attributed to the Element of Fire, and refers to the planet Venus, and the Twenty-ninth, Twenty-eighth, and Twenty-seventy paths of Qoph, Tzaddi and Pé.

The Adoration commences by the Hierophant saying: "TETRAGRAMMATON TZEBAOTH! BLESSED BE THOU! THE LORD OF THE ARMIES IS THY NAME!" To this all answer "Amen." The Hierophant then orders all present to adore their Creator in the Name of Elohim, mighty and ruling, in the Name of Tetragrammaton Tzebaoth, and in the Name of the Spirits of Fire. Then in the Name of TETRAGRAMMATON TZEBAOTH he declares the Temple open.

After the Adoration has taken place, the Advancement ritual of the Path of ק {HB:Qof} is celebrated. The "Hegemon" leads the Practicus through the pillars and then circumambulates the Temple. As they approach the Hierophant, he rises, holding aloft the red lamp, and says:

"The Priest with the mask of Osiris spake and said: 'I am the water, stagnant, and silent, and still; reflecting all, concealing all. I am the Past! I am the inundation. He that ariseth from the great waters is my name. Hail unto ye! O dwellers in the land of Night. Hail unto ye! for the rending of the darkness is nigh!'"

The Hiereus says:

"The Priest with the mask of Horus spake and said: 'I am the Water, turbid, and troubled, and deep. I am the Banisher of Peace in the vast abode of Waters! None is so strong that can withstand the Strength of the great Waters: the Vastness of their Terror: the Magnitude of their Fear: the Roar of their thundering Voice. I am the Future, mist-clad and shrouded in gloom. I am the recession of the torrent, the Storm veiled in Terror is my Name. Hail unto the mighty Powers of Nature and the chiefs of the whirling Storm.'"

Attribution of the Alchemical Mercury.

Attribution of the Alchemical Mercury

The Seven Planes of the Tree of Life.

The Seven Planes of the Tree of Life.

The Unificatio nof the Planets in Mercury.

The Unificatio nof the Planets in Mercury.

The Hegemon then says:

"The priestess with the mask of Isis spake and said: 'The traveller through the gates of Anubis is my Name. I am the water perfect, and limpid, and pure, ever flowing out towards the silver sea. I am the everpassing Present, which stands in the place of the Past; I am the fertilized land. Hail unto the dwellers of the wings of the Morning!'"

The Hierophant then delivers the following oration:

"I arise in the Place of the Gathering of the Waters through the rolled- back clouds of Night. From the Father of Waters went forth the Spirit rending asunder the veils of the Darkness. And there was but a vastness of Silver and of Depth in the place of the Gathering of Waters.

"Terrible was the silence of an uncreated world. Immeasurable the depth of that Abyss. And the Countenances of Darkness half-formed arose.

"They abode not; they hasted away; and in the vastness of vacancy the Spirit moved; and the light-bearers were for a space.

"I have said: Darkness of the Darkness; are not the Countenances of Darkness fallen with the kings that were? Do the Sons of the Night of Time endure for ever? Not yet are they passed away.

"Before all things are the waters; and the Darkness and the Gates of the land of Night.

"And the Chaos cried aloud for the unity of Form, and the Face of the Eternal arose.

"And before the Glory of That Countenance the Night rolled back, and the Darkness hasted away.

"In the Waters beneath was that Face reflected in the Formless Abyss of the Void.

"Forth from those eyes darted rays of terrible splendour which crossed with the currents reflected.

"That Brow and those Eyes formed the Triangle of the measureless Heavens, and their reflection formed the Triangle of the measureless waters.

"And thus was formulated in Eternity the External Hexad; and this is the number of the Dawning Creation!"

The Hegemon having illuminated the Temple, the "Hierophant" then explains to the Practicus the Calvary Cross of twelve squares:

"The Calvary Cross of twelve squares fitly represents the Zodiac; which embraces the Waters of Nu, as the Ancient Egyptians termed the Heavens, the waters which be above the Firmament. It also alludes to the Eternal River of Eden, divided into four heads, which find their correlation in the four triplicities of the Zodiac."

The Arrangement of the Temple for the 29th Path in the 4=7 Ritual.

The Arrangement of the Temple for the 29th Path in the 4°=7¤ Ritual

After which he explains to him the Eighteenth Key of the Tarot. It represents the Moon in its increase in the side of Gedulah; it has sixteen principal, and sixteen secondary rays. Four Hebrew Yodhs fall from it. There are also two Watch-towers, two dogs, and a cray-fish. "She is the Moon at the feet of the Woman of the Revelations, ruling equally over the cold and moist natures, and the passive elements of Water and Earth." The four Yodhs refer to the four letters of the Holy Name. The dogs are the jackals of Anubis guarding the gates of the East and the West symbolised by the two Towers. The cray-fish is the sign Cancer, the Scarabaeus or God Kephera. "The emblem of the Sun below the horizon, as he ever is when the Moon is increasing above."

The Hierophant then leads the Practicus to the Serpent of Brass, and says:

"This is the Serpent Nehushtan, which Moses made. 'And he set it upon a Pole' — that is, he twined it about the middle pillar of the Sephiroth, because that is the reconciler between the fires of Geburah (Seraphim, fiery serpents) or Severity, and the Waters of Chesed or Mercy. This serpent is also a type of Christ the Reconciler, also it is known as Nogah amongst the Shells, and the Celestial Serpent of Wisdom. 'But the Serpent of the Temptation was the Serpent of the Tree of the Knowledge of Good and of Evil, and not the Serpent of the Tree of Life.'"

The Calvery Cross of Twelve Squares.

The Calvary Cross of Twelve Squares

The Serpent of Brass.

The Serpent of Brass.

The Qabalah of Nine Chambers The Tablet of the Three Columns
The Qabalah of Nine Chambers The Attributions of the Ten Sephiroth to the Four Letters

After which the "Hiereus" shows the Practicus "The Qabalah of Nine Numbers," and the tablet of the "Forming the Tree of Life in the Tarot." And the "Hegemon:" The tablet representing the Formation of the Hexagram, and known as "The tablet of the Three Columns"; and also explains to him the mode of using the Talismanic Forms drawn from the Geomantic Figures.

The "Hierophant" then confers upon the Practicus the title of "Lord of the Twenty ninth Path," and the first part of the Ritual is ended.

The Arrangement of the Temple for the 28th Path in the 4=7 Ritual.

The Arrangement of the Temple for the 28th Path in the 4°=7¤ Ritual

— The Second Part —

The Second Part, the passage of the Path of HB:Tzaddi begins by the Hierophant saying to the Practicus:

"Frater Monokeros de Astris, the Path now open to you is the Twenty- eighth, leading from the 2°=9¤ of Theoricus to the 4°=7¤ of Philosophus. Take in your right hand the Solid pyramid of the Elements and follow your guide through the Path."

Then, as before, the Hierophant raises his red lamp, and cries:

"The Priestess with the Mask of Isis spake and said: 'I am the rain of Heaven descending upon the Earth, bearing with it the fructifying and germinating power. I am the plenteous yielder of Harvest; I am the cherisher of Life.'"

. . . . . .

"The Priestess with the Mask of Nephthys spake and said: 'I am the dew descending, viewless, and silent, gemming the Earth with countless Diamonds of Dew, bearing down the influence from above in the solemn darkness of Night.'"

After which the Hegemon says:

"The Priestess with the Mask of Athoor spake and said: 'I am the ruler of mist and of cloud, wrapping the Earth as it were with a garment, floating and hovering between Earth and Heaven. I am the giver of the mist-veil of Autumn: the Successor unto the dew-clad Night.'"

The Pyramid of the Four Elements.

The Pyramid of the Four Elements

Shortly after this, the Hierophant explains to the Practicus the truncated Pyramid:

This pyramid is attributed to the four elements; on its apex is the word את {HB:Taw HB:Aleph} (Ath) composed of the first and last letters of the Alphabet, it signifies Essence. The square base represents the material universe.

And then the Seventeenth Key of the Tarot:

This Key represents a Star with seven principal and fourteen secondary rays, altogether twenty-one, the number of the divine name Eheieh. In the Egyptian sense it is Sirius, the Dog-Star, the star of Isis-Sothis. Around it are the seven planets. The nude figure is the synthesis of Isis, Nephthys, and Hathoor. She is Aima, Binah, and Tebunah, the great Supernal Mother Aima Elohim pouring upon Earth the Waters of Creation. In This Key she is completely unveiled, whilst in the twenty-first she was only partially so. The two urns contain the influences of Chokhmah and Binah. On the right springs the Tree of Life, and on the left the Tree of the Knowledge of Good and of Evil, whereon the bird of Hermes alights; therefore this Key represents the restored World.

The Lineal Figures.


This finished, the "Hierophant" shows him the method of writing the Holy Name in each of the four Worlds; [65]

and also explains to him the method of writing Hebrew words by Yetziratic attribution of the Alphabet. The "Hiereus" unveils "The Lineal Figures attributed to the Planets," showing dekagrams, hendekagrams, and dodekagrams; and explains to him the number of possible modes of tracing the lineal figures. The "Hegemon" informs him that the Sepher Yetzirah divides the ten numbers into a tetrad and hexad; also he explains the Geomantic Figures arranged according to their planetary attribution on the Tree of Life. [66]

This finishes the second part of this ritual, and the Hierophant confers upon the Practicus the title of: "Lord of the Twenty-eighth Path."

— The Third Part —

At the beginning of the Third Part the Hierophant says: "Frater Monokeros de Astris, the Path now open to you is the Twenty-seventh, which leads from the 3°=8¤ degree of Practicus to the 4°=7¤ degree of Philosophus. Take in your right hand the Calvary Cross of ten squares and follow your guide through the Path of Mars."

Arrangement of the Temple for the 27th Path in the 4=7 Ritual.

Arrangement of the Temple for the 27th Path in the 4°=7¤ Ritual

After which the "Hierophant" explains the Calvary Cross of ten squares: "The Calvary Cross of ten squares refers to the ten Sephiroth in balanced disposition; before which the formless and the void rolled back. It is also the opened-out form of the double cube, and of the Altar of Incense." And the Sixteenth Key of the Tarot:

It represents a Tower struck by a lightning-flash proceeding from a rayed circle and terminating in a triangle. It is the Tower of Babel. The flash exactly forms the Astronomical symbol of Mars. It is the Power of the Triad rushing down and destroying the Column of Darkness. The men falling from the tower represent the fall of the kings of Edom. "On the right-hand side of the Tower is Light, and the representation of the Tree of Life by Ten Circles. On the left-hand side is Darkness, and Eleven Circles symbolically representing the Qliphoth."

The Calvary Cross of Ten Squares The Symbol of Salt on the Tree of Life The Symbol of Sulphur on the Tree of Life
The Calvary Cross of Ten Squares The Symbol of Salt on the Tree of Life The Symbol of Sulphur on the Tree of Life

The Alchemical Symbols of Sulphur and of Salt on the Tree of Life are then shown. After which the "Hiereus" explains the tablet of the Trinity operating through the Sephiroth; and the "Hegemon" that of the seven Yetziratic palaces [67] containing the ten Sephiroth; and the Qliphoth [68] with their twelve princes, who are the heads of the Evil of the twelve months of the year. The Hierophant then confers upon the Practicus the title of "Lord of the Twenty-seventy Path," and the third part of the Ritual comes to an end.

The Trinity Operating through the Sephiroth.

The Trinity Operating through the Sephiroth

— The Fourth Part —

In the Advancement Ceremony the Practicus seeks admission by the sign of the Calvary Cross of six squares within a circle. The "Hierophant" tells him:

"This cross embraces, as you will see, Tiphereth, Netzach, Hod and Yesod, resting upon Malkuth. Also the Calvary Cross of six squares forms the Cube unfolded, and is thus referred to the six Sephiroth of Microprosopus, which are: Chesed, Geburah, Tiphereth, Hod, Netzach and Yesod."

Arrangement of the Temple for the Ceremony of Philosophus in the 4=7 Ritual.

Arrangement of the Temple for the Ceremony of Philosophus in the 4°=7¤ Ritual.

The Calvery Cross of Six Squares.

The Calvary Cross of Six Squares

And then explains to him the symbolic representation of the fall:

"The Great Goddess, who in the 3°=8¤ degree, was supporting the Columns of the Sephiroth in the form of the sign of Theoricus ("i.e.", of Atlas supporting the World) being tempted by the fruit of the Tree of Knowledge, stooped down to the Qliphoth ... the Columns were unsupported, and the Sephirotic Scheme was shattered; and with it fell Adam the Microprosopus. Then arose the Great Dragon with seven heads and ten horns, cutting by his folds Malkuth from the Sephiroth, and linking it to the Kingdom of the Shells. The Seven lower Sephiroth were cut off from the Three Supernals in Daath, at the feet of Aima Elohim. And on the head of the Dragon are the names of the eight Edomite kings, and on the horns the names of the eleven dukes of Edom. And because in Daath was the utmost rise of the Great Serpent of Evil; therefore there is as it were another Sephira, making eight heads according to the number of the eight Kings; and for the Infernal and Averse Sephiroth eleven instead of ten, according to the number of the eleven dukes of Edom. The infernal waters of Daath rushed from the mouth of the Dragon — and this is the Leviathan. Tetragrammaton Elohim placed four letters of the Holy Name, and also the flaming sword, that the uppermost part of the Tree of Life might not be involved in the Fall of Adam."

The Fall.

The Fall

The Altar Symbol in the 4=7 Ritual.

The Altar Symbol in the 4°=7¤ Ritual

The Hierophant then explains the symbolism of the Temple, and says:

"I now congratulate you on having passed through the ceremony of the 4°=7¤ of Philosophus and in the recognition thereof, I confer upon you the mystic title of 'PHAROS ILLUMINANS' which signifies — the Illuminating Tower of Light, and I give you the symbol of אשׂ {HB:Shin HB:Aleph} (Ash), which is the Hebrew name for fire.

Having passed through this grade, the newly made Philosophus earns the title of Honoured Frater and is eligible for the post of Hiereus.

The closing then takes place, the adoration of the King of Fire is made, and the Prayer of the Salamanders is rehearsed, and in the name of TETRAGRAMMATON TZEBAOTH the Temple is closed in the grade of 4°=7¤.

In the space of seven months from a mere student in the Mysteries, P. had risen to the grade of Philosophus in the Order of the Golden Dawn. A light had indeed been winnowed from the husks of darkness, and now as an eye of silver it glided over the dark face of the waters. Chaos was taking form — red, vague and immense.

He had passed through the Ritual of Earth, Air, Water, and Fire, and now it was left to him to pass through the Ritual of the Portal, or the Ritual which completes the four elemental rituals by a fifth, the Ritual of the Spirit, before he could pass from the First Order to the Second.

This ritual is an important one, as it is the connecting-link between the first two orders, and in an abridged form is as follows:


Leading from the First Order of the G∴D∴ in the Outer to the 5°=6¤)
Officers: V. H. Hierophant Inductor; V. H. Associate Adept.


The Hierophant Inductor first asks the Fratres and Sorores present to assist him to open the Portal of the Vault of the Adepts. The Fratres and Sorores then give the signs of the various grades from 0°=0¤ to 4°=7¤.

The Hierophant Inductor then says to the Associate Adept: - V. H. Associate Adept, what is the additional mystic title bestowed upon a Philosophus, as a link with the Second Order?
Associate Adept: - Phrath.
Hierophant Inductor: - To what does it allude?
Associate Adept: - To the fourth River of Eden.
Hierophant Inductor: - What is this Sign?
Associate Adept: - The Sign of the rending of the Veil (gives it). [69]

Hierophant Inductor: - What is the answering sign?
Associate Adept: - The Sign of the closing of the Veil (gives it). [70]

Hierophant Inductor: - What is the Word?
Associate Adept: - Pe. פּ {HB:Peh}.
Hierophant Inductor: - Resh. ר {HB:Resh}.
Associate Adept: - Kaph. כּ {HB:Koph}.
Hierophant Inductor: - Tau. ת {HB:Taw}.
Associate Adept: - The whole word is Paroketh פָּרֹ֫כֶת {HB:Taw HB:Koph HB:Resh HB:Peh}, meaning "the Veil of the Tabernacle".

In and by this word the Hierophant Inductor declares the Portal of the Vault of the Adepts duly opened.

Arrangement of the Temple for the 24th, 25th and 26th Paths in the Portal Ritual.

Arrangement of the Temple for the 24th, 25th, and 26th Paths in the Portal Ritual


At the bidding the the Hierophant Inductor the Associate Adept places the Candidate in the West between the Banner and the Black Pillar, before the Elemental Tablets, but facing the West. After which he presents him to the Hierophant Inductor.

The Hierophant Inductor then addresses the Philosophus and points out to him that if in the previous grades much information was imparted to him; it was done as a test of his trustworthiness. Continuing he says: "I therefore now ask you before proceeding further in the Order, to pledge yourself to the following, laying your hand upon the Central Tablet in the midst of the four Elemental Tablets."

The Philosophus then promises never to reveal the Secrets of this Ritual; never to use his practical Occult Knowledge for Evil; to use his influence only for the honour of God, not to stir up strife; and to uphold the authority of the Chiefs of the Order.

After which he confirms his obligation by saying, "I undertake to maintain the Veil between the First and Second Orders and may the powers of the elements bear witness to my pledge."

The Associate Adept then explains to the Philosophus the admission badge, which is the peculiar emblem of the Hiereus of a Temple of the first Order. And the Hierophant Inductor explains the Hierophant's Lamen and the Banner of the East, thus completing his knowledge of the Emblems appropriate to the Officers of a Temple of the First Order.

The Diagram of the Paths is then explained to the Candidate, after which the Hierophant Inductor says:

"Before you in the East are represented the Five Portals of the 21st, 24th, 25th, 26th and 23rd Paths; thus shadowing forth by their number the Eternal Symbol of the Pentagram; for five will divide without remainder the number of the letter of each of these Paths, that is, its numerical value, as it will those of all the paths from י {HB:Yod}, the 20th, to ת {HB:Taw}, the 32nd, inclusive; and also the sum of their numbers."

"Regarding these five Paths, I will now ask you to observe that the Tarot Keys attached to four of them, viz., The Wheel of Fortune, Death, the Devil, and the Hanged Man, are of more or less sinister and terrible import, and that only the symbol of Temperance appears to promise aid. Therefore by this straight and narrow Path of ס {HB:Samekh} let the Philosophus advance like the arrow from the centre of קשת {HB:Taw HB:Shin HB:Qof} (Qsheth) the Bow of Promise; for by this hieroglyphic of the arrow hath Sagittarius ever been represented. And as this sign of Sagittarius lieth between the signs Scorpio (Death) and Capricornus (the Devil) so hath Jesus to pass through the wilderness tempted by Satan. But Sagittarius the Archer is a Bi- corporate sign, the Centaur, the Man and the Horse combined. Recall what was said unto thee in the passage of the 31st Path of Fire leading into the 3°=8¤ of Practicus. 'Also there is the vision of the Fire-flashing Courser of Light, or also a child borne aloft on the shoulders of the Celestial Steed, fiery and clothed with Gold, or naked, and shooting from the Bow shafts of Light, and standing on the shoulders of the horse. But if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the Lion.' [71]

For thus wilt thou cleave upwards by the Path of ס {HB:Samekh}, through the sixth Sephira unto the Path of ט {HB:Tet} answering unto Leo, the Lion, the Reconciling Path between Mercy and Severity, Chesed and Geburah; beneath whose centre hangs the Glorious Sun of Tiphereth.

"V.H. Associate Adept, will you explain to the Philosophus the 13th Key of the Tarot."

Associate Adept: - The 13th Key of the Tarot represents the figure of a skeleton. The five extremities of the Body, delineated by head, hands and feet, allude to the powers of the Number five, the letter ה {HB:Heh}, the Pentagram comprehending the concealed Spirit of Life and the four Elements, the originators of all living forms.

The sign Scorpio especially alludes to stagnant and fetid water; and to that property of the moist nature which initiates putrefaction and corruption.

The eternal change from Life to Death, and through Death to Life, is symbolised in the grass which springs from and is nourished by putrefying and corrupting carcasses. The top of the scythe forms the T, Tau-Cross of Life, showing that what destroys also renews.

The Scorpion, Serpent and Eagle delineated before the figure of Death in the more ancient form of the Key, refer to the mixed transforming (therefore deceptive) nature of this emblem.

The Scorpion is the emblem of ruthless destruction, the Snake is the mixed and deceptive nature, serving alike for good and evil, and the Eagle is the Higher and Divine nature yet to be found herein, the alchemical Eagle of Distillation, the Renewer of Life. As it is said: "Thy youth shall be renewed like the Eagle's." Great indeed and many are the Mysteries of this Terrible Key!

After explaining a symbol of Typhon the Associate Adept turns to the 15th Key of the Tarot.

The 15th Key of the Tarot represents a goat-headed Satyr-like demon standing upon a cubical altar. In his left hand, which points downwards, he holds a lighted torch, and in his right hand, which is elevated, a horn of water.

The cubical Altar represents the Universe. The whole figure shows the gross generating powers of nature on the material plane, and is analogous to the Pan of the Greeks and the Egyptian Goat of Mendes.

As his hands bear the torch and the horn, the symbols of Fire and Water, so does his form unite the Earth in his hairy and bestial aspect, and the Air in his bat-like wings. The whole would be an evil symbol were it not for the Pentagram of Light above his head which regulates and guides his movements.

The figure of Pan is then explained, after which the Hierophant Inductor shows the Philosophus the 14th Key of the Tarot.

The more ancient form shows us a female figure crowned with a crown of five rays symbolising the five Principles of Nature, the Concealed Spirit and the four Elements of Earth, Air, Fire and Water. About her head is a halo of Light. On her breast is the Sun of Tiphereth. The five-rayed crown further alludes to the five Sephiroth of Kether, Chokmah, Binah, Chesed and Geburah. Chained to her waist are a lion and an eagle, between which is a large cauldron whence arise steam and smoke. The Lion represents the Fire of Netzach, the Blood of the Lion; and the Eagle represents the Water of Hod, the Gluten of the Eagle; whose reconcilement is made by the Air in Yesod uniting with the volatised Water rising from the cauldron though the influence of the Fire beneath it. The chains which link the Lion and the Eagle to her waist are symbolic of the paths of נ {HB:Nun} and ע {HB:Ayin}, Scorpio and Capricornus as shown by the Scorpion and the Goat in the background. In her right hand she bears the torch of solar fire, elevating and volatizing the Water in Hod by the fiery influence of Geburah; while with her left hand she pours from a vase the waters of Chesed to temperate and calm the fire of Netzach.

The Symbolic Latin Names.

The Symbolic Latin Names

This explanation being ended, the Associate Adept places the red lamp, from the altar, in the right hand of the Philosophus and the cup of water in his left, and says:

"Let this remind you once more that only in and by the reconciliation of opposing forces is the pathway made to true occult knowledge and practical power. Good alone is mighty, and Truth alone shall prevail; Evil is but weakness, and the power of evil; magic exists but in the contest of unbalanced forces, which in the end will destroy and ruin him who hath subjugated himself thereto. As it is said: "stoop not down, for a precipice lieth beneath the Earth; a descent of Seven steps; and therein is established the throne of an Evil and Fatal force. Stoop not down unto that dark and lurid world, defile not thy brilliant flame with the earthy dross of Matter. Stoop not down, for its splendour is but seeming, it is but the habitation of the sons of the unhappy."

The lamp and cup are then replaced, after which the following symbols are explained to the Philosophus: The Image of Nebuchadnezzar's Vision; The Symbol of the Great Hermetic Arcanum; The Tablet of Union between the four Elements; The tablet of the Symbolic Latin Names; The Seven Palaces of the Briatic World; and the Kerubim in the Visions of Isaiah, Ezekiel and St. John.

The Hierophant Inductor now congratulates the Philosophus on the progress he has made, and proclaims him Master of the 24th, 25th, and 26th Paths in the Portal of the Vault of the Adepts. After which the Closing of the Portal takes place, the Hierophant Inductor saying:

"In and by that word Paroketh I declare the Portal of the Vault of the Adepts duly closed. Unto thee O Tetragrammaton be ascribed Malkuth, Geburah, and Gedulah unto the Ages. Amen."

So finishes the Ritual of the Portal of the Vault of the Adepts, the connecting ritual between the grades of Philosophus and Adeptus Minor, between the First and the Second Order. But before we close this chapter, it will be necessary, briefly though it may be, to trace out the effect these six rituals and the mass of occult knowledge which appertains to them, had upon P., and further might be expected to have on the ordinary seeker in the mysteries of Truth.

To even the most casual student it must be apparent, once he has finished reading these rituals, that though they contain much that is scholarly and erudite, besides much that is essential and true, they, however, are bloated and swollen with much that is silly and pedantic, affected and misplaced, so much so that wilful obscurity taking the place of a lucid simplicity, the pilgrim, ignorant as he must be in most cases, is spontaneously plunged into a surging mill-race of classical deities and heroes, many of whom thrust themselves boisterously upon him without rhyme or reason.

Ushered as it were into a Judgment Hall in which the law expounded to him is not only entirely unknown but is written in a language which he cannot even read, he is cross-questioned in a foreign tongue and judged in words which at present convey not a symptom of sense to him. As the Rituals proceed it might be expected that these difficulties would gradually lessen, but this is far from being the case; for, as we have seen, the complexities already involved by the introduction of Ancient Egyptian deities, concerning whom it is probable the candidate has but little knowledge, are further heightened by a general intrusion on the part of Hebrew, Christian, Macedonian and Phrygian gods, angels and demons, and a profuse scattering of symbols; which, unitedly, are apt either so to bewilder the candidate that he leaves the temple with an impression that the whole ritual is a huge joke, a kind of buffoonish carnival of Gods which in the sane can only provoke laughter; or, on account of it being so utterly incomprehensible to him, his ignorance makes him feel that it is so vastly beyond him and above his own simple standard of knowledge, that all that he can do is to bow down before those who possess such an exalted language, concerning even the words and alphabet of which he can get no grasp or measure.

The result of this obscurity naturally is that in both cases the Rituals fail to initiate — in the first case they, not being understood, are jeered at; in the second they, though equally incomprehensible, are however revered. Instead of teaching the Alphabet by means of simple characters they teach it by grotesque and all but impossible hieroglyphics, and in the place of giving the infant adept a simple magic rag doll to play with, intrust to his care, with dire prognostication and portent of disaster, a gargoyle torn from the very roof of that temple on the floor of which he, as a little child, is as yet but learning to crawl. The result being, as it proved in most cases, as disastrous as it was lamentable.

There is a time and a place for everything, and there is a right use for the affectation of knowledge just as there is a wrong one. When a child has learnt the simple rules of addition, subtraction, multiplication and division; it is legitimate to ask it to solve some simple little problem; but it is sheer waste of time to ask it: "If twenty-four sprats cost a shilling, and one sprat will make a meal for two children, how many children can you feed for twopence halfpenny?" before it knows that one plus one equals two. If a child is never taught to add one to one it is possible that even when grown up, the man to his dying day will look upon the setter of the twopenny-halfpenny sprat question as an advanced mathematician, perhaps even as an "advanced occultist." But when he has learnt the meaning of one plus one equals two, he will find this vast unthinkable problem to be after all but as simple as adding one to one or two to two.

The affectation of knowledge and the piling on of symbols is only legitimate to the ignorant when the purpose is to bewilder by a flashing image and not to instruct. In the present case the seeker after Truth is called the Child of Earth and Darkness, and instead of being shown the beautiful garment of light he will one day be called upon to wear, is at once rolled in a heap of tinselled draperies, in mummy wrappings, outgrown togas and the discarded underwear of Olympus and Sinai, the result being that unless his understanding is as clear as these rituals are obscure, all he obtains is a theatrical impression of "make-up" and "make- believe," and a general detachment from the realities of Consciousness. The words obsess him; he cannot see that Typhon is as necessary in the Egyptian Scheme as Osiris; in the Christian, that Satan is but the twin of Christ. They fetter the freedom which they are supposed to unbind, producing not only a duality but a multiplicity of illusions; so that, in the end, the chances are, instead of conversing face to face with Adonai, he becomes a prig addressing a mass meeting in the Albert Hall, rationalising about irrational qualities.

Fortunately in the case of P. the result was somewhat different; already master of a vast storehouse of knowledge and learning he was less likely to gasp "Oh my!" at the display of Egyptian pyrotechnics than many of the others; he was in fact enabled by their help to weld to his knowledge a catalogue of disruptive learning, and from it add many words to the great dictionary of magical language he was at this time eagerly attempting to construct.

This construction of a language should be the object of all rituals; they should bring the seeker step by step nearer to his quest, that is to say, to perfect him in the tongue he one day hopes to speak. Each Ritual, be it a letter, a word, a sentence, or a volume, should contain a lesson clear and precise, it should leave behind it so bright and dazzling a picture that the very thought of it will at once conjure up the power dressed in its simple yet luminous symbols.

In the 0°=0¤ Ritual this is much more clearly carried out than in the following four. The candidate, the would-be Neophyte, is led up to the Portal of the First Grade, the Grade of Neophyte, and is momentarily revealed a flashing vision of Adonai, as it were a tongue of blinding flame out of the depths of darkness, to show him that there is light even in this dreadful night through which he has to journey. He learns that though Adonai is in Kether, Kether also is in Malkuth; but the Rituals which follow the 0°=0¤, excepting the Portal, which consists more of symbols and their explanations than of rites and ceremonials, are more inclined to obsess than to illuminate. Of course it may be urged that as they constitute four great trials, it is after all a greater test to be placed under a false guide than an honest one. But indeed, if this be so, then most certainly should the Neophyte, Zelator, Theoricus or Practicus travel his own road unhelped by others; further, he should not be tempted by others, and when he is hopelessly entangled be relieved of his trials like the reader of a fairy-tale who invariably finds that after the most monstrous difficulties the hero and heroine always marry and live happily ever afterwards. It is a better trial of the powers of a swimmer to let him swim without a cork jacket, notwithstanding the fact that it is a greater trial by far if you order him to leap into the water with a millstone round his neck; but this is scarcely "cricket," even if at the last moment you pull him out of the water and restore life by artificial respiration. Further, it is not teaching him how to swim, or how to improve his powers of swimming.

In the 1°=10¤ Ritual the Neophyte enters the first sphere of the Elements, the Element of Earth, and is at once liable to fall prey to the terrible worldly obsessions of the path of HB:Taw . This dark path he journeys up only to become child of the fickle element of Air whose sign is the ever-changing moon. The next step brings him under the unstable condition of Water and the seemingly unbalanced influences of Mercury. But if he has passed through the paths of שׂ {HB:Shin} and ר {HB:Resh} with cunning and earnestness he will understand why it is necessary to enter the grade of the Element of Water by the paths of the Sun and of Fire, as he will in his next step understand why it is that the paths of ק {HB:Qof} and צ {HB:Tzaddi}, that is, of Pisces and Aquarius, lead him to the fire of Netzach and not to the Water of Hod.

The path which connects Hod with Netzach is the 27th path of the Sepher Yetzirah which answers to the letter פּ {HB:Peh}. It is the reflection of the Sphere of Mars and is the lowermost of the reciprocal paths. The Tarot Key attributed to this path is very rightly the 16th Key — the Tower; which we have seen in the 4°=7¤ Ritual represents a tower struck by a flash of lightning, symbolising the Tower of Babel struck by the wrath of Heaven, and also the Power of the Triad rushing down and destroying the columns of darkness, the light of Adonai glimmering through the veils and consuming the elementary Rituals of the 1°=10¤, 2°=9¤, 3°=8¤, and 4°=7¤ grades.

In many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the Bull, Eagle, Man and Lion under the dazzling lash of the Spirit. And we find that though these rituals enabled P. to master a language, they in many ways hindered his otherwise natural progress by helping largely to obsess his Nephesh by the Qliphoth — his passions and emotions being stirred up by a continuous pageant of naked Gods; his Ruach by the phantom of dead words — by the duality of the shell and of the fruit of things; and his Neschamah by Tetragrammaton, "i.e.", he aspired chiefly to magic powers, not so that they might light him like the flame of a lamp along his road, but that they might consume, like the fire on the altar, his propitiations and sacrifices to a personal God.

Thus we find him, as it were, figuring before him a Pentagram and saying: "It is not complete without its top point." This is undoubtedly correct, but at this time he still failed to realise that when once the Supernal Triad has descended and is resting on the topmost point of the Pentagram, this being now the point of juncture becomes the most important of all points, and that the lower four are little better than supports, legs and arms to the body whose head now wears the Crown.

When the pilgrim realises that the four characteristics of the Sphinx, the four elements, the four letters of the Name, are only answerable in the fifth; then may it be said that the Ritual has succeeded in its purpose and has initiated him, otherwise that it has failed. It is no good (even if you are the Hierophant himself) pretending to represent הוהי {HB:Heh HB:Vau HB:Heh HB:Yod} before you have realised what is meant by הושׂהי {HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod}.

The real knowledge acquired by P. at this time, as we shall find in a subsequent chapter, was gained by his workings with Fras. C.S., V.N. and I.A.; and so ardent was he in his search after knowledge that he even went so far as to invoke Mercury by obtaining access to and copying the 5°=6¤ Rituals and Knowledges belonging to Fra. F.L., saying to himself:

"All for Knowledge, even life, even honour, All!"


[25] י {HB:Yod} Stands for Chokmah, and ה {HB:Heh} for Binah, ו {HB:Vau} for the rest except Malkuth which is the final h.

[26] Father and (Glorified) Mother.

[27] The Theosophical term "Higher Self," is usually termed in the G∴D∴ "Genius." Abramelin calls it "Holy Guardian Angel," vide Preface.

[28] The Sephirotic Scheme, it will be remembered, is divided into four worlds: Atziloth; Briah; Yetzirah and Assiah. Each world contains ten Sephiroth, and each of these Sephira again ten, making the total number four hundred.

[29] "Paroketh" is the Veil which separates Hod and Netzach from Tiphereth; and as we shall see later on, in the Portal Ritual, the First Order from the Second Order.

[30] A document which by some of the members of the G∴D∴ was considered to be forged. It purported to be signed by S.D.A. and others, and authorised the founding of the Temple. "Vide" chapter called "The Magician." {WEH NOTE EXTENSION: This document is reproduced as plate IV in Ellic Howe's book: "The Magicians of the Golden Dawn", Routledge & Kegan Paul, London, 1972. There is a left-right inversion of the Kerubim on the borders of the document, possibly due to a mistake by the original artist. This inversion was perpetuated throughout the Golden Dawn system, in the present ritual, in design of Tarot cards and generally.}

[31]The Banner of the East

[32] More fiery. S.R.M.D. says Thmais contains the letters of שׁתמא {HB:Shin HB:Taw HB:Mem HB:Aleph} and probably is the origin of the Greek θεμις {Theta epsilon mu iota sigma}, the Justice-Goddess.

[33] More fluidic.

[34] Or Caduceus. "See" Diagram 24.

[35] Or Fylfat. See Diagram 14.

[36] The same as "Eskato Bebeloi" used in the Eleusinian Mysteries.

[37] The beginning of Whirling Motions, Primum Moble.

[38] Z. 1.

[39] The following explanatory remarks on the Admission and Ceremony of the Neophyte are taken from the MS. called Z. 3.

[40] He is Osiris when throned; when he moves he assumes the form of Arouerist.

[41] Thoth is one of the Invisible officers.

[42] A later edition of the Ritual, issued subsequent to the Horos scandals, reads "an awful and avenging punitive current," &c.

[43] Meaning also: "Let the Light arise in the Candidate."

[44] The "Formula of Osiris" is given in Z. 1, and is as follows:

"For Osiris Onnophris hath said:
He who is found perfect before the Gods hath said:
These are the elements of my body, perfected through suffering, glorified through trial.
For the secret of the Dying Rose is as the repressed sign of my suffering.
And the flame-red fire as the energy of my undaunted will.
And the cup of wine is the outpouring of the Blood of my heart sacrificed unto regeneration and the Newer Life.
And the Bread and the 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 Onnophris the Justified.
I am he who is clothed with the Body of Flesh:
Yet in whom is the Spirit of the Mighty Gods.
I am the Lord of Life triumphant over Death.
He who partaketh with me shall rise with me.
I am the manifester in Matter of those whose abode is in the Invisible.
I am purified; I stand upon the Universe:
I am the Reconciler with the Eternal Gods:
I am the Perfecter of Matter:
And without me the Universe is not!"

[45] The following five Rituals are considerably abridged; chiefly to economise space and so allow the rituals of the Neophyte and Adeptus Minor to be dealt with more fully. They are of little magical interest, value or importance.

[46] "See 777", Col. cxl., p. 27, "Twelve Banners of the Name," and Revelations, xxi., 19, 20.

[47] "See 777", Col. xxxvi., p. 11.

[48] It will be noticed that from here this ritual becomes unnecessarily complicated with Egyptian deities — in fact, its mysteries become rather "forced." Still more so will this be seen in the next ritual, which becomes ridiculously complex with Samothracian nonentities. The symbols in themselves are not wrong; but it is the "mixed-biscuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge.

[49] "See 777", cols. civ., cviii., pp. 20 and 23; and Revelations, chap. i.

[50] "See 777", cols. cvi., cvii., p. 23.

[51] "See" Diagram of the Paths and Grades.

[52] "See 777", cols. cxii., cxiii., p. 23.

[53] "See 777", col. xlix., p. 15.

[54] "See 777", col. xlix, p. 15 and note p. 41.

[55] This introduction of the Samothracian mysteries is evidently a straining after effect. They were of a much lower order than the Eleusinian, and a great deal more obscure; in fact, even at the time, people could not define with anything like accuracy what the Kabiri really were. The student will find more concerning these semi-mythical beings in Strabo, Diodorus and Varro. D"llinger says: "This much is undoubted on the joint testimony of Strabo and Mnaseas; the gods whose initiation people received here (Samothrace) were Axieros, "i.e.", Demeter; Axiokersos, "i.e.", Hades; and Axiokersa, "i.e.", Persephone." — D"llinger, "The Gentile and the Jew," Eng. edition, 1906, vol. i., pp. 172-186.

[56] Hence: "Odic" force; and "Obi" or "Obeah," witchcraft.

[57] "See 777", cols. xciii., xciv., xcv., pp. 21, 20.

[58] "See 777", col. viii., p.2

[59] "See 777", col. clxxvii., p. 35.

[60] "See 777", col. xiv., p. 4.

[61] "See 777", col. lxxx., p. 18

[62] See Handbook of Geomancy, THE EQUINOX, vol. i., No. II.

[63] A Kamea is a Magic square. See "Mathematical Recreations" by W. W. Rouse Ball.

[64] WEH NOTE: These titles generally derive from Baron Ecker und Eckhoffen's book "Der Rosenkreutzer in Seiner Blosse", a work from 1781 written as an attack against the Rosicrucianism of the time and published under the name "Magister Pianco". The titles appear with the grade designations and names, in a slightly different fashion from that used by the Order of the Golden Dawn, in Mackenzie's "Royal Cyclopaedia of Freemasonry" as a chart translated by Mackenzie from Pianco. It is interesting to note that these titles were to be changed frequently and that the Golden Dawn used passwords 200 years out of date! See "Codex Rosae" "Crucis", Manly Hall, Philosophers Press, Los Angeles, 1938, p. 13.

[65] "See 777", cols. lxiii., lxiv., lxv., lxvi., pp. 16 and 17.

[66] "See 777", col. xlix. and note, also "Handbook of Geomancy".

[67] "See 777", col. xc., p. 18.

[68] "See 777", col. viii., p.2.

[69] For these signs see Liber O, No. II., vol. i., THE EQUINOX.

[70] For these signs see Liber O, No. II., vol. i., THE EQUINOX.

[71] See Preface.

[ « back to TOC ]


IT is not to be wondered that the magic strain to which P. had been placed during the last seven months should have long since blossomed into flowers of weird and wonderful beauty. And so we find, as far back as the beginning of November 1899, the commencement of a series of extraordinary visions as wild and involved as many of those of Blake or St. Francis.

But before entering upon these visions, it will be necessary to explain that by a vision we mean as definite a psychological state and as certain and actual a fact to the mental eye, as the view of a landscape is considered to be to the physical eye itself. And so when we have occasion to write "he saw an angel," it is to be taken that we mean by it as absolute a fact as if we had written "he saw a mountain," or "he saw a cow." It, however, is not to be accepted that by this we lay down that either angels or cows exist apart from ourselves, they may or they may not; but it is to be taken that angels, and mountains and cows are ideas of equal value in their own specific spheres: the astral and the material; and that they have their proper place in existence, whatever existence may be, and that every experience, normal, abnormal, subnormal or supernormal, whether treated as an illusion or a fact, is of equal value so long as it is conditioned in Time; and that a dream is of as real a nature as awakenment, but on a different plane in existence, the conditions of which can alone be judged and measured by experimental science.

Science advances by means of accumulating facts and consolidating them, the grand generalisation of which merges into a theory when it has been accepted by universal inference. Thus, I infer that catching a ball is not a necessary sequitur to throwing a ball up in the air; however, if I had never thrown a ball up in my life, and suddenly commenced doing so, and invariably caught it, probably after the nine hundred and ninety-nine billionth time I might be excused if I considered that catching balls was a necessary law of nature. [72]

Yet nevertheless if I did arrive at such a conclusion without being fully conscious that at any moment I might have to recast the whole of these laws, I should be but a bat-headed dogmatist instead of the hawk-eyed man of science who is ever ready to re-see and to reform." [73]

Before the birth of Copernicus the sun was universally considered to be a body moving round the earth; it was a FACT, and probably whilst it lasted the most universal fact the mind of man has ever accepted; but since that illuminated sage arose, it has been shown to be a simple fable, a child- like error, a puny optical illusion — so much for pseudo-scientific dogmatics.

To a child who has never seen a monkey, monkey is outside the circumference of its knowledge; but when once it has seen one it is mere foolishness for other children to say: "Oh no, you didn't really see a monkey; such things as monkeys do not exist, and what proves it beyond all doubt is that we have never seen one ourselves!" This, it will be seen, is the Freethinkers' [74] old, old conclusive argument: There is not a God because "we" have no experience of a God." [75]

... "There is not a South Pole because we have not trudged round it six times and cut our names on it with our pocket-knives!"

Now what is knowledge?

Something is! — Call it Existence.

What exists?

"I exist!" answers the Idealist, "I and I alone!"

"Oh no, you do not!" cries the Materialist, "you certainly do exist; but not alone, for I am talking to you!"

"Fool!" says the Idealist, "cannot you grasp the simple idea that you and your foolish argument are in fact part of me?"

"But surely," replies the Materialist, "you do not doubt that the world exists, that the Evolution of Man exists, that Judas McCabbage exists and is an actual fact.

"Granted they do exist," sighs the Idealist, "so do the reflections of an ape's face in a looking-glass, yes, they do exist, but not apart from my own mind."

"Yet the world of a blind man," says the Mystic, "is a very different place to the world a deaf man lives in, and both these worlds vary considerably from the world normally constituted man inhabits. Likewise animals, whose sense-organs vary from ours, live in altogether a different world from us. To give an eyeless worm eyes is only comparable to endowing us with a sixth sense. The world to us therefore depends wholly upon the development of our senses; and as they grow and decay so does the world with them, how much more then does the world of those who have out stepped the prison-house of their senses differ from the world of those who have outstepped the prison-house of their senses differ from the world of those who still lie bound therein. It is possible to conceive of a child being born blind (in a race of blind people) obtaining the use of its eyes when an old man, and thereupon entering a new world; why, therefore, should it be impossible to conceive of a man with all his senses perfect obtaining another sense or entering into another dimension. [76]

The blind man, if a few minutes after he had obtained possession of his sight were suddenly to return to a state of blindness, would have great difficulty in explaining to his blind brothers the sights he had seen, in fact none would believe him, and his difficulty in explaining in the language of blind-land the wonders of the land of sight would probably be so great that he would find more consolation in silence than in an attempted explanation: this has generally been the case with the true adepts; and those who have tried to explain themselves have been called mad by the "canaille."

"The truth is," continues the Mystic, "both of you have been talking foolishness through your material and idealistic hats. For:

"In the Material World Matter is Existence.

"In the Sensible World Sense is Existence.

"In the Spiritual World Spirit is Existence.

"And though in the Sensible World a cow or an angel exists solely as an idea to us, this does not preclude the possibility of a cow existing as beef in the Material World, or an angel as a spirit in the Spiritual World."

"The fact is," interrupts the Sceptic, "I doubt all three of you; for from the above you all three infer a chain of events — whether material, sensual, or spiritual, thus postulating the Existence of Causality as a common property of these three worlds. Let us strike out Matter, Sense and Spirit, and what is left? Surely not Time and Space, that twin inference conceived by that Matter, Sense and Spirit we have just put to bed."

"Don't you think," says the Scientific Illuminist, "that instead of dreaming all your lives it would be a good thing to wake up and do a little work? There are four of you, and the Kerubim of Ezekiel might perhaps engage your individual attention."

The truth is, it does not matter one rap by what name you christen the illusions of this life, call them substance, or ideas, or hallucinations, it makes not the slightest difference, for you are in them and they in you whatever you like to call them, and you must get out of them and they out of you, and the less you consider their names the better; for name-changing only creates unnecessary confusion and is a waste of time.

Let us therefore call the world a series of existences and have done with it, for it does not matter a jot what we mean by it so long as we work; very well then; Science is a part of this series, and so is Magic, and so are cows and angels, and so are landscapes, and so are visions; and the difference between these existences is the difference which lies between a cheesemonger and a poet, between a blind man and one who can see. The clearer the view the more perfect the view; the clearer the vision the more perfect the vision. The eyes of a hawk are keener than those of an owl, and so are a poet's keener than those of a cheesemonger, for he can see beauty in a ripe Stilton whilst the latter can only see two-and- sixpence a pound.

A true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a Reality that words cannot be found in which to translate it, yet it must not be forgotten that its truth ceases on the return of the seer to the Material plane.

The Seer is therefore the only judge of his visions, for they belong to a world in which he is absolute King, and to describe them to one who lives in another world is like talking Dutch to a Spaniard. Our business then is, to construct if possible a universal language. This the rituals of the Golden Dawn and the study of the Qabalah did for P., and when we talk of quadrating the circle, of blinding darkness, of silent voices, &ampc. &ampc., those who have learned the alphabet of any magical language will understand; and those who have not, if they wish to read any further with profit, had better do so, as it will help them to master the new magical language and doctrines we here offer them.

The vision of the adept is so much truer than ordinary vision that when once it has been attained to its effect is never relinquished, for it changes the whole life. Blake would have as soon doubted the existence of his wife, his mother or of himself, as that of Urizen, Los, or Luvah.

Dreams are real, hallucinations are real, delirium is real, and so is madness; but for the most part these are Qliphothic realities, unstable, unbalanced, dangerous.

Visions are real, inspirations are real, revelation is real, and so is genius; but these are from Kether, and the highest climber on the mystic mountain is he who will obtain the finest view, and from its summit all things will be shown unto him.

A child learning to play on the violin will not at the outset be mistaken for Sarasate or Paganini; for there will be discord and confusion of sound. So now, as we start upon the first visions of P. we find chaos piled on chaos, much struggling and noise, a roaring of wild waters in the night, and then finally, melody, silence and the communication of the mystic books of V.V.V.V.V.

Let us now trace his progress in search of the Stone of the Philosophers, which is hidden in the Mountain of Abiegnus.

There are eighteen recorded visions [77] between the commencement of November and the end of December 1898, but as there is not sufficient space to include them all, only six of the most interesting will be given. Being all written in his private hieroglyphic cipher by Frater P., we have been obliged to re-write them completely, and elaborate them.

(VISION) No. 5. [78]

"After fervent prayer I was carried up above the circle [79] which I had drawn, through a heavy and foggy atmosphere. Soon, however, the air grew purer, and after a little I found myself in a beautifully clear sky.

"On gazing up into the depths of the blue, I saw dawn immediately above me a great circle; then of a sudden, as I looked away from its centre, there swept out towards me at intolerable speed the form of a shepherd; trembling and not knowing what to say, with faltering voice I asked, 'Why speed ye?' Whereupon the answer came: 'There is haste!' Then a great gloom closed mine eyes, and a horror of defilement encompassed me, and all melted in twilight and became cloaked in the uttermost darkness. And out of the darkness there came a man clothed in blue, whose skin was of the colour of sapphire, and around him glowed a phosphor light, and in his hand he held a sword.

"And on seeing him approach I fell down and besought him to guide me, which without further word he did.

"On turning to the left I saw that near me was a rock door, and then for the first time I became aware that I was clothed in my robes of white. [80]

Passing through the door, I found myself on the face of a high cliff that sank away into the abysms of space below me; and my foot slipping on the slippery stone, I stumbled forward, and would of a certainty have been dashed into that endless gulf, had not the shepherd caught me and held me back.

"Then wings were given me, and diving off from that great rocky cliff like a sea-bird, I winged my course through the still air and was filled with a great joy.

"Now, I had travelled thus but for a short time, when in the distance there appeared before me a silver-moss rugged hill. And on its summit was there built a circular temple, fashioned of burnished silver, domed and surmounted with a crescent. And for some reason unknown to me, the sight of the crescent made me tremble so that I durst not enter; and when my guide, who was still with me, saw that I was seized with a great fear, he comforted me, bidding me be of good courage, so with him I entered. Before us in the very centre of the temple there sat a woman whose countenance was bright as the essence of many moons; and as I beheld her, fear left me, so I stepped towards her and knelt reverently at her feet.

"Then, as I knelt before her, she gave me a branch of olive and myrtle, which I folded to my heart; and as I did so, of a sudden a great pillar of smoke rose from the ground before me and carried her away through the dome of the temple.

"Slowly the pillar loosened itself, and spiral puffs of smoke, creeping away from the mighty column, began to circle round me, at which I stepped back to where my guide was still standing. Then he advanced, and beckoning me to follow him, we entered the great pillar of smoke and were carried through the bright dome of the temple.

"On, on we soared, through regions of cloud and air; on, on, past the stars and many myriads of burning specks of fire, till at length our journey led us to a vast blue sea, upon which was resting like a white swan a ship of silver. And without staying our flight, we made towards the ship, and descending upon it, rested awhile.

"On awaking, we found that we had arrived at a fair island, upon which stood a vast temple built of blocks of silver, square in form, and surrounded by a mighty colonnade. Outside it was there set up an altar upon which a branch had been sacrificed.

"On seeing the altar, I stepped towards it and climbed upon it, and there I sacrificed myself, and the blood that had been my life bubbled from my breast, and trickling over the rough stone, was sucked up by the parched lips of the white sand. ... And behold, as I rose from that altar, I was alone standing upon the flat top of the square temple, and those who had been with me, the shepherd and my guide, had vanished; — I was alone ... alone.

"And as I stood there, the east became as an amethyst clasped in the arms of the sard, and a great thrill rushed through me; and as I watched, the sard became as a fawn; and as I watched again, the east quivered and the great lion of day crept over the horizon, and seizing the fawn betwixt his gleaming teeth, shook him till the fleecy clouds above were as a ram's skin flecked with blood.

"Then thrill upon thrill rushed through me, and I fell down and knelt upon the flat roof of the temple. And presently as I knelt, I perceived other suns rising around me, one in the North, and one in the South, and one in the West. And the one in the North was as a great bull blowing blood and flame from its nostrils; and the one in the South was as an eagle plucking forth the entrails of a Nubian slave; and the one in the West was as a man swallowing the ocean.

"And whilst I watched these suns rising around me, behold, though I knew it not, a fifth sun had arisen beneath where I was standing, and it was as a great wheel of revolving lightnings. And gazing at the Wonder that flamed at my feet, I partook of its glory and became brilliantly golden, and great wings of flame descended upon me, and as they enrolled me I grew thirty cubits in height — perhaps more.

"Then the sun upon which I was standing rose above the four other suns, and as it did so I found myself standing before an ancient man with snow- white beard, whose countenance was a-fired with benevolence. And as I looked upon him, a great desire possessed me to stretch forth my hand and touch his beard; and as the desire grew strong, a voice said unto me, 'Touch, it is granted thee.'

"So I stretched forth my hand and gently placed my fingers upon the venerable beard. And as I did so, the ancient man bent forward, and placing his lips to my forehead kissed me. And so sweet was that kiss that I would have lingered; but I was dismissed, for the other four suns had risen to a height equal to mine own.

"And seeing this I stretched out my wings and flew, sinking through innumerable sheets of blinding silver. And presently I opened mine eyes, and all around me was as a dense fog; thus I returned into my body."

The vision being at an end, a thanksgiving was offered.

(VISION) No. 7.

This vision was undertaken by P. for strength to aid his cousin, who was in distress. As in No. 5, it commenced with a prayer, a circle being drawn around the Skryer.

"As I prayed, a feeling of drowsiness possessed me, and I found myself swinging backwards and forwards; then after a little while I grew steady, and speedily ascended. As I soared up through the air, I saw above me a great circle; this I passed through, only to behold another one greater still. As I approached it I perceived an angel coming towards me; therefore I entered the circle and knelt down.

"The angel, seeing me kneeling before him, approached me, and taking me by the hand, raised me up, kissing me as he did so. And having thus greeted me, he bade me tell him what I sought; this I did. And when I had finished speaking, he took me by the right hand and flew obliquely upwards. And as I was carried through the air, I looked down, and felt reluctant at leaving the great circle, which had now become as a point below me. And as I thought of it, of a sudden I found myself standing upon a marble floor, from out of which rushed up into the heavens a great pillar of fire. And as I gazed wonderingly at it, though on account of its brightness I could see no one, I became conscious that many people were worshipping around me. Then slowly, as my eyes became accustomed to the light, I saw that the great pillar of fire was in truth the right leg of an immense figure.

"On becoming aware of this, a great awe filled me, and then did bewilderment possess me, for I found that I was robed in red garments in place of the white in which I had dressed myself. And as I wondered, the angel said to me: 'They have been given thee'; therefore again I knelt, and was endued with a great power.

"And as the great strength coursed through me I stood up and the angel gave me a white wand, placing it in my right hand; then fiery rain fell upon me, bursting into little flames as it touched me.

"Taller and taller did I grow, striving up and upwards to reach the face of the great figure. And as I strove, I emerged from the centre of the crown of mine own head like a white bird; and so great had been my desire that I shot upwards past my skull like an arrow from a bended bow. And swerving down, I played around the head of the great image and kissed it on the lips. But through for many minutes did I fly about that immense head, the countenance thereof was ever cloudy as a mountain seen through a storm of snow; yet nevertheless could I distinguish that the head was like an Assyrian clean-shaven, like a bull, a hawk, an Egyptian and myself.

"Intoxicated with rapture, I fluttered about the lips and then entered the great mouth.

"Up! up! I rise. I am in a chamber with two square pillars and an eye ... I bathe in the light of this eye and the intense brilliancy of the whole room, which swallows me up.

"Bigger and bigger do I grow ... I fill the room ... I emerge from the top of the mighty head, and kissing once again the lips, swerve downwards and unite with the red figure below me.

"I grow great, and my white wand becomes a wand of living fire. Then I perceived that the angel had left me, and that once again fiery rain was falling around me.

"After this I departed, and in the air was surrounded by dark forms, whom I commanded to lead me back to the circle. Then I sank amid a flock of eagles, and, descending, prayed and rejoined my body.

"My body was intensely strengthened; I was filled with a feeling of power and glory. I gave thanks.'

(VISION) No. 10.

"Queen's Hall. During the "andante" of Beethoven's Symphony in C (No. 5) I assume white astral, and fill the entire hall. Then I looked up to God, and impulses of praise and prayer possessed me. Presently I shrink forcibly and re-enter my body."

(VISION) No. 14.

"I draw the circle and recite the 'Lesser Banishing Ritual'; [81] but performed it badly, omitting an important section. [82]

"At first there appeared to me a brightness in the West, and a darkening of the East; and whilst perplexed by this matter, I find I have entered a dirty street, and see near me a young child sitting on the doorstep of a very squalid house.

"I approached the house, and seeing me, the child scrambled to his feet and beckoned me to follow him. Pushing open the rickety door, he pointed out to me a rotten wooden staircase. This I mounted, and entered a room which apparently belonged to a student.

"In the room I found a little old man, but could not see him distinctly, as the blinds were down.

"He asked me my business.

"And I answer I had come to seek of him certain formulae.

"Thereupon he opened a book which was lying on the table before him, and showed me a sigil. After I had looked at it carefully, he explained to me how I should make it, and finished by telling me that it was used to summon 'things of earth.'

Sigil in Book.

Sigil in Book.

"As I looked incredulously at him, he took hold of the sigil, and no sooner had he done so than from out of every crack and seam in the floor there wriggled forth a multitude of rats and other vermin.

"After this, he led me upstairs to another floor, and into a room which in the dim light appeared to be an attic.

Plan of the Adept's Room and the attic above.

Plan of the Adept's Room and the attic above.

"At the west end of this room, lying upon her back, I saw a naked woman. Turning, I challenged the Adept, who at once gave me the 0°=0¤ and 1°=10¤ signs; but he would not give me 2°=9¤. [83]

"The Adept then turned from me and said: 'She is in a trance; she is dead; she has been dead long.' And immediately her flesh becoming rotten, fell from her bones.

"Hurriedly I asked for an explanation, but scarcely had my words left my lips than I saw that she was recovering, and that her bones were becoming once again clothed with flesh. Slowly she rose up, and then suddenly rolled round and fell heavily upon her face. For a moment she remained still, and then her glistening skin writhed about her bones as she wriggled over the filthy boards towards the Adept. Having reached him, she embraced his feet and then lewdly climbed and writhed up him.

"'Get to your stye,' he said in a low, commanding voice. At which I felt intensely sorry for her.

"The Adept, noticing my sympathy, turned to me and said: 'She is lust, fresh-fleshed and lovely, but rotten. She would clog the power of a man.'

"I thereupon thanked the Adept. But he, taking no notice of my thanks, pointed out to me a distant star through a hole in the roof, and then said, 'Journey there.'

"This I did, streaming up towards it like a comet, dressed in long white robes, with a flashing scimitar in my hand.

"After much peril, on account of suns and things very hot and glowing, through which I sped, I arrived there safely, on the shore of a lake, upon which was floating a boat in which stood a man.

"On seeing me, he cried out: 'Who art thou?'

"And having explained to him, he brought his boat close enough to the shore to enable me to spring into it. This I did, whereupon he seized the oars and rowed speedily into the darkness beyond.

"'Shall I soon see thy master?' I said to him. At which he glared round at me, so that his eyes looked like beads of glowing amber in the night; then he answered:

"'I who stand in the boat am great; I have a star upon my forehead.'

"I did not reply, not understanding what he meant, and soon we reached the shore and entered a cave, in the mouth of which stood a man-like figure covered with brazen scales, horned and horrible. His colour was of verdigris; but his face was of a blackish tint. In his hand he held a club.

"'What is your name?' I cried, advancing towards him.

"'Joakam,' he answered sullenly.

"'Your sign?' (I here repeated the omitted part of the ritual). He winced, and I could see that he was a coward; nevertheless, though it displeased him, he gave me his sigil.

Jokam's Sigil.

Jokam's Sigil

"His name is spelt: HB:Mem-final HB:Koph HB:Yod . Having no further question to ask him, I left him, bidding him sink.

"At the further end of the cave a man whom I had not seen as yet came rushing into my arms; at once I saw that he was being pursued by Jokam. I thereupon interposed, ordering him to make the sign of the Qabalistic Cross, which, however, he could not do.

"'What God do you worship?' I asked.

"'Alas! I have no God.' he answered. Thereupon I allowed Jokam to seize him, and re-entering the cave they sank, uttering most heart-rending yells of agony.

"As I once again approached the lake, a great albatross rose from the water, and as she did so, the star fell away from me, and a multitude of birds surrounded me and took me back to the garret which I first visited.

"For this I was very grateful, and on seeing that I had returned, the Adept came forward and took my hand, saying: 'Go on,' at which words I felt that a great strength had been imparted to me.

"I then asked him about 'Abramelin,' of whose Operation I at this time contemplated the performance; but all he answered was: 'Go on!'

"'Shall I succeed?' I asked.

"'No man can tell another that!' he answered with a smile.

"'Is anything wanting in that book that is necessary to success?' I asked.

"'No!' he answered.

"Then I took my leave of him, and after witnessing a strange fight, returned."

(VISION) No. 15.

This vision was undertaken to obtain rest. It took place in the actual temple built by P., and, as was generally the case, it was commenced by the "Lesser Banishing Ritual."

"Slowly the actual temple in which I was standing became wonderfully beautified, and a white shining film floated in feathers over the surface of the floor on which I was standing, and winding itself about me, formed a great column which carried me up through the roof to a great height. Then I found, as the cloud fell away from me, that I was standing in a fair green field, and by me in great solemnity stood a shining steel-grey-silver figure, unarmed.

"'Welcome,' said the stranger with a cold dignity.

"Then he led me to a blue pool of water, and bade me plunge into it, which I did, half diving and half swimming, sending a million sparkling sapphires of water dancing in the light.

"The water was deliciously cool and refreshing, and as I struck out in it, I soon saw that I must have made a mistake, for the far shore was a great distance from me, and on it I could see shining a silvery palace.

"As I neared it I leapt to the shore, and there I found, as I approached the wonderful building, many beautiful creatures playing about it. But my haste in leaving the blue waters had been ill-advised; for suddenly a great cloud of water enveloped me, and catching me up, carried me to a great height. Then I discovered that I had been changed into a lily, whose white petals were unfolded, and that I was growing in a garden, white with a multitude of the same wonderful flowers.

"Not over long had I been there, when the form of man was again given to me, and I threw my arms above my head and then extended them, forming a cross.

"I was standing in silver-grey garments, and before me was a great white marble temple. At once I prostrated myself, and then entered. Before me I saw that all was white and fine within, and that in the temple stood a cubical altar of silver.

"I knelt before the altar; and as I did so a coldness and moisture seemed to descend upon me, which thrilled me with a delicious freshness like the falling dew. From it a cool stream arose, in the limpid waters of which I bathed my hands. Whilst in this position an angel descended with a green garment and gave it me. At first I was unwilling to wear it, but presently I did so, and after I had worn it a little while, I sacrificed it before me, when at once it became a crown of fire.

"Then a voice said to me: 'Wilt thou be of the guard?' and before I could answer yea, or nay, most lovely maidens surrounded me and armed me in silver armour and a red tabard.

"From where I had been standing I was led to the Northern entrance, where crowded a great concourse of people, and as I approached them they gave way before me. Then a voice whispered to me 'Smite'; thereupon, drawing my sword with fury I smote three times, upon which a great wailing arose.

"Having smitten down many with those three blows, I descended among them, but left my sword behind me. Thinking I had forgotten it, in vain I tried to return, and in my strivings was of a sudden armed with many potent lightnings; then at my feet there fell away a great hollow column of rolling smoke. Seeing it, I approached it and gazing down it, beheld at its furthermost extremity the earth, dark and strong. As I watched it rolling below me, a great desire possessed me to expand my consciousness and include All. This took me a vast time to accomplish, and even then my success was but moderate.

"From the column of smoke I returned to the outside of the temple and re-entered it by the Western door. Finding a gold crown upon my head, I held it up, and in the white vapour it glowed like a white light. Then an angel approached me and pressed it on to my brow, and as this was done, a feeling possessed me as if a cold shower of gold was falling through me. Then of a sudden was I carried upwards, and found myself in a second temple. Here I was conducted to the south, where stood a glittering shrine, and the light which flashed from it pierced me through and through. Blinded by the effulgence, I was led to the North to another shrine (Binah) where my eyes were anointed with cold molten silver, and immediately I saw vaguely before me a female form.

"After this I returned to the central altar, where everything fell from me, and then I returned to earth, assuming my sword and red robe to dominate the astrals. Thus did I return."

(VISION) No. 18.

To see Sappho.

"With bewildering speed I was carried upwards, and in the midst of my flight an angel approached me apparently to aid me, yet I tarried not, but still ascended. On, on I flew, until at length I became surprised at the great distance of my journey.

"Eventually I arrived in a strange land, and after some perplexity assumed a divine figure, which I believe to be that of Diana. Then I called Sappho, and immediately she appeared before me, a small dark woman with a wonderful skin and a copper sheen on her dark hair. Her face was very lovely, but her expression was ablaze with intense desire, and through her wild floating hair could be seen her eyes, in which glittered madness.

"On seeing me, she knelt down before me, and I, trying to comfort her, extended my hands to her, which she in turn kissed. Behind her stood the white astrals of weeping women — these were her many lovers.

"After a while I brought her into the circle in which I was standing, and raising her up, caressed her upon the forehead. Then I changed to my usual shape, at which she was exceedingly amazed, and only comforted when I told her of my great love for her. Thereupon we rose together, embracing, to a place where angels greeted us. Here we were told to go between the pillars into the temple; which we did, and saw in front of us an immense kneeling figure of some Oriental Deity.

"Before us glared a human face above a human body with arms and feet; but behind it, it was as the body of a lion.

"Sappho then gave me the 0° = 0¤ sign, which I returned, whereupon the great figure rose and blessed us, and we embraced. Then I knelt before Sappho and said:

"'You have given me of your strength and brought me into this place of blessing; I will now give you of mine.'

"For answer she held my hands in hers, and wonderful tinglings of glory and passion flowed into me like live fire. I raised my head to her bosom, and kissed her passionately, and then I notice that I too was a woman!

"An angel approached me and advised restraint, and so with a great calmness I passed within her body, and at once felt all her passion and longings. A mighty joy and glory encompassed me, and we became a great brown bird taking part in a mystic ceremony, the priest being the great man-lion; then again we rose and re-assumed human shape, but larger than before.

"Now we saw standing before us a venerable, beautiful and kingly figure (Tiphereth), holding a flaming sword of dazzling whiteness. This he extended to us, whilst his attendants, who were angelic figures, sang a low, melodious tune. Then he placed it in our mouth, when at once there rushed from our lips an infinite and intolerable song, which presently ceased, when the sword was returned to the king.

"Then I noticed that the sun was burning below us, so once again assuming the form of the brown bird, we flitted round the sun, bathing in its fiery flames and molten substance.

"Presently I wished to return; but could not separate myself from her, for I was absorbed in Sappho. Becoming desperate, I called thrice unto Acheirah, who soon appeared; whereupon I explained to him my trouble. Seizing his sword, he smote at us, and we were again two human beings, just as when we met, I on the left of Sappho, whose hands were stretched out. We received the influx, and then I noticed our positions, and complained that they were wrong; for I would have been divided, so that Sappho in departing took of my left side. I left my love with her, but my strength belonged to God.

"This I explained to Acheirah, but he told me my idea was wrong, and that we were so divided that I might receive the influx of strength, and she that of mercy.

"So we returned into the temple, conversing, I saying to her: 'Enter with me the temple of the living God!'

"This she did, following me, and then knelt down at the altar, and waving a censer adored the Lord of the Universe.

"After this was at an end, we clasped our hands (1°=10¤ grip), kissed, and parted; she promising me that she would dwell in the temple sometimes, and hover about me, and watch me work, and aid me when I called her.

"Then I knelt before the altar, in adoration of the Lord of the Universe; but watched her upward and eastward flight, whilst she looked amorously back at me over her right shoulder, waving her hand to me. Once only did I call her, and then, once again turning to the Lord of the Universe with the sign of the Qabalistic Cross, returned to the body."

Such are some of the early visions of Frater P. They commence as we see in a series of rapidly changing and for the most part unconnected pictures, flying past the observer as the houses of a town seen through the windows of a quickly moving train. The streets which connect them are not noticed, neither always the entire buildings themselves, nor the ground on which then stand, nor the substance of which they are built; and to one who had not travelled in a train before, say a bushman who never wandered far from his native kraal, wonder and astonishment would be his as he watched the extraordinary disorder of the fast-flying view. At first he might be excused if he actually doubted his senses, so suddenly do the apparently moving buildings come, change and vanish — now a roof, some chimneys — then a gap — a tree — a spire — a glimpse down a long street — it is gone; now a high bank — a cutting — a tunnel and darkness; and then once again the light and the continual whirling past of countless houses.

Yet the city clerk does not wonder; for he knows well enough — too well ever to notice it — that the houses he is speeding by are built of brick and mortar, constructed on geometric and architectural plans, connected by streets and roads, by gas and water pipes, and by drains; each a microcosm in itself, regulated, ruled and ordered by codes, customs and laws, an organized unit only wanting the breath of life for it to rise up complete, and like some colossal giant stride away from before our terror- stricken eyes.

Similarly, the adept will see in these visions a great ordered kingdom, and behind all their apparent chaos rule and law; for he will understand that the sudden changing, the leaping from blue seas to silver temples, and the rushing past fiery pillars, people worshipping, red garments, hawks; and then square pillars, an eye, or a flock of eagles, is not due to disorder in the realm of the vision, but to the want of paraphrase in the mind of the beholder when he, on his return, attempts to interpret what he has seen in rational symbols and words.

A chain of thought is simply a series of vibrations arising from the contact of a sense with a symbol or a series of symbols. "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." This we find explained in a G∴D∴ manuscript entitled: "The Secret Wisdom of the Lesser World, or Microcosm which is Man." Further we learn form this manuscript that:

In the case of the drunkard, the equilibrium of the Sphere of Sensations, and consequently of the Nephesch, is disturbed, and the Thought Rays in consequence are shaken at each vibration; so that the sphere of the sensation of the Nephesch is caused to rock and waver at the extremities of the Physical Body, where the Ruach's action is bounded. The thought therefore is dazzled by the Symbols of the Sphere of Sensations in the same way as the eye may be dazzled in front of a mirror if the latter be shaken or waved. The sensation, therefore, then conveyed by the thought is that of the Sphere of sensations oscillating and almost revolving about the physical body, that which translated to the physical body bringeth giddiness, sickness, vertigo, and loss of idea, of place, and position.

The fault as we see therefore lies in the preponderance of the Nephesch over the Ruach, in other words, the Emotion outbalancing the Reason.

In the last vision, (Vision) No. 18., we find more exertion on the part of the Ruach than in any of the others, and this is undoubtedly accounted for by the fact that P., in this vision, set out with a definite object before him, namely, to see Sappho. The same might be said of Vision No. 7., but on consideration this will be found not to be the case, for, in No. 7, P. asks for strength to help his cousin, the very asking of which points to weakness; besides it is to be expected that a concrete idea will take a much more definite form than an abstract one. In the former case when Sappho has once appeared, except for a break here and there, the vision is rational enough — if we can use so bastard a term to express ourselves in; not so the latter, which is particularly vague.

In considering these visions and future ones, it must be remembered that through we now insist on a continuous chain of ideas as proof of their validity, and equally so with such as we may deal with later on, we at present find, above all else, that simplicity is our most certain guide; for we are as yet solely dealing with the visions of a student, who, as such, like a school-boy, is expected to work out all his visions in full as if they were mathematical problems. The master may use algebraical and logarithmic short cuts, if he likes, in the solution of his intricate problems, and we shall also find many of these masterly rights of way are quite as baffling, I am afraid, as the curious mistaken byways of the beginner. Further, it must ever be borne in mind that the deeper we dive into the occult sciences, although the simpler our language often becomes, the less we find our ability to express ourselves in mere words and ordinary phrases; from complex terms we sink to simple paradoxes, and from philosophic and scientific symbols we rise into a land of purely linguistic heiroglyphics — and thence silence.

The task of consciously classifying and interpreting the phenomena in the Spirit Vision (in contradistinction to optical vision) is one of the chief duties undertaken by the Adeptus Minor, that is to say, of an individual who has passed through the grade of 5°=6¤. P. had not as yet accomplished this. And in another part of the manuscript already referred to it is entitled "The Task undertaken by the Adeptus Minor," and is lucidly summarized as follows:

This then is the task undertaken by the Adeptus Minor:

To expel from the Sephiroth of the Nephesch the usurpation of the Evil Sephiroth.

To equally balance the action of the Sephiroth of the Ruach and 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 and anxious to execute the commands of the Higher Will; so that he be neither a usurper of the faculties of the Higher, nor a Sensual Despot, but an initiated ruler and an anointed King, the Vice-Roy and representative of the Higher Will (because inspired thereby in his Kingdom which is the 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 was said of Enoch: "And Chanokh made himself to walk for ever close with the essence of the Elohim, and he existed not apart, seeing that the Elohim took possession of his being."

. . . . . . .

This is also a great mystery which 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 thine 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 all potent forces.

This, therefore, is the magical manner of operation of the initiate, when "Skrying in the Spirit Vision."

He knowing "thoroughly" through his Arcane Wisdom the disposition and correspondences of the Force of the Microcosmus, selecting not any, but a certain symbol and that balanced with its correlatives, then sendeth he, as before said, a Thought-Ray from his Spiritual Consciousness, illuminated by his Higher Will, directly unto the part of his Sphere of Sensation or M. M. of the U. [84] which is consonant with the symbol employed. There, as in a mirror, doth he perceive its properties as reflected from the Macrocosmus 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 Macrocosmus.

But if instead of concentrating at that actual point of the Sphere of Sensation, and thus receiving the "Direct Ray," as then reflected into his thought, and uniting himself with the Ray of his thought, so as to make one continuous ray from the corresponding point of the Macrocosmus unto the centre of his consciousness: if instead of this 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 consciousnesses have not been able to focus along the thought-ray at the circumference of the Sphere of Sensation or M. M. of the U. And this is the reason why there are so many and multifarious errors in untrained Spirit Visions: for the untrained Skryer ("i.e.", Seer) — even supposing him free from the delusions of Obsession, [85] doth not know or understand how to unite his consciousness: still less what are the correspondences and harmonies between his Sphere of Sensation and the Universe — the Macrocosmus. ...

The Art of Skrying is further explained in a G∴D∴ manuscript entitled "Of Travelling in the Spirit Vision," in which this particular form of gaining contact, so to speak, with the Higher Will is explained as follows:

The symbol, place, direction or plane being known whereon it is desired to act, a thought-ray is sent unto the corresponding part of the Sphere of Sensations, and thence by drawing a basis of action from the refined Astral Light of the Sphere of Sensations of the Nephesch, the thought-ray is sent like an arrow from a bow right through the circumference of the Sphere of Sensations direct into the place desired. Arriving here a Sphere of Astral Light is formed by the agency of the Lower Will illuminated by the Higher Will, and, acting through the Spiritual Consciousness, by reflection along the thought-ray, the Sphere of Astral Light is partly drawn from the Nephesch, and partly from the surrounding atmosphere.

This Sphere being formed, a "Simulacrum" of the person of the Skryer is "reflected" into it along the thought-ray, and the united consciousness is then projected therein.

This sphere is therefore a duplicate reflection of the Sphere of Sensations. As it is said:

"Believe thyself to be in a place, and thou art there."

In this Astral projection, however, a certain part of the consciousness must remain in the body to protect the thought-ray beyond the limits of the Sphere of Sensations (as well as the Sphere itself at that point of departure of the thought-ray) from attack by any hostile force, so that the Consciousness in this Projection is not quite so strong as the consciousness when concentrated in the natural body in ordinary life.

The return taketh place by a reversal of this process; and, save to persons whose Nephesch and physical body are exceptionally strong and healthy, the whole operation of "skrying" and travelling in the Spirit Vision is, of course, fatiguing.

Also there is another mode of Astral Projection, which can be used by the more practised and advanced Adept. This consisteth in forming first a Sphere from his own Sphere of Sensations, casting his reflection therein, and then projecting this whole Sphere to the desired place as in the previous method. But this is not easy to be done by any but the practised operator."

In fact if this projection of the Sphere to the desired place can be carried out successfully, the highest illumination may be obtained thereby, supposing the desired place to be God or Kether.

To a beginner this particular method of Attainment will appear very vague and unbalanced, for his astral journeys will consist of a chain of alarms and surprises; and the reason for this is that in almost every case he sets out with no clear idea of the place he is struggling to journey to, or the route he has chosen to adopt. He is like an explorer who sets out on a journey of discovery; the further he travels from his own native land, the more strange and uncommon do the lands appear to him through which he is journeying. Little by little the language of his country changes, melting as it were into another not unlike it but yet different; this in time also changes, and so by degrees do all his surroundings, until he finds himself in a strange country, as different from the one from which he started as an equatorial forest is from the ice-incrusted lands of the Pole.

Sometimes the change of scenery is slight, sometimes vast, according to the powers of attainment, but in all cases these journeys would be of little use unless method were brought into the extraordinary chaos which they at first reveal. And, as in Geography, little information could be obtained of the configuration of the Earth's surface unless explorers set out with a definite object in view, such as Columbus had when he set out on his great journey of discovery, and equipped with definite instruments; so in these Astral journeys, little or no spiritual information can be obtained unless the Skryer project, or at least set out with the intention of projecting, his Sphere to a certain and definite place. This, when applied to travelling to certain paths or places on the Tree of Life, is termed Rising on the Planes, and may lead, as above stated, should the place desired to arrive at be Kether, to the very highest Attainment.

This Rising on the Planes is a definite mystical process, and two initiates setting out to attain the same goal would find the journey, in its essentials, as similar as two ordinary individuals would find a journey from London to Paris.

Karma and environment have in these Risings on the Planes to be reckoned with, just as they would have to be taken into account in the case of the two men journeying to Paris. The one might be travelling third class, and the other first; the one might be travelling by a slow train, the other by an express; the one might see great beauty in the journey, the other little; yet both would know when they got to Dover, both would know when they were on the Channel, and both would in some way, different in detail through it might be, recognise Paris as Paris when they arrived at their destination.

This particular method of Rising on the Planes is an exceptionally interesting one to study, not only because it is most intimately connected with the Eastern methods of Yoga, [86] but because we have many practical results to hand, many actual facts from which we can generalise and construct a theory. Two of such examples we will give here, the first a poem by Mr. Aleister Crowley called "The Ladder," in which the projection is vertical, that is to say, directed along the central column of the Tree of Life; and in the second, which is called "The Ascent unto Daath," by V. H. Frater I. A. In the first of these "Risings" the goal of attainment is Kether, and the various headings of the poem point out clearly enough the different stages the Skryer has to pass through. From the darkness of Malkuth he passes the various symbolic colours, which will be discussed in a future chapter, as well as many of the symbols we have described, to arrive eventually at Kether. In the second, Fra. I. A. leads us as far as Daath, the head of the Old Serpent, the Knower of Good and of Evil.


[72] Why is it more probable that all men must die; that lead cannot of itself remain suspended in the air; that fire consumes wood and is extinguished by water; unless it be that these events are found agreeable to the laws of nature, and there is required a violation of these laws, or in other words a miracle, to prevent them?" — Hume, iv., p. 133. "It is a miracle that a dead man should come to life, because that has never been observed in any age or country." — Hume, iv., p. 134.

[73] If a piece of lead were to remain suspended of itself in the air, the occurrence would be a 'miracle,' in the sense of a wonderful event, indeed; but no one trained in the methods of science would imagine that any law of nature was really violated thereby. He would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place; and thereby enlarge his experience and modify his hitherto unduly narrow conception of the laws of nature." — Huxley, "Essay on Hume," p. 155. "A philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of universal testimony that he believed in the impossibility of the resurrection. Supposing such an occurrence was proved, what would follow? Must we deny evidence, or renounce reason? It would be absurd to say so. We should simply infer that we were wrong in supposing resurrection to be impossible." — E. Lévi, "The Doctrine of Transcendent Magic," pp. 121, 158, also p. 192. "Also see" Capt. J. F. C. Fuller, "The Star in the West," pp. 273- 284.

[74] As opposed to "free thinker."

[75] Not "There is not a God "for us," because we have no experience of a God," which, so long as they had no such experience, would be correct.

[76] Whatever is intelligible and can be distinctly conceived implies no contradiction, and can never be proved false by any demonstration, argument, or abstract reasoning "a priori." — Hume, iv., p. 44.

[77] Many of these visions were carried out with Frater C. S.

[78] WEH Note: This was experienced on Monday, Nov. 15th, 1889 e.v.

[79] A circle was first drawn, as in many invocations, in the centre of which the seer stood.

[80] The robes of the Neophyte in the 0°=0¤ Ritual of the G∴D∴.

[81] "See" Liber O.

[82] WEH Note: Crowley's original vision record identifies the omission as being the central part dealing with the Archangels, "Before ...".

[83] These signs are given in Liber O.

[84] Magical mirror of the Universe.

[85] Or a cutting off of the Higher from the Lower Will.

[86] The whole theory and practice of Raja Yoga is the awakening of a power named the Kundalini, which is coiled up in what is called the sacral plexus, and then forcing this awakened power up a canal called the Sushumna, which runs through the centre of the spinal column. "When the Kundalini is aroused, and enters the canal of the Sushumna, all the perceptions are in the mental space or Chittakasa. When it has reached that end of the canal which opens out into the brain, the objectless perception is in the knowledge space, or Chidakasa." As in the Ascent of the Central Column of the Tree of Life, there are certain centres, such as Malkuth, the Path of Tau, Yesod, the Path of Samech, Tiphereth, the Path of Gimel, Daath, and Kether; so in the Sushumna are there certain centres or Chakkras, viz., Muladhara, Svadistthana, Manipura, Anahaba, Visuddhi, Ajna, and Sahasara. For further attributions "See 777".

[ « back to TOC ]


"I will arise and go unto my Father."


Dark, dark, all dark! I cower, I cringe.
Only above me is a citron tinge
As if some echo of red, gold, and blue
Chimed on the night and let its shadow through.
Yet I who am thus prisoned and exiled
Am the right heir of glory, the crowned child.

I match my might against my Fate's.
I gird myself to reach the ultimate shores,
I arm myself the war to win: —
Lift up your heads, O mighty gates!
Be ye lift up, ye everlasting doors!
The King of Glory shall come in.


I pass from the citrine; deep indigo
Is this tall column. Snakes and vultures bend
Their hooded hate on him that would ascend.
O may the Four avail me! Ageless woe,
Fear, torture throng the threshold. Lo! The end
Of matter! The Immensity of things
Let loose — new laws, new beings, new conditions: —
Dire chaos; see! these new-fledged wings
Fail in its vaguenesses and inanitions.
Only my circle saves me from the hate
Of all these monsters dead yet animate.
I match, &c.


Hail, thou full moon, O flame of amethyst!
Stupendous mountain on whose shoulders rest
The Eight Above. More stable is my crest
Than thine — and now I pierce thee, veil of mist!
Even as an arrow from the war-bow springs
I leap — my life is set with loftier things.
I match, &c.

SAMECH (and the crossing of the path of Pe)

Now swift, thou azure shaft of fading fire,
Pierce through the rainbow! Swift, O swift! how streams
The world by! Let Sandalphon and his quire
Of Angels ward me!
No! what planet beams
This angry ray? Thy swords, thy shields, thy spears!
Thy chariots and thy horsemen, Lord! Showered spheres
Of meteors war and blaze; but I am I,
Horus himself, the Torrent of the sky
Aflame — I sweep the stormy seas of air
Towards that great globe that hangs so golden fair.
I match, &c.


Hail, hail, thou sun of harmony,
Of beauty and of ecstasy!
Thou radiance brilliant and bold!
Thou ruby rose, thou cross of gold!
Hail, centre of the cosmic plan!
Hail, mystic image of the Man!
I give the sign of slain Asar.
I give the sign of Asi towering.
I give the sign of Apep, star
Of black Destruction all-devouring.
I give thy sign, Asar re-risen: —
Break, O my spirit, from thy prison!
I match, &c.

GIMEL (with the crossing of the path of Teth)

Hail, virgin Moon, bright Moon of Her
That is God's thought and minister!
Snow-pure, sky-blue, immaculate
Hecate, in Thy book of Fate
Read thou my name, the soaring soul
That seeks the supreme, sunless goal!

And thou, great Sekhet, roar! Arise
Confront the lion in the way!
Thy calm indomitable eyes
Lift once, and look, and pierce, and slay!

I am past. Hail, Hecate! Untrod
Thy steep ascent to God, to God!
Lo! what unnamed, unnameable
Sphere hangs above inscrutable?
There is no virtue in thy kiss
To affront that soulless swart abyss.
I match, &c.


I am insane. My reason tumbles;
The tower of my being crumbles.
Here all is doubt, distress, despair:
There is no force in strength or prayer.
If pass I may, it is by might
Of the momentum of my flight.
I match, &c.

GIMEL (and the crossing of Daleth)

Free from that curse, loosed from that prison;
From all that ruin am I risen!
Pure still, the virgin moon beguiles
My azure passage with her smiles.

Now! O what love divine redeems
My death, and bathes it in her beams!
What sacring transubstantiates
My flesh and blood, and incarnates
The quintessential Pan? What shore
Stretches beyond this secret door?
Hail! O thou sevenfold star of green,
Thou fourfold glory — all this teen
Caught up in ecstasy — a boon
To pass me singing through the moon!

Nay! I knew not what glory shone
Gold from the breathless bliss beyond:
But this I know that I am gone
To the heart of God's great diamond!
I match, &c.


I am passed through the abyss of flame.
Hear ye that I am that I am!


Behold! I clothe mine awful light
In yonder body born of night.
Its mind be open to he higher!
Its heart be lucid-luminous!
The Temple of its own desire
The Temple of the Rosy Cross!

As Horus sped the flame, Harpocrates
Receive the flame, and set the soul at ease.
I who was One am One, all light
Balanced within me, ordered right,
As it was ever to the initiate's ken,
Is now, and shall be evermore. Amen.



Come unto Me, ye, the Divine Lords of the Forces of Intelligence: Whose Abode is in the Place of the Gathering of the Waters.
Come unto Me, ye in whom the Secrets of Truth have their Abiding.
Come unto Me, O Tzaphqial, Aralim, Qashial, by the white Threefold Star, and in the Name of IHVH ELOHIM.
Cause ye the Paths of Wrath to be opened unto me; that I may advance over the Tree of Life unto the Place of the River.

I stand upon the Northern Quarter of the Universe of Matter, and around me glows the Ruddy Flame of Earth.
Before me is the Portal of the Path of the Spirit of the Primal Flame: Thence gleameth the Red Glory into the World of Assiah.

Lift up your Heads O ye Gates!
And be ye lifted up, ye Everlasting Doors!
And the King of Glory shall come in.

I am come forth from the Gates of Matter:
I advance over the Path of Primal Flame:
And about me the Glory of the Fire is established.
Vast before me in the distance looms the Portal of the Glory.
I am come before the Gates of the Glory of God:
I cry against them in the Name of Elohim Tzebaoth.

Lift up your Heads O ye gates, &c.

Behind me is the Portal of the Primal Fire:
Behind me is the Golden Path of Sol:
At my right hand is the Ruddy Light of Mars:
And before me is the Gateway of the Waters of the Primal Sea.

In the Vast Name of AL the All Enduring
Let me pass through the gate of the Waters of the Primal Sea.

Lift up your Heads, O ye Gates, &c.

I am come forth from the Gates of the Glory;
Around me are breaking the waters of the Primal Sea:
My path is in the Deep Waters,
And my footsteps are in the Unknown.

Vast before me is the Portal of Geburah:
Behind it is gleaming the Fire of the Wrath of God:
I cry against Thee in the name of Elohim Gibor:
Open unto me, Gateway of God the Mighty!

Lift up your Heads O ye Gates, &c.

I am come forth from the Path of the Waters:
I stand in the World of the Power of God:
I turn my face to the Right, and the Gate of the Lion is before me —
Gate of the Path of the Lion, in the Sign of the Lion do thou open before my face.
Lift up your Heads O ye Gates, &c.

I advance over the Path of the Leader of the Lion,
By the Power of the Daughter of the Flaming Sword.
About me the Lions are roaring for their prey;
But I am Sekhet, of the Flaming Eyes.
Turned is my face to the left,
And the Priestess of the Silver Star is my guide.
Now am I come forth upon the Path of the Lion,
And my thought in the Place of the gathering of the Waters.
I am the Established one in Daäth!
In me is the Knowledge of Good and of Evil!
In me is the Knowledge of the Light Supernal!
And my face is turned downward unto Malkuth.

Like all other methods, these, Travelling in the Spirit Vision and Rising on the Planes, are only to be judged by their success. It is impossible to lay down a single task for each individual; one may suit one, and another another; nevertheless it must be pointed out here that though these two methods, or rather two phases of one method, are in most cases fruitful in result, it is generally but a slight step forward, and very seldom does supreme illumination follow. However, as appetisers they are excellent, the student attaining to just that hunger for the Beyond, that appetite for the Unobtainable, which will carry him over many a gloomy mood, many a whispering of the impossibility of his task. Yet that they can accomplish more than this is also certain: to a few they have unlocked the Portal, to the many the Postern; but in all cases it is best that the student should place himself under the guidance of one who has actually travelled, and not trust to his own intuitions in an unknown land, for, if he do so, he will almost of a certainty be led astray, and Obsession may take the place of Illumination, and failure that of success.

Between the grades 4°=7¤ and 5°=6¤ seven months had to elapse, and during this time we find P. busily travelling the British Isles searching for a suitable house wherein to perform the Operation of Abramelin the Mage, which ever since the previous autumn had engaged his attention. In the month of May he had met D. D. C. F. 7°=4¤, official head of the Order of the Golden Dawn. But he was still bent on carrying out the Operation of Abramelin, and journeyed to and fro all over the country endeavouring to discover a suitable dwelling for the necessary Retirement. Thus it came about that in October of this year we find him settled in a remote and desolate district, a tumbled chaos of lake and mountain, in an ancient manor-house, making all necessary arrangements for this great operation in Ceremonial Magic.

(The continuation of Book II. will appear in Nos. III. and IV. of THE EQUINOX.)

[ « back to TOC ]


(Book II. continued)


A ∴ A ∴ Publication in Class B.

Issued by Order:
D.D.S. 7°=4□ Praemonstrator 
O.S.V. 6°=5□ Imperator 
N.S.F. 5°=6□ Cancellarius 

(Published in The Equinox Vol.I. No.III.)


BEFORE we can discuss the Operation of the Sacred Magic of Abramelin, commenced by P. in the autumn of 1899, it is first necessary that we should briefly explain the meaning and value of Ceremonial Magic; and secondly, by somewhat retracing our footsteps, disclose to the reader the various methods and workings P. had undertaken before he set out to accomplish this supreme one.

For over a year now he had been living "perdu" in the heart of London, strenuously applying himself to the various branches of secret knowledge that his initiations in the Order of the Golden Dawn had disclosed to him. Up to the present we have only dealt with these initiations, and his methods of Travelling in the Spirit Vision, and Rising on the Planes; but still there remain to be shown the Ceremonial methods he adopted; however, before we enter upon these, we must return to our first point, namely ___ the meaning and value of Ceremonial Magic.

Ceremonial Magic, as a means to attainment, has in common with all other methods, Western or Eastern, one supreme object in view ___ identification with the Godhead; and it matters not if the Aspirant be Theist or Atheist, Pantheist or Autotheist, Christian or Jew, or whether he name the goal of his attainment God, Zeus, Christ, Matter, Nature, Spirit, Heaven, Reason, Nirvana, Asgard, No-Thing or No-God, so long as he "has" a goal in view, and a goal he is striving to attain. Without a goal, he is but a human ship without port or destination; and, without striving, work, WILL to attain, he is but a human derelict, rudderless and mastless, tossed hither and thither by the billows of lunacy, eventually to sink beneath the black waters of madness and death.

Thus we find that outside the asylum, we, one and all of us, are strenuously or slothfully, willingly or unwillingly, consciously or unconsciously, progressing slowly or speedily towards "some" goal that we have set up as an ideal before us. Follow the road to that goal, subdue all difficulties, and, when the last has been vanquished, we shall find that that "some goal" is in truth THE GOAL, and that the road upon which we set out was but a little capillary leading by vein and artery to the very Heart of Unity itself.

Then all roads lead to the same goal? ___ Certainly. Then, say you, "All roads are equally good?" Our answer is, "Certainly not!" For it does not follow that because all roads lead to Rome, all are of the same length, the same perfection, or equally safe. The traveller who would walk to Rome must use his own legs ___ his WILL to arrive there; but should he discard as useless the advice of such as know the way and have been there, and the maps of the countries he has to journey through, he is but a fool, only to be exceeded in his folly by such as try all roads in turn and arrive by none. As with the traveller, so also with the Aspirant; he must commence his journey with the cry, "I "will" attain! and leave nothing undone that may help him to accomplish this attainment. By contemplating the Great Work, and all means to its attainment, little by little from the Knowledge he has obtained will he learn to extract that subtle Understanding which will enable him to construct such symbols of strength, such appliances of power, such exercises of Will and Imagination, that by their balanced, chaste and sober use, he MUST succeed if he WILL to do so.

So we see, it matters very little whether the Aspirant, truly the Seer, cry "Yea" or "Nay," so long as he do so with a "will," a "will" that will beget a Sorcery within the cry; for as Levi says: "The intelligence which denies, invariably affirms something, since it is asserting its liberty."

Let us now inquire what this liberty is, but above all, whatever we write: "Be not satisfied with what we tell you; and act for yourself." And, if you act with daring and courage, you will indeed outstep the normal powers of life and become a strong man amongst strong men, so that "if we say unto this mountain, be thou removed, and be thou cast into the sea, it shall be done." For the land into which you enter is a land which, to the common eye, appears as a fabulous land of wonder and miracle. Yet we say to you that there is no wonder imagined in the mind of man that man is not capable of performing, there is no miracle of the Imagination, which has been performed by man, the which may not yet again be performed by him. The sun has stood still upon Gibeon and the moon in the valley of Ajalon, and the stars of heaven have fallen unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. What are suns, and moons, and stars, but the ideas of dreaming children cradled in the abyss of a drowsy understanding? To the blind worm, the sun is as the fluttering of warm wings in the outer darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us, as spheres of earth's familiar elements and many hundred million miles away. And to the man of ten thousand years hence ___ who knows! And to him a hundred million years after that ___ who cares! Senses may come and go, and the five may become ten, and the ten twenty, so that the beings of that last far-off twilight may differ from us, as we differ from the earthworm, and the weeds in the depths of the sea. But enough ___ Become the Changless One, and ye shall leap past a million years, and an hundred hundred million in the twinkling of an eye. Nay! for Time will burst as a bubble between your lips; and, seeing and understanding, Space will melt as a bead of sweat upon your brow and vanish!

Dare to will and will to know, and you will become as great as, and even greater than, Apollonius, Flamel or Lully; and then know to keep silence, lest like Lucifer you fall, and the brilliance of your knowledge blind the eyes of the owls that are men; and from a great light, spring a great darkness; and the image survive and the imagination vanish, and idols replace the gods, and churches of brick and stone the mysteries of the forests and the mountains, and the rapture which girds the hearts of men like a circle of pure emerald light.

The great seeming miracles of life pass by unheeded. Birth and Generation are but the sorry jests of fools; yet not the wisest knows how a blade of grass sprouts from the black earth, or how it is that the black earth is changed into the green leaves and all the wonders of the woods. Yet the multitude trample the flowers of the fields under their feet, and snigger in their halls of pleasure at a dancer clothed in frilled nudity, because they are nearer seeing the mysteries of Creation than they are in the smugness of their own stuffy back parlours; and gape in wonder at some stage trickster, some thought-reading buffoon, and talk about the supernatural, the supernormal, the superterestrial, the superhuman, and all the other superficial superfluities of superannuated supernumeraries, as if this poor juggler were some kind of magician who could enter their thick skulls and steal their sorry thoughts, whilst all the time he is at the old game of picking their greasy pockets.

Miracles are but the clouds that cloak the dreamy eyes of ignorant men. Therefore let us once and for all thunder forth: There are no miracles for those who wake; miracles are for the dreamers, and wonders are as bottled bull's-eyes in a bun-shop for penniless children. Beauty alone exists for the Adept. Everywhere there is loveliness ___ in the poppy and in the dunghill upon which it blows; in the palace of marble and in the huts of sunbaked mud which squat without its walls. For him the glades of the forests laugh with joy, and so do the gutters of our slums. All is beautiful, and flame-shod he speeds over earth and water, through fire and air; and builds, in the tangled web of the winds, that City wherein no one dreams, and where even awakenment ceases to be.

But in order to work miracles we must be outside the ordinary conditions of humanity; we must either be abstracted by wisdom or exalted by madness, either superior to all passions or beyond them through ecstasy or frenzy. Such is the first and most indispensable preparation of the operator. Hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the "magnum opus." Only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science; the myth of Genesis is eternally true, and God permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. Ye, therefore, who seek in science a means to satisfy your passions, pause in this fatal way; you will find nothing but madness or death. This is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. The magus must hence be impassible, sober and chaste, disinterested, impenetrable, and inaccessible to any kind of prejudice or terror. He must be without bodily defects, and proof against all contractions and all difficulties. The first and most important of magical operations is the attainment of this rare pre-eminence.[1]

The "via mystica" leading to this pre-eminence may aptly be compared to a circle. Wherever the Aspirant strikes it, there he will find a path leading to the right and another leading to the left. To the right the goal is all things, to the left the goal is nothing. Yet the paths are not two paths, but one path; and the goals are not two goals, but one goal. The Aspirant upon entering the circle must travel by the one or the other, and must not look back; lest he be turned into a pillar of salt, and become the habitation of the spirits of Earth. "For thy vessel the Beasts of the Earth shall inhabit," as sayeth Zoroaster. The Magus travels by both simultaneously, if he travels at all; for he has learnt what is meant by the mystery: "A straight line is the circumference of a circle whose radius in infinity"; a line of infinite length in the mind of the Neophyte, but which in truth is also a line of infinite shortness in that of the Magus, if finite or infinite at all.

The circle having been opened out, from the line can any curve be fashioned; and if the Magus "wills it", the line "will be" a triangle, or a square, or a circle; and at his word it will flash before him as a pentagram or a hexagram, or perchance as an eleven-pointed star.

Thus shall the Aspirant learn to create suns and moon, and all the hosts of heaven out of unity. But first he must travel the circumference of the circle; and, when mystically he has discovered that the goal is the starting- point, and where he entered that circle there also will it break and open out, so that the adytum of its centre becomes as an arch in its outer wall, then indeed will he be worthy of the name of Magus.

The keystone to this arch some have called God, some Brahma, some Zeus, some Allah, some even IAO the God of the sounding name; but in truth, O seeker, it is Thy-SELF ___ this higher dimension in which the inner becomes the outer, and in which the single Eye alone can see the throbbing heart, Master of the entangled skein of veins.

Let us for example's sake call this attainment by the common name of God (SELF as opposed to self). And as we have seen the path of union with god or goal is twofold:

I. The attainment of all things. 
II. The destruction of all things.

And whichever way we travel to right or to left the method is also twofold, or the twofold in one:

I. Exaltation by madness. 
II. Exaltation by wisdom.

In the first we awake from the dream of illusion by a blinding light being flashed across our eyes; in the second, gradually, by the breaking of the dawn. In the first the light of knowledge, though but comparable to the whole of Knowledge as a candle-flame to the sun, may be so sudden that blindness follows the first illumination. [2]

In the second, though the light be as the sun of knowledge itself; first its gentle warmth, and then its tender rays awake us, and lead us through the morning to the noontide of day. Like children of joy we rise from our beds and dance through the dewy fields, and chase the awakening butterflies from the blushing flowers ___ ecstasy is ours. The first is as a sudden bounding beyond darkness into light, from the humdrum into the ecstatic; the second a steady march beyond the passionate West into the land of everlasting Dawn.

Concerning the first we have little to say; for it is generally the illumination of the weak. The feeble often gain the little success they do gain in life, not through their attempts to struggle, but on account of their weakness ___ the enemy not considering they are worth power and shot. But the strong gain their lives in fight and victory; the sword is their warrant to live, and by their swords "will" they attain; and when they once have attained, by their swords will they rule, and from warriors become as helmèd kings whose crowns are of iron, and whose sceptres are sharp swords of glittering steel, and reign; whilst the weak still remain as slaves, and a prey to the wild dreams of the night. Of a truth, sometimes the weak charioteer wins the race; but on account of his weakness he is often carried past the winning-post by the steeds that have given him the victory, and, unable to hold them back, he is dashed against the walls of the arena, whilst the strong man passing the judges turns his chariot round and receives the crown of victory, or if not that, is ever ready to race again.

To learn how to WILL is the key to the kingdom, the door of which as we have seen contains two locks, or rather two bolts in one lock, one turning to the right and the other to the left. Either pile up the imagination with image upon image until the very kingdom of God is taken by assault; or withdrawn one symbol after another until the walls are undermined and the "cloud-capped towers" come tumbling to the ground. In either case the end is the same ___ the city is taken. Or perchance if you are a great Captain, and your army is filled with warlike men, and you are in possession of all the engines suitable to this Promethean struggle ___ at one and the same time scale the bastions and undermine the ramparts, so that as those above leap down, those beneath leap up, and the city falls as an arrow from a bow that breaks in twain in the hand. Such warfare is only for the great ___ the greatest; yet we shall see that this is the warfare that P. eventually waged. And where the strong have trod the weak may "dare" to follow.

This path must necessarily be a difficult one; illusions and delusions must be expected, temptations and defeats encountered with equanimity, and fears and terrors passed by without trembling. The labours of Hercules are a good example of the labours the Aspirant, who would be an Adept, must expect. However, there is not space here, nor is this the place, to enter into the twelve mystic works of this man who became a God. Yet let us at least note three points ___ that the tenth labour was to slay Geryon, the "three-"headed and "three-"bodied monster of Gades; that the eleventh was to obtain apples from the garden of the Hesperides, where lived the "three" daughters of Hesperus; and that the last was to bring upon earth the "three-"headed dog Cerberus, and so unguard the gates of Hades. Similar is the Adept's last labour, to destroy the terrors of hell and to bring upon earth the Supernal triad and formulate the שׁ {HB:Shin} [3] in יהשוה {HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod}.

One idea must possess us, and all our energies must be focused upon it. A man who would be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand weakness; and so also a man who would be God must worship deity and understand devilry: that is, he must become saturated with the reflections of Kether in Malkuth, until the earth be leavened and the two eyes become one. He must indeed build up his tower stone upon stone until the summit vanish amongst the stars, and he is lost in a land which lies beyond the flames of day and the shadows of night.

To attain to this Ecstasy, exercises and operations of the most trivial nature must be observed, if they, even in the remotest manner, appertain to the "one" idea.

You are a beggar, and you desire to make gold; set to work and never leave off. I promise you, in the name of science, all the treasures of Flamel and Raymond Lully. "What is the first thing to do?" Believe in your power, then act. "But how act?" Rise daily at the same hour, and that early; bathe at a spring before daybreak, and in all seasons; never wear dirty clothes, but rather wash them yourself if needful; accustom yourself to voluntary privations, that you may be better able to bear those which come without seeking; then silence every desire which is foreign to the fulfilment of the Great Work.

What! By bathing daily in a spring, I shall make gold?" You will work in order to make it. "It is a mockery!" No, it is an arcanum. "How can I make use of an arcanum which I fail to understand?" Believe and act; you will understand later. [4]

Levi here places belief as a crown upon the brow of work. He is, in a way, right; yet to the ordinary individual this belief is as a heavy load which he cannot even lift, let alone carry, act how he will. Undoubtedly, if a boy worried long enough over a text-book on trigonometry he would eventually appreciate the theory and practice of logarithms; but why should he waste his time? why not instead seek a master? Certainly, when he has learnt all the text-books can teach and all the master can tell him, he must strike out for himself, but up to this point he must place his faith in some one. To the ordinary Aspirant a "Guru" [5] is necessary; and the only danger to the uninitiate is that he may place his trust in a charlatan instead of in an adept. This indeed is a danger, but surely after a little while the most ignorant will be able to discriminate, as a blind man can between day and night. And, if the pupil be a true Seeker, it matters little in the end. For as the sacrament is efficacious, though administered by an unworthy priest, so will his love of Truth enable him to turn even the evil counsels of a knave to his advantage.

To return, how can these multiform desires be silenced, and the one desire be realised so that it engulf the rest? To this question we must answer as we have answered elsewhere ___ "only by a one-pointedness of the senses" ___ until the five-sided polygon become pyramidal and vanish in a point. The base must be well established, regular, and of even surface; for as the base so the summit. In other words, the five senses must be strong and healthy and without disease. An unhealthy man is unfitted to perform a magical operation, and an hysterical man will probably end in the Qliphoth or Bedlam. A blind man will not be able to equilibrate the sense of sight, or a deaf man the sense of hearing, like a man who can both see and hear; however, the complete loss of one sense, if this is ever actually the case, if far better than a mental weakness in that sense.

All senses and faculties must share in the work, such at least is the dictum of Western Ceremonial Magic. And so we find the magician placing stone upon stone in the construction of his Temple. That is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a mighty mound, and from it eventually leap over the great wall which stands before him as a partition between two worlds.

All faculties and all senses should share in the work; nothing in the priest of Hermes has the right to remain idle; intelligence must be formulated by signs and summed by characters or pantacles; will must be determined by words, and must fulfil words by deeds; the magical idea must be rendered into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch; the operator, in a word, must realise in his whole life what he wishes to realise in the world without him; he must become a "magnet" to attract the desired thing; and when he shall be sufficiently magnetic, he must be convinced that the thing will come of itself, and without thinking of it. [6]

This seems clear enough, but more clearly still is this all-important point explained by Mr. Aleister Crowley in his preface to his edition of "The Book of the Goetia of Solomon the King":

I am not concerned [writes Mr. Crowley} to deny the objective reality of all "magical" phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and, if we follow Herbert Spencer, they are at least evidence of some cause.

Now, this fact is our base. What is the cause of my illusion of seeing a spirit in the triangle of Art?

Every smatterer, every expert in psychology, will answer, "that cause lies in your brain."

*    *    *    *    *    *

This being true for the ordinary Universe, that all sense-impressions are dependent on changes in the brain, we must include illusions, which are after all sense-impressions as much as "realities" are, in the class of "phenomena dependent on brain-changes."

Magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of "real" phenomena called the operations of Ceremonial Magic.

These consist of:

  1. "Sight." The circle, square, triangle, vessels, lamps, robes, implements, &c.
  2. "Sound." The Invocations.
  3. "Smell." The Perfumes.
  4. "Taste." The Sacraments.
  5. "Touch." As under (1). The circle, &c.
  6. "Mind."

The combination of all these and reflection on their significance. These unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. The projection back into the phenomenal world is therefore unusual.

Herein then consists the reality of the operations and effects of ceremonial magic; and I conceive that the apology is ample, so far as the "effects" refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. [7]

Thus we see that the Aspirant must become a "magnet," and attract all desires to himself until there is nothing outside of him left to attract; or repel all things, until there is nothing left to repel.

In the East the five senses are treated in their unity, and the magical operation becomes purely a mental one, and in many respects a more rational and less emotional one. The will, so to speak, is concentrated on itself by the aid of a reflective point ___ the tip of the nose, the umbilicus, a lotus, or again, in a more abstract manner, on the inhalation and exhalation of the breath, upon an idea or a sensation. The Yogi abandons the constructive method, and so it is that we do not find him building up, but, instead, undermining his consciousness, his instrument being a purely introspective one, the power of turning his will as a mental eye upon himself, and finally seeing himself as HimSELF.

However, in both the Western and Eastern systems, equilibrium is both the method and the result. The Western Magician wills to turn darkness into light, earth into gold, vice into virtue. He sets out to purify; therefore all around him must be pure, ever to hold before his memory the one essential idea. More crudely this is the whole principle of advertising. A good advertiser so places his advertisement that wherever you go, and whichever way you turn, you see the name of the article he is booming. If it happens, "e.g.", to be "Keating's Insect Powder," the very name becomes part of you, so that directly a flea is seen or mentioned "Keating's" spontaneously flashes across your thoughts.

The will of a magician may be compared to a lamp burning in a dark and dirty room. First he sets to work to clean the room out, then he places a brightly polished mirror along one wall to reflect one sense, and then anther to reflect another, and so on, until, whichever way he look, up or down, to right or left, behind or before, there he sees his will shining; and ultimately so dazzling become the innumerable reflections, that he can see but one great flame which obscures everything else. The Yogi on the other hand dispenses with the mirrors, and contents himself in turning the wick lower and lower until the room is one perfect darkness and nothing else can be seen or even recognised beyond SELF.

By those who have passed along both these mystic paths, it will be found that the energy expended is the same in both. Concentration is a terrific labour; the mere fact of sitting still and mediating on one idea and slaying all other ideas one after the other, and then constantly seeing them sprout up hundred-headed like the Hydra, needs so great a power of endurance that, though many undertake the task, few reach the goal. Again, the strain brought to bear on a Ceremonial Magician is equally colossal, and often costly; and in these bustling days the necessary seclusion is most difficult to obtain. And so it came about that a combination of both the above systems was ultimately adopted by P. However, it must be remembered that the dabbler in Ceremonial Magic or Yoga is but heaping up evil against himself, just as the dabbler on the Stock Exchange is. Magic, like gambling, has its chances; but in the former as in the latter, without "will to work" chances are always against him who puts his trust in them alone.

There is, however, one practice none must neglect, except the weakest, who are unworthy to attempt it ___ the practice of Sceptical selection.

Eliphas Levi gives us the following case:

One day a person said to me: "I would that I could be a fervent Catholic, but I am a Voltairean. What would I not give to have faith!" I replied: "Say 'I would' no longer; say 'I will,' and I promise you that you will believe. You tell me you are a Voltairean, and of all the various presentations of faith that of the Jesuits is most repugnant to you, but at the same time seems the most powerful and desirable. Perform the exercises of St. Ignatius again and again, without allowing yourself to be discouraged, and you will gain the faith of a jesuit. The result is infallible, and should you then have the simplicity to ascribe it to a miracle, you deceive yourself now in thinking that you are a Voltairean." [8]

Now all this may be good enough for Mrs. Eddy. To borrow a sword from one of Voltaire's antagonists, and to thrust it through his back when he is not looking, is certainly one way of getting rid of Voltaire. But the intellectual knight must not behave like a Christian footpad; he must trap Voltaire in his own arguments by absorbing the whole of Voltaire ___ eighty volumes and more ___ until there is no Voltaire left, and as he does so, apply to each link of Voltaire's armour the fangs of the Pyrrhonic Serpent; and where that serpent bites through the links, those links must be discarded; and where its teeth are turned aside, those links must be kept. Similarly must he apply the serpent to St. Ignatius, and out of the combination of the strongest links of both their armours fashion for himself so invulnerable a coat of mail that none can pierce it. Thus, instead of burying one's reason in the sands of faith, like an ostrich, one should rise like a phoenix of enlightenment out of the ashes of both Freethought and Dogma. This is the whole of Philosophic Scientific Illuminism.

Now that we have finished our short disquisition upon the Methods of Western Magic, let us once again turn to Frater P. and seen how he applied them to his own labours.

Shortly after becoming a member of the Order of the Golden Dawn, P., as already mentioned, became acquainted with a certain Frater, I.A. by name, a magician of remarkable powers. At once a great friendship sprang up between these two, and for over a year and a half they worked secretly in London at various magical and scientific experiments.

During this period P. learnt what may be termed the alphabet of Ceremonial Magic ___ namely, the workings of Practical Evocations, the Consecrations and uses of Talismans, Invisibility, Transformations, Spiritual Development, Divination, and Alchemical processes, the details of which are dealt with in a manuscript entitled "Z.2." Of the Order of the Golden Dawn, which is divided into five books, each under one of the letters of the name  יהשוה {HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod}.

These five books show how the 0°=0¤ Ritual may be used as a magical formula. They are as follow:

[ « back to TOC ]

Book I.

A. The Magical Circle.

B. The Magician, wearing the great lamen of the Hierophant, and his scarlet robe. The Hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked.

C. The Names and Formulae to be employed.

D. The symbol of the whole evocation.

E. The construction of the circle and the placing of all the symbols, &c., employed in the places proper allotted to them, so as to represent the interior of the G∴D∴ Temple in the "Enterer": and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation.

F. The invocation of the Higher Powers. Pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony. "Announcement" aloud of the "object" of the working, naming the Spirit or Spirits which it is desired to evoke. This is pronounced standing in the centre of the circle, and turning towards the quarter from which the Spirit will come.

G. The name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the West, representing the candidate. The Consecration, or Baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked.

H. The veiled sigil is now to be placed at the foot of the altar. The Magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the Spirit SHALL be evoked by the ceremony.

I. Announcement aloud that all is prepared for the commencement of the actual evocation. If it be a "good" Spirit the sigil is now to be placed "within" "the white triangle." The Magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of Art) erect, and commences the evocation of the Spirit. This being an exorcism of the Spirit unto visible appearance. The Magician stands in the place of the Hierophant during the obligation, and faces West irrespective of the particular quarter of the Spirit.

But if the Nature of the Spirit be evil, then the sigil must be placed "without" and to the West of the white triangle; and the Magician shall be careful to keep the point of the magic Sword upon the centre of the sigil.

J. Now let the Magician imagine himself as "clothed outwardly" with the semblance of the form of the Spirit to be evoked: and in this let him be careful "not to identify himself" with the Spirit, which would be dangerous, but only to formulate a species of Mask, worn for the time being. And if he know not the symbolic form of the Spirit, then let him assume the form of an angel belonging unto the same class of operation. This form being assumed, then let him pronounce aloud, with a firm and solemn voice, "a convenient and potent" "oration and Exorcism of the Spirit unto visible appearance." At the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the "flat" blade of the Magic Sword. Then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of Art erect, at the same time stamping thrice upon the ground with his right foot.

K. The veiled and covered sigil is then to be placed in the Northern part of the Hall, at the edge of the circle, and the Magician then employs the oration of the Hierophant from the throne of the East, modifying it slightly, as follows: "The Voice of the Exorcism said unto me; let me shroud myself in darkness, peradventure thus may I manifest myself in Light," &c. The Magician then proclaims aloud that the Mystic Circumambulation will take place.

L. The Magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the South and halts. He stands (having lain his sigil on the ground) between it and the West, repeats the oration of the Kerux, and again consecrates it with water and with fire. Then takes it in his hand, facing westward, saying: "Creature of ... twice consecrate, thou mayest approach the Gate of the West."

M. The Magician now moves to the West of the magical circle, holds the sigil in his left hand and the Sword in his right, faces S.W., "and again" "astrally masks himself with the Form of the Spirit:" and for the first time partially opens the covering, without, however, entirely removing it. He then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice: "Thou canst not pass from concealment unto manifestation, save by virtue of the Name אלהים {HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph}. Before all things are the Chaos, and the Darkness, and the Gates of the Land of Night. I am he whose Name is 'Darkness': I am the Great One of the paths of the shades. I am the Exorcist in the midst of the exorcism; appear thou therefore without fear before me; for I am he in whom fear is not! Thou hast known me; so pass thou on!" He then reveils the sigil.

N. Operations in L repeated at the North.

O. Processes in M are repeated in the N.W. Magician then passes to the East, takes up sigil in left hand, and Lotus Wand in right; "assumes the mask" "of the Spirit-Form;" smites sigil with Lotus Wand and says: "Thou canst not pass from concealment unto manifestation save by virtue of the name יהוה {HB:Heh HB:Vau HB:Heh HB:Yod}. After the formless and the void and the Darkness, there cometh the knowledge of the Light. I am that Light which riseth in the Darkness! I am the Exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for I am the wielder of the forces of the Balance. Thou hast known me now, so pass thou on unto the cubical altar of the Universe.

P. He then re-covers sigil and passes on to the altar laying it thereon as before shown. He then passes to the East of the Altar holding the sigil and sword as explained. Then doth he rehearse a most potent conjuration and invocation of that Spirit unto visible appearance, using and reiterating all the Divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the like, from that conjuration.

Q. The Magician now elevates the covered sigil towards Heaven, removes the veil entirely (leaving it yet corded); crying in a loud voice: "Creature of ... long hast thou dwelt in Darkness, quit the Night and seek the Day." He then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says: "By all the Names, powers, and rites already rehearsed, I conjure Thee thus unto visible appearance." Then the Mystic words.

R. Saith the Magician: "As the Light hidden in the Darkness can manifest therefrom, SO SHALT THOU become manifest from concealment unto manifestation." 

He then takes up sigil, stands to the East of the Altar and faces West. He shall then rehearse a long conjuration to the powers and Spirits immediately superior unto that one which he seeks to invoke: "that they shall force him to" "manifest himself unto visible appearance." He then places the sigil between the pillars, himself at the East facing West. Then in the sign of the Enterer doth he direct the whole current of his will upon the sigil. Thus he continueth until such time as he shall perceive his will-power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and then drops his hands. He now looks towards the Quarter that the Spirit is to appear in, and he should now see the first signs of his visible manifestation. If he be "not" thus faintly visible, let the Magician repeat the Conjuration of the Superiors of the Spirit; "from the place of the" "Throne of the East." And this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the Enterer, &c. But if at the third time of repetition he appeareth not, then be it known that there is an error in the working. So let the Master of Evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a" "humble prayer unto the Great Gods of Heaven to grant unto him the force" "necessary correctly to complete that evocation." 

He is then to take back the Sigil to between the Pillars, and repeat the former processes; "when assuredly that Spirit will begin to manifest, but in a" "misty and ill-defined form." 

(But if, as is probable, the operator be naturally inclined unto evocation, then might that Spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no.) 

Now so soon as the Magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the Hierophant and consecrate afresh with Water and with Fire the Sigil of the evoked Spirit.

S. Now doth the Master of the Evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming: "By and in the Names of ...... I do invoke upon thee the power of {p}erfect manifestation unto visible appearance!" 

He then circumambulates the circle thrice, holding the sigil in his "right" hand.

T. The Magician, standing in the place of the Hierophant, but turning towards the place of the Spirit, and fixing his attention thereon, now reads a "potent invocation of the Spirit" unto visible appearance; having previously placed the sigil on the ground, within the circle at the quarter where the Spirit appears. This invocation should be of some length, and should rehearse and reiterate the Divine and other names consonant with the working. That Spirit should now become fully and clearly visible, and should be able to speak with a direct voice (if consonant with his nature). The Magician then proclaims aloud that the Spirit N hath been duly and properly evoked, in accordance with the sacred rites.

U. The Magician now addresses and Invocation unto the Lords of the Plane of the Spirit to compel him to perform that which the Magician shall demand of him.

V. The Magician carefully formulates his demands, questions, &c., and writes down any of the answers that may be advisable.

W. The Master of Evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught connected with him; or his assistants; or the place; and that he fail not to perform that which he hath been commanded, and that he deceive in nothing. He then dismisses that Spirit by any suitable form such as those used in the four higher grades in the Outer. 

And if he will "not" go, then shall the Magician "compel" him by forces contrary unto his nature. But he must allow a few minutes for the Spirit to dematerialise the body in which he hath manifested; for he will become less and less material by degrees. And note well that the Magician (or his companions if he have any) shall "never" quit the circle during the process of Evocations; or afterwards, till the Spirit be quite vanished, seeing that in some cases and with some constitutions there may be danger arising from the astral conditions and currents established; and that without the actual intention of the Spirit to harm, although, if of a low nature, he would probably endeavour to do so. 

Therefore, before the commencement of the Evocation let the operator assure himself that everything which may be necessary be properly arranged within the circle. 

But if it be actually necessary to interrupt the process, then let him stop at that point, veil and re-cord the sigil if it have been unbound or uncovered, recite a Licence to depart or banishing formula, and perform the lesser Banishing rituals both of the Pentagram and Hexagram. [9] Thus only may he in comparative safety quit the circle.

[ « back to TOC ]

Book II.


A. The place where the operation is done.

B. The Magical Operator.

C. The forces of Nature employed and attracted.

D. The Telesma; The Material Basis

E. In Telesmata, the selection of the matter to form a Telesama, the preparation and arrangment of the place: The 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 cord thrice round the Telesma or Material Basis; covering the same with a black veil and initiating the blind force therein; naming aloud the purpose of the Telesma or operation.

G. The Telesma or Material Basis is now placed towards the West, and duly consecrated with water and with fire. The purpose of the operation and the effect intended to be produced is then to be rehearsed in a loud and clear voice.

H. Placing the Telesma or Material Basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained: and the reason thereof.

I. Announcement aloud that all is prepared and in readiness either for the charging of the Telesma, or for the commencement of the operation to induce the natural phenomenon. Place a good telesma or Material Basis within the triangle. But a bad Telesma should be placed to the West of same, holding the sword erect in the right hand for a good purpose, or its point upon the centre of the Telesma for evil.

J. Now follow the performance of an Invocation to attract the desired current to the Telesma or Material Basis, describing in the air above the Telesma the lineal figures and sigils, &c., with the appropriate magical implement. Then taking up the Telesma in the left hand, smite it thrice with the flat blade of the sword of art. Then raise in the left hand (holding erect and aloft the Sword in the right), stamping thrice upon the Earth with the Right Foot.

K. The Telesma or Material Basis is to be placed towards the North, and the operator repeats the oration of the Hierophant to the candidate in the same form as given in the K section on Evocation. He then ordains the Mystic Circumambulation.

L. He now takes up the Telesma or Material Basis, carries it round the circle, places it on the ground, bars, purifies and consecrates it afresh, lifts it with his left hand and turns facing West, saying: “Creature of Talismans, twice consecrate,” &c.

M. He now passes to the West with Telesma in left hand, faces S.W., partly unveils Telesma, smites it once with Sword, and pronounces a similar speach to that in this M Section of Evocations, save that instead of “appear in visible form,” he says: “take on therefore manifestation before me,” &c. This being done he replaces the veil.

N. Operations of L repeated.

O. Operations of M repeated in the North, and an oration similar to that in section O on Evocation: Telesma, &c., being treated as the Sigil of the Spirit, substituting for: “appear thou therefore in visible form,” &c.: “take on therefore manifestation before me,” &c.

P. Similar to the P section on Invocations, except that in the prayer “to visible appearance” is changed into: “to render irresistible this Telesma,” or “to render manifest this natural phenomenon of . . .”.

Q. Similar to this Q section on Evocations, saying finally: “I conjure upon thee power and might irresistible.” Follow the Mystic Words.

R. Similar to this R section on Evocations. In the Telesma a flashing Light of Glory should be seen playing and flickering on the Telesma, and in the Natural Phenomena a slight commencement of the Phenomenon should be waited for.

S. This being accomplished, let him take the Telesma or material Basis, remove the cord therefrom, and smiting it with the Sword proclaim: “By and in the name of . . . I invoke upon thee the power of . . .”. He then circumambulates thrice, holding the Telesma in his right hand.

T. Similar to this T section for Evocation, save that, instead of a Spirit appearing, the Telesma should flash visibly, or the Natural Phenomena should definitely commence.

U. Similar to the U section for Evocations.

V. The operator now carefully formulates his demands, stating what the Telesma is intended to do; or what Natural Phenomenon he seeks to produce.

W. Similar to what is laid down in the W section for Invocations, save that in case of a Telesma, no banishing ritual shall be performed, so as not to decharge it, and in the case of Natural Phenomena it will usually be best to state what operation is required. And the Material Basis should be preserved, wrapped in white linen or silk all the time that the phenomenon is intended to act. And when it is time for it to cease, the Material Basis, if Water, is to be poured away: if Earth, ground to a powder and scattered abroad: if a hard substance, as metal, it must be decharged, banished and thrown aside: or if a Flame of Fire, it shall be extinguished: or if a vial containing Air it shall be opened, and after that shall be rinsed out with pure water.

[ « back to TOC ]

Book III.

A. The shroud of Concealment.

B. The Magician.

C. The guards of concealment.

D. The astral light to be moulded into the Shroud.

E. The equation of the symbols in the sphere of sensation.

F. The Invocation of the Higher the placing of a Barrier without the Astral Form: the clothing of the same with obscurity through the proper invocation.

G. Formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour may begin to form a basis for the shroud.

H. The beginning to formulate mentally a shroud of concealment about the operator. The affirmation aloud of the reason and object of the working.

I. Announcement that all is ready for the commencement of the operation. Operator stands in the place of the Hierophant at this stage: placing his left hand in the centre of the triangle, and holding in his right the Lotus Wand by the black end, in readiness to concentrate around him the Shroud of Darkness and Mystery. (N.B. —In this operation as in the two others under the dominion of ש a pantacle or Telesma, suitable to the matter in hand, may be made use of: the which is treated as is directed for Telesmata.)

J. The operator now recites an exorcism of a shroud of Darkness to surround him and render him invisible, and holding the wand by the black end, let him, turning round thrice completely, describe a triple circle around him, saying: “In the name of the Lord of the Universe,” &c. “I conjure thee, O Shroud of Darkness and of Mystery, that thou encirclest me, so that I may become Invisible: so that, seeing me, men may see not, neither understand; but that they may see the thing that they see not, and comprehend not the thing that they behold! So mote it be!”

K. Now move to the North, face East, and say: “I have set my feet in the North, and have said, ‘I will shroud myself in Mystery and in Concealment.’ ” Then repeat the oration: “The voice of my Higher soul," &c., and command the Mystic Circumambulation.

L. Move round as usual to the South, and halt, formulating thyself as shrouded in Darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the Heavens.

M. Now move from between these pillars which thou hast formulated to the West, and say: “Invisible I cannot pass by the Gate of the Invisible save by virtue of the name of ‘Darkness.’ ” Then formulate forcibly about thee the shroud of Darkness, and say: “Darkness is my name, and concealment: I am the Great One Invisible of the paths of the Shades. I am without fear, though veiled in Darkness; for within me though unseen is the Magic of the Light!”

N. Repeat processes in L.

O. Repeat processes in M, but say: “I am Light shrouded in Darkness, I am the wielder of the forces of the Balance.”

P. Now concentrating mentally about thee the shroud of concealment pass to the West of the altar in the place of the Neophyte, face East, remain standing, and rehearse a conjuration by suitable names for the formulation of a shroud of Invisibility around and about thee.

Q. Now address the Shroud of Darkness thus: “Shroud of Concealment, long hast thou dwelt concealed! quit the light; that thou mayest conceal me before men!” Then carefully formulate the shroud of concealment around thee and say, “I receive thee as a covering and as a guard.”

Then the Mystic Words.

R. Still formulating the shroud say: “Before all magical manifestation cometh the knowledge of the Hidden Light.” Then move to the Pillars and give the signs and steps, words, &c. With the Sign Enterer project now thy whole will in one great effort to realise thyself actually fading out and becoming invisible to mortal eyes: and in doing this must thou obtain the effect of thy physical body actually, gradually becoming partially invisible to thy natural eyes: as though a veil or cloud were formulating between it and thee. (And be very careful not to lose self-control at this point.) But also at this point is there a certain Divine Extasis and an exaltation desirable: for herein is a sensation of an exalted strength.

S. Again formulate the shroud as concealing thee and enveloping thee, and thus wrapped up therein circumambulate the circle thrice.

T. Intensely formulating the shroud, stand at the East and proclaim, “Thus have I formulated unto myself this Shroud of Darkness and of Mystery, as a concealment and a guard.”

U. Now rehearse an invocation of all the Divine Names of Binah; that thou mayest retain the Shroud of Darkness under thy own proper control and guidance.

V. Now state clearly to the shroud what it is thy desire to perform therewith.

W. Having obtained the desired effect, and gone about invisible, it is requisite that thou shouldst conjure the forces of the Light to act against that Shroud of Darkness and Mystery, so as to disintegrate it, lest any force seek to use it as a medium for an obsession, &c. Therefore rehearse a conjuration as aforesaid, and then open the Shroud and come forth out of the midst thereof, and then disintegrate that shroud by the use of a conjuration unto the forces of Binah, to disintegrate and scatter the particles thereof; but affirming that they shall again be readily attracted at thy command. But on no account must that shroud of awful Mystery be left without such disintegration; seeing that it would speedily attract an occupant: which would become a terrible vampire preying upon him who had called it into being. And after frequent rehearsals of this operation, the thing may be almost done per nutum.

[ « back to TOC ]

Book III.

A. The Astral Form.

B. The Magician.

C. The Forces used to alter the Form.

D. The Form to be taken.

E. The equation of the symbolism of the sphere of sensation.

F. Invocation of the Higher: The definition of the form required as a delination 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 mystic name of the adept.

H. The actual invocation aloud of the form desired to be assumed, to formulate before you. The statement of the desire of the operator and the reason thereof.

I. Announcement aloud that all is now ready for the operation of the transformation of the Astral body. The Magician mentally places this form as nearly as circumstances will admit in the position of the Enterer, himself taking the place of the Hierophant; holding his wand by the black end ready to commence the oration aloud.

J. Let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, &c., belonging to the plane, planet, or other Eidolon, most in harmony with the shape desired. Then holding the wand by the black end, and directing the flower over the head of the Form, let him say: “In the name of the Lord of the Universe, arise before me, O form of . . . into which I have elected to transform myself; so that seeing me men may see the thing they see not, and comprehend not the thing that they behold.”

K. The Magician saith: “Pass towards the North shrouded in Darkness, O form of . . . into which I have elected to transform myself.” Then let him repeat the usual oration from the throne of the East, and then command the Mystic Circumambulation.

L. Now bring the form round to the South, arrest it, formulate it there standing between two great pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form.

M. Passing to the West and facing South-East formulate the form before thee, this time endeavouring to render it physically visible; repeat speeches of Hierophant and Hegemon.

N. Same as L.

O. Same as M.

P. Pass to East of Altar, formulating the form as near in the proportion of the neophyte as may be. Now address a solemn invocation and conjuration by Divine and other names appropriate to render the form fitting for the transformation thereunto.

Q. Remain at East of Altar, address the form “child of Earth,” &c., endeavouring now to see it physically; then at the words “we receive thee,” &c., he draws the form towards him so as to envelop him, being very careful at the same time to invoke the Divine Light by the Rehearsal of the Mystic Words.

R. Still keeping himself in the form the Magician says: “Before all magical manifestation cometh the knowledge of the Divine Light.” He then moves to the pillars and gives the signs, &c., endeavouring with the whole force of his will to feel himself actually and physically in the shape of the form desired. At this point he must see, as if in a cloudy and misty manner, the outline of the form enshrouding him, though not yet completely and wholly visible. When this occurs, but not before, let him formulate himself as standing between the vast pillars of Fire and of Cloud.

S. He now again endeavours to formulate the form as if visibly enshrouding him; and still astrally retaining the form, he thrice circumambulates the place of working.

T. Standing at the East, let him thirdly formulate the shape which should now appear manifest, and as if enshrouding him, even to his own vision; and then let him proclaim aloud: “Thus have I formulated unto myself this transformation.”

U. Let him now invoke all the superior names of the plane appropriate to the form, that he may retain it under his proper control and guidance.

V. He states clearly to the form, what he intends to do with it.

W. Similar to the W section of Invisibility, save that the conjurations, &c., are to be made to the appropriate plane of the Form instead of to Binah.

[ « back to TOC ]

Book III.

A. The Sphere of Sensation.

B. The Augœides.

C. The Sephiroth, &c., employed.

D. The Aspirant, or Natural Man.

E. The Equilibration of the Symbols.

F. The Invocation of the Higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual.

G. Attempting to make the Natural Man grasp the Higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. In doing this let him formulate himself as standing between the pillars of Fire and of Cloud.

H. The aspiration of the whole Natural Man towards the Higher Self, and a prayer for light and guidance through his Higher Self addressed to the Lord of the Universe.

I. The Aspirant affirms aloud his earnest prayer to obtain divine guidance; kneels at the West of the Altar in the position of the candidate in the “Enterer,” and at the same time astrally projects his consciousness to the East of the Altar, and turns, facing his body to the West, holding astrally his own left hand with his astral left; and raises his astral right hand holding the presentment of his Lotus Wand by the white portion thereof, and raised in the air erect.

J. Let the Aspirant now slowly recite an oration unto the Gods and unto the Higher Self (as that of the Second Adept in the entering of the vault), but as if with his astral consciousness; which is projected to the East of the Altar.

(NOTE.—If at this point the Aspirant should feel a sensation of faintness coming on, let him at once withdraw the projected astral, and properly master himself before proceeding any further.)

Now let the Aspirant concentrate all his intelligence in his body, lay the blade of his sword thrice on the Daäth 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 hand holding the Sword of Art, to their full lengths above his head: the head thrown back, the eyes lifted upwards. Thus standing let him aspire with his whole will towards his best and highest ideal of the Divine.

K. Then let the Aspirant pass unto the North, and facing East solemnly repeat the Oration of the Hierophant, as before endeavouring to project the speaking conscious self to the place of the Hierophant (in this case the Throne of the East). Then let him slowly mentally formulate before him the Eidolon of a Great Angelic torch-bearer: standing before him as if to lead and light his way.

L. Following it, let the Aspirant circumambulate and pass to the South, there let him halt and aspire with his whole will: First to the Mercy side of the Divine Ideal, and then unto the Severity thereof. And then let him imagine himself as standing between two great pillars of Fire and of Cloud, whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of Assiah, but whose summits are lost in glorious light undying: penetrating unto the white Glory of the Throne of the Ancient of Days.

M. Now doth the Aspirant move unto the West; faces South-West, repeats alike the speeches of the Hiereus and Hegemon.

N. After another circumambulation the Adept Aspirant halts at the South and repeats the meditations in L.

O. And as he passes unto the East, he repeats alike the words of the Hierophant and of the Hegemon.

P. And so he passes to the West of the Altar, led ever by the Angel torch-bearer. And he lets project his astral, and he lets implant therein his consciousness: and his body knows what time his soul passes between the pillars, and prayeth the great prayer of the Hierophant.

Q. And now doth the Aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the Bornless Beyond. And so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his Will on the Glory, low murmurs he the Mystic Words of Power.

R. So also doth he presently repeat the words of the Hierophant concerning the Lamp of the Kerux, and so also passeth he by the East of the Altar unto between the Pillars, and standing between them (or formulating them if they be not there, as it appears unto me) so raises he his heart unto the highest Faith, and so he meditates upon the Highest Godhead he can dream on, or dream of. Then let him grope with his hands in the darkness of his ignorance: and in the “Enterer” sign invoke the power that it remove the darkness from his Spiritual Vision. So let him then endeavour to behold before him in the Place of the Throne of the East a certain Light or Dim Glory which shapeth itself into a form.

(NOTE.—And this can be beholden only by the Mental Vision: Yet owing unto the Spiritual Exaltation of the Adept it may sometimes appear as if he beheld it with his mortal Eye.)

Then let him withdraw awhile from such contemplation, and formulate for his equilibration once more the pillars of the Temple of Heaven.

S. And so again does he aspire to see the Glory enforming: and when this is accomplished he thrice circumambulateth, reverently saluting with the “Enterer” the Place of Glory.

T. Now let the Aspirant stand opposite unto the Place of that Light, and let him make deep meditation and contemplation thereon: presently also imagining it to enshroud him and envelop, and again end endeavouring to identify himself with its Glory. So let him exalt himself in the likeness or Eidolon of a Colossal Power, and endeavour to realise that this is the only true Self: And that one Natural Man is, as it were, the Base and Throne thereof: and let him do this with due and meek reverence and awe. And thereafter he shall presently proclaim aloud: “Thus at length have I been permitted to begin to comprehend the Form of my Higher Self.”

U. Now doth the Aspirant make treaty of that Augoeides to render comprehensible what things may be necessary for his instruction and comprehension.

V. And he consults it in any matter wherein he may have especially sought for guidance from the Beyond.

W. And, lastly, let the Aspirant endeavour to formulate a link between the Glory and his Self-hood: and let him render his obligation of purity of mind before it, avoiding in this any tendency towards fanaticism or spiritual pride. And let the Adept remember that this process here set forth is on no account to be applied to endeavouring to come in contact with the Higher Soul or Genius of another. Else thus assuredly will he be led into error, hallucination, or even mania.

[ « back to TOC ]

Book IV.

A. The Form of Divination employed.

B. The Diviner.

C. The Forces acting in the Divination.

D. The Subject of the Divination.

E. The Preparation of all things necessary, and the right understanding of the process so as to formulate a connecting link between the process employed and the Macrocosm.

F. Invocation of the Higher: arrangement of the Scheme of Divination, and initiation of the forces thereof.

G. The first entry into the matter: First assertion of limits and correspondences: beginning of the working.

H. The actual and careful formulation of the question demanded: and consideration of all its correspondences and their classification.

I. Announcement aloud that all the correspondences taken are correct and perfect: the Diviner places his hand upon the instrument of Divination: standing at the East of the Altar, and prepares to invoke the forces required in the Divination.

J. Solemn invocation of the necessary spiritual forces to aid the Diviner in the Divination. Then let him say: “Arise before me clear as a mirror, O magical vision requisite for the accomplishment of this divination.”

K. Accurately define the term of the question: putting down clearly in writing what is already known, what is suspected or implied, and what is sought to be known. And see that thou verify in the beginning of the judgment, that part which is already known.

L. Next let the Diviner formulate clearly under two groups or heads (a) the arguments for, (b) the arguments against, the success of the subject of one divination, so as to be able to draw a preliminary conclusion therefrom on either side.

M. First formulation of a conclusive judgment from the premises already obtained.

N. Same as section L.

O. Formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment, which was a preliminary to this operation.

P. The comparison of the first preliminary judgment with one second judgment developing therefrom: so as to enable the Diviner to form an idea of the probable action of forces beyond the actual plane by the invocation of an angelic figure consonant to the process; and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying — after due tests — on the indication afforded thee by the angelic form. And know, unless the form be of an angelic nature, its indication will not be reliable; seeing, that if it be an elemental, it will be below the plane desired.

Q. The Diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form.

R. Having this result before him, let the Diviner now formulate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working.

S. Formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation.

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.

[ « back to TOC ]

Book V.

A. The Curcurbite or The Alembic.

B. The Alchemist.

C. The processes and forces employed.

D. The matter to be transmuted.

E. The selection of the Matter to be transmuted, and the Formation, cleansing and disposing of all the necessary vessels, materials, &c., for the working of this process.

F. General Invocation of the Higher Forces to Action. Placing of the Matter within the curcurbite or philosophic egg, and invocation of a blind force to action therein, in darkness and in silence.

G. The beginning of the actual process: the regulation and restriction of the proper degree of Heat and Moisture to be employed in the working. First evocation followed by first distillation.

H. The taking up of the residuum which remaineth after the distillation from the curcurbite or alembic: the grinding thereof to form a powder in a mortar. This powder is then to be placed again in the curcurbite. The fluid already distilled is to be poured again upon it. The curcurbite or philosophic egg is to be closed.

I. The curcurbite or Egg Philosophic being hermetically sealed, the Alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. The Matter is then to be placed upon an Altar with the elements and four weapons thereon: upon the white triangle, and upon a flashing Tablet of a General Nature, in harmony with the matter selected for the working. Standing now in the place of the Hierophant at the East of the Altar, the Alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the Lotus Wand by the Aries band (for that in Aries is the Beginning of the Life of the Year): ready to commence the general Invocation of the Forces of the Divine Light to operate in the work.

J. The pronouncing aloud of the Invocation of the requisite General Forces, answering to the class of alchemical work to be performed. The conjuring of the necessary Forces to act in the curcurbite for the work required. The tracing in the air above it with appropriate magical weapon the necessary lineal figures, signs, sigils and the like. Then let the Alchemist say: “So help me the Lord of the Universe and my own Higher soul.” Then let him raise the curcurbite in the air with both hands, saying: “Arise herein to action, Ye Forces of Light Divine.”

K. Now let the Matter putrefy in Balneum Mariae in a very gentle heat, until darkness beginneth to supervene: and even until it becometh entirely black. If from its nature the Mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible blackness, and thou mayest also evoke an elemental Form to tell thee if the blackness be sufficient: but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of Darkness, wherefore ask thou of him nothing further concerning the working at this stage, but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe.

(Note: for the evocation of this spirit use the names, forces, and correspondences of Saturn.)

When the mixture be sufficiently black, then take the curcurbite out of the Balneum Mariae and place it to the north of the Altar and perform over it a solemn invocation of the forces of Saturn to act therein: holding the wand by the black band, then say: “The voice of the Alchemist,” &c. The curcurbite is then to be unstopped and the Alembic Head fitted on for purposes of distillation.

(NOTE.—In all such invocations a flashing tablet should be used whereon to stand the curcurbite. Also certain of the processes may take weeks, or even months to obtain the necessary force, and this will depend on the Alchemist rather than on the matter.)

L. Then let the Alchemist distil with a gentle heat until nothing remaineth to come over. Let him then take out the residuum and grind it into a powder: replace this powder in the curcurbite, and pour again upon it the fluid previously distilled. The curcurbite is then to be placed again in Balneum Mariae in a gentle heat. When it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. It is now to undergo another magical ceremony.

M. Now place the curcurbite to the West of the Altar, holding the Lotus Wand by the black end, perform a magical invocation of the Moon in her decrease and of Cauda Draconis. The curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full moon. The Alembic Head is then to be fitted on.

N. Repeat process set forth in section L.

O. The curcurbite is to be placed to the East of the Altar, and the Alchemist performs an invocation of the Moon in her increase, and of Caput Draconis (holding Lotus Wand by white end) to act upon the matter. The curcurbite is now to be exposed for nine consecutive nights (ending with the Full Moon) to the Moon's Rays. (In this, as in all similar exposures, it matters not if such nights be overclouded, so long as the vessel be placed in such a position that it would receive the direct rays, did the cloud withdraw.)

P. The curcurbite is again to be placed on the white triangle upon the Altar. The Alchemist performs an invocation of the forces of the sun to act in the curcurbite. It is then to be exposed to the rays of the sun for twelve hours each day: from 8.30 A.M. to 8.30 P.M. (This should be done preferably when the sun is strongly posited in the Zodiac, but it can be done at some other times, though never when he is in Scorpio, Libra, Capricornus or Aquarius.)

Q. The curcurbite is again placed upon the white triangle upon the Altar. The Alchemist repeats the words: “Child of Earth, long hast thou dwelt,” &c., then holding above it the Lotus Wand by the white end, he says: “I formulate in thee the invoked forces of Light,” and repeats the mystic words. At this point keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. Now invoke an Elemental from the curcurbite consonant to the Nature of the Mixture, and judge by the nature of the colour of its robes and their brilliancy whether the matter has attained to the right condition. But if the Flashes do not appear, and if the robes of the elemental be not Brilliant and Flashing, then let the curcurbite stand within the white triangle for seven days: having on the right hand of the Apex of the triangle a flashing tablet of the Sun, and in the left hand one of the Moon. Let it not be moved or disturbed all those seven days; but not in the dark, save at night. Then let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not. For without this latter the work would be useless. But if after three repetitions it still appear not, it is a sign that there hath been an error in one working; such being either in the disposition of the Alchemist, or in the management of the curcurbite. Wherefore let the lunar and the solar invocations and exposures be replaced, when without doubt — if these be done with care (and more especially those of Caput Draconis and Cauda Draconis with those of the Moon as taught, for these have great force materially) — then without doubt shall that flashing light manifest itself in the curcurbite.

The Altar

The Altar.

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 what time the mixture be clean distilled over.

S. Now let the Alchemist take the fluid of the distillate and let him perform over it an invocation of the forces of Mercury to act in the clear fluid; so as to formulate therein the Alchemic Mercury: even the Mercury of the philosophers. (The residuum of the Dead Head is not to be worked with at present, but is to be set apart for future use.) After the invocation of the Alchemic Mercury a certain Brilliance should manifest itself in the whole fluid (that is to say, that it should not only be clear, but also brilliant and flashing). Now expose it in an hermetic receiver for seven days to the light of the Sun: at the end of which time there should be distinct flashes of light therein. (Or an egg philosophic may be used; but the receiver of the Alembic, if closed stopped, will answer this purpose.)

T. Now the residuum or Dead Head is to be taken out of the curcurbite, ground small, and replaced. An invocation of the forces of Jupiter is then to be performed over that powder. It is then to be kept in the dark standing upon a Flashing Tablet of Jupiter for seven days. At the end of this time there should be a slight Flashing about it, but if this come not yet, repeat the operation, up to three times, when a faint flashing Light is certain to come.

U. A Flashing Tablet of each of the four Elements is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. The receiver containing the distillate is now to be placed between the Air and Water Tablets, and the curcurbite with the Dead Head between the Fire and Earth. Now let the Alchemist form an invocation, using especially the Supreme Ritual of the Pentagram,[9] and the lesser magical implement appropriate. First, of the Forces of the Fire to act in the curcurbite on the Dead Head. Second, of those of Water to act on the distillate. Third, of the forces of the Spirit to act in both (using the white end of the Lotus Wand). Fourth, of those of the air to act on the distillate; and lastly, those of the earth to act on the Dead Head. Let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifest in both mixtures. And these flashes should be lightly coloured.

V. The Alchemist, still keeping the vessels in the same relative positions, but removing the Tablets of the elements from the Altar, then substitutes one of Kether. This must be white with Golden Charges, and is to be placed on or within the white triangle between the vessels. He then addresses a most solemn invocation to the forces of Kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the Flaming Sword. This is the most important of all the Invocations; and it will only succeed if the Alchemist keepeth himself closely allied unto his Higher Self during the working of the invocation and of making the Tablet. And at the end of it, if it have been successful, a Keen and Translucent Flash will take the place of the slightly coloured Flashes in the receiver of the curcurbite; so that the fluid should sparkle as a diamond; whilst the powder in the curcurbite shall slightly gleam.

W. The distilled liquid is now to be poured from the receiver upon the residuum of Dead Head in the curcurbite, and the mixture at first will appear cloudy. It is now to be exposed to the sun for ten days consecutively (10 = Tiphereth translating the influence of Kether). It is then again to be placed upon the white triangle upon the altar, upon a flashing Tablet of Venus: with a solemn invocation of Venus to act therein. Let it remain thus for seven days: at the end of that time see what forms and colour and appearance the Liquor hath taken: for there should now arise a certain softer flash in the liquid, and an elemental may be evoked to test the condition. When this softer flash is manifest, place the curcurbite into the Balneum Mariae to digest with a very gentle heat for seven days. Place it then in Balneum Arenae to distil, beginning with a gentile, and ending with a strong, heat. Distil thus till nothing more will come over, even with a most violent heat. Preserve the fluid in a closely stoppered vial: it is an Elixir for use according to the substance from which it was prepared. If from a thing medicinal, a medicine; if from a metal, for the purifying of metals; and herein shalt thou use thy judgment. The residuum thou shalt place without powdering into a crucible, well sealed and luted. And thou shalt place the same in thine Athanor, bringing it first to a red, and then to a white, heat, and this thou shalt do seven times on seven consecutive days, taking out the crucible each day as soon as thou hast brought it to the highest possible heat, and allowing it to cool gradually.

And the preferable time for this working should be in the heat of the day. On the seventh day of this operation thou shalt open the crucible, and thou shalt behold what Form and Colour thy Caput Mortuum hath taken. It will be like either a precious stone or a glittering powder. And this stone or powder shall be of magical Virtue in accordance with his nature.

Finished is that which is written concerning the Formulae of the Magic of Light.

הוא רוך הקדשוב

[ « back to TOC ]

On the instructions laid down in the first of these Books — Book י, P. drew up a ritual “for the Evocation unto Visible Appearance of Typhon-Seth,” in which, by raising the sigil of Typhon to the grade of 1°=10¤, he bewitched a certain refractory brother of the Order, known as Fra: D.P.A.L., who at this time was worrying Fra: D.D.C.F. by legal proceedings. We, however, will omit this Evocation, substituting in its place, as an example of such a working, the Evocation of the Great Spirit Taphthartharath by Frater I.A.




Soror S.S.D.D. altered Frater I.A.’s ritual, making the operation to form a link between Thoth and the Magus. This is absurd; the correct way is as here given, in which the link is formed between the Spirit and the Magus.


To be performed in the day and in the hour of Mercury; the Evocation itself commencing in the magical hour of Tafrac, under the dominion of the Great Angel of Mercury רפּאל {Raphael}.

On Wednesday, May 13, 1896, this hour Tafra occurs between 8h32' p.m. and 9h16', when ☿ {Mercury} is in 17° c on the cusp of the seventh house slightly to South of due West.

☽ {Moon} going to ☌ {conjunction} with ☿ {Mercury} in 14° c.
{Mercury} going to ☌ {conjunction} with ♆ {Neptune}, ☿ {Mercury} 150° ♄ {Saturn}


The Circle of Art

The Circle of Art.

The Magical figures of Mercury are to be drawn in yellow-orange chalk upon the Ground as shown. At the quarter where the Spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the Incense of Mercury. About the great circle are disposed lamps burning olive oil impregnated with snake-fat. C is the chair of the chief Operator. D is the altar, E E are the pillars, and G G handy and convenient tables whereon are set writing materials, the ingredients for the Hell-broth, charcoal, incense, &c., all as may be needed for this work. At F is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.


V.H. Sor: S.S.D.D. addressed “Mighty Magus of Art”.
V.H. Fra: I.A. addressed “Assistant Magus of Art”.
V.H. Fra: Æ.A. addressed “Magus of the Fires”.
V.H. Fra: D.P.A.L. addressed “Magus of the Waters”.

The duties of the Magus of Art will be to perform the actual processes of Invocation: to rule the Assistants and command them all.

The Assistant Magus of Art shall act as Kerux in the circumambulations; he shall preside over the Brewing of the Hell-broth in the midst of the Circle: he shall repeat such Invocations as may be necessary at the command of the Magus of Art: and he shall prepare beforehand the place of the working.

The Magus of Fires shall preside over all magical lights, fires, candles, incense, &c: he shall perform the invoking and consecrating rituals at the command of the Magus, and he shall consecrate the temple by Fire, and shall consecrate all Fire used in due form.

The Magus of Waters shall preside over all the fluids used in the operation; over the Water and the Wine, the Oil and the Milk: he shall perform all banishing rituals at the opening of the ceremony: he shall purify the Temple by Water: he shall consecrate all watery things used in due form.


The Mighty Magus of Art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great Tablet whereon is the magic seal of Mercury; and over this the lamen bearing the signature of Taphthartharath, on its obverse the Lamen of a Hierophant. She shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the Ankh of Thoth, and in her right the Ibis Wand.

The Assistant Magus of Art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a Lamen of the Spirit, on its obverse the Lamen of the Hiereus. And he shall bear in his right hand a sword; and in his left hand the Magical Candle; and a black chain about his neck.

The Magus of the Fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp.

The Magus of the Waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water.


The Chamber of Art shall be duly prepared by the Assistant Magus of Art as aforementioned.

He shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the Temple in order. The Members shall be assembled and robed. The Chief Magus rises, holding the Ibis wand by its black end, and proclaims:


Fratres of the Order of the Rosy Cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit Taphthartharath. And before we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine Aid and Assistance, without which would our work indeed be futile and of no avail. Wherefore being met thus together let us all kneel down and pray:

[All kneel at the four points.]

From Thy Hands O Lord cometh all good! From Thy Hands flow down all Grace and Blessing: the Characters of Nature with Thy Fingers hast thou traced, but none can read them unless he hath been taught in thy school. Therefore, even as servants look unto the hands of their Masters, and handmaidens unto the hands of their Mistresses, even so our eyes look unto thee! For Thou alone art our help, O Lord our God.

Who should not extol Thee, who should not praise Thee, O Lord of the Universe! All is from Thee, all belongeth unto Thee! Either Thy Love or Thine Anger, all must again re-enter; for nothing canst Thou lose; all must tend unto Thy Honour and Majesty. Thou art Lord alone, and there is none beside Thee! Thou dost what thou wilt with Thy Mighty Arm, and none can escape from Thee! Thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto Thee; and whosoever humbleth himself in dust and ashes before Thee, to such an one art Thou propitious!

Who would not praise Thee then, Lord of the Universe! Who would not extol Thee! Unto whom there is no like, whose dwelling is in Heaven, and in every virtuous and God-fearing heart. O God the Vast One — Thou are in all things. O Nature, Thou Self from Nothing: for what else shall I call Thee! In myself I am nothing, in Thee I am all self, and live in Thy Selfhood from Nothing! Live Thou in me, and bring me unto that Self which is in Thee! Amen!

[All rise — a pause.]

Magus of Art: Fratres of the Order of the Rosy Cross, let us purify and consecrate this place as the Hall of Dual Truth. Magus of the Waters, I command Thee to perform the lesser banishing ritual of the Pentagram,[9] to consecrate the Water of purification, the wine, the oil, and the milk; and afterwards to purify the place of working with the Consecrated Water!

Magus of Waters: Mighty Magus of Art! All thy commands shall be fulfilled, and thy desires accomplished.

[He passes to the North, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying:]

I exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of EL strong and mighty, and in the name of Gabriel, great Angel of Water, I command ye to depart and no longer to pollute with your presence the Hall of Twofold Truth!

[Drawing over them the equilibrating Pentagram of Passives, and the invoking Pentagram of water, he says:]

In the name of HCOMA,[10] and by the names Empeh Arsel Gaiol,[11] I consecrate ye to the service of the Magic of Light!

[He places the Wine upon the Altar, the Water he leaves at the North, the oil towards the South, and the brazen vessel of milk on the tripod in the midst of the circle. The Magus of Art silently recites to herself the exhortation of the Lords of the Key Tablet of Union,[12] afterwards saying silently:]

I invoke ye, Lords of the Key Tablet of Union, to infuse into these elements of Water and Fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter Shin: to gleam and shine in the midst of the Balance, even in the Cauldron of Art wherein alike is fire and moisture.

[After the consecration of the Water, the Magus of Waters takes up the cup of water, and scatters water all round the edge of the circle, saying:]

So first the priest who governeth the works of Fire, must sprinkle with the lustral waters of the loud-resounding sea.

[He then passes to the centre of the circle and scatters the water in the four quarters, saying:]

I purify with water.

[He resumes his place in the North.]

Magus of Art: Magus of the Fires, I command you to consecrate this place by the banishing ritual of the Hexagram,[9] to consecrate the Magic fire and lights; to illumine the lamps and place them about the circle in orderly disposition; and afterwards to consecrate this place with the holy fire.

Magus of the Fires: Mighty Magus of Art! all thy commands shall be obeyed and all thy desires shall be accomplished.

[He collects together at the South the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the Hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the Pentagram of fire, saying:]

I exorcise ye, evil and opposing spirits dwelling in this creature of Fire, by the holy and tremendous name of God the Vast One, Elohim: and in the name of Michael, great Archangel of Fire, that ye depart hence, no longer polluting with your presence the Hall of Twofold Truth.

[He lights from that one flame the Magical candle, and drawing over it the invoking pentagram of spirit active, he cries:]

BITOM! [13]

[And then, drawing the invoking pentagram of Fire, he says:]

I, in the names of BITOM and by the names Oip Teaa Pedoce,[14] I consecrate thee, O creature of fire, to the service of the works of the Magic of Light!

[He lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying:]

And, when after all the phantasms are vanished, thou shalt see that holy and Formless Fire, that Fire which darts and flashes through the hidden depths of the Universe, hear thou the Voice of the Fire.

[He passes to the centre of the circle and censes towards the four quarters, saying:]

I consecrate with fire.

[He resumes his place in the South.]

[Chief Magus takes fan, and fanning air says:]

I exorcise thee, creature of Air, by these Names, that all evil and impure spirits now immediately depart.

[Circumambulates, saying:]

Such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud.

[Makes banishing air pentagram:]

Creature of Air, in the names EXARP[15] Oro Ibah Aozpi,[16] I consecrate thee to the works of the Magic of Light!

[Making invoking Pentagrams in air. All face West.]

[Assistant Magus then casts salt to all four quarters, all over the circle, and passes to West, faces East, and describes with his chain the Banishing pentagram of Earth, saying:]

I exorcise thee, creature of Earth, by and in the Divine Names Adonai Ha Aretz, Adonai Melekh Namen, and in the name of Aurial, Great Archangel of Earth, that every evil and impure spirit now depart hence immediately.

[Circumambulates, saying:]

Stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and Hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void.

[Making invoking pentagram.]

Creature of Earth, in the names of NANTA Emor Dial Hectega,[17] I consecrate thee to the service of the Magic of Light! Chief Magus: We invoke ye, great lords of the Watch-towers of the Universe![18] guard ye our Magic Circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the Magic of Light. Let the Mystic Circumambulation take place in the Path of Light.

[Assistant Magus of Art goes first, holding in his left the Magic Candle, and in his right the Sword of Art, with which latter he traces in the air the outer limits of the Magic Circle. All circumambulate thrice. He then, standing at East and facing East, says:]

Holy art Thou, Lord of the Universe! Holy art Thou, whom Nature hath not formed! Holy art thou, the Vast and the Mighty One! Lord of the Light and of the Darkness! Chief Magus of Art: Magus of the Fires, I command you to perform at the four quarters of the Universe the invocation of the forces of Mercury by Solomon’s Seal. Magus of Fire: Mighty Magus of Art, all thy commands shall be obeyed, and all thy desires shall be accomplished!

[He does it.[9]]

[The Magus now advances to the centre of the circle, by the Magical Cauldron, wherein is the milk becoming heated, turns himself towards the Fire of the spirit, and recites:]


Majesty of the Godhead, Wisdom-crowned Thoth, Lord of the Gates of the Universe: Thee! Thee we invoke! Thou that manifesteth in Thy symbolic Form as an Ibis-headed one: Thee, Thee we invoke! Thou, who holdest in Thy hand the magic wand of Double Power: Thee, Thee we invoke! Thou who bearest in thy left hand the Rose and Cross of Light and Life: Thee, Thee we invoke! Thou whose head is of green, whose Nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: Thee, Thee we invoke!

Behold, I am Yesterday, To-day, and the brother of the Morrow! For I am born again and again. Mine is the unseen force which created the Gods, and giveth life unto the dwellers in the watch-towers of the Universe.

I am the charioteer in the East, Lord of the Past and the Future, He who seeth by the Light that is within Him.

I am the Lord of Resurrection, who cometh forth from the dusk, and whose birth is from the House of Death.

O ye two divine hawks upon your pinnacles, who are keeping Watch over the Universe!

Ye who accompany the bier unto its resting-place, and who pilot the Ship of Râ, advancing onwards unto the heights of Heaven!

Lord of the Shrine which standeth in the centre of the Earth!

Behold He is in me and I in Him!
Mine is the radiance in which Ptah floateth over his firmament.
I travel upon high.
I tread upon the firmament of Nu.
I raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified Râ, giving life to every creature that treadeth upon the Earth.

If I say come up upon the mountains,
The Celestial waters shall flow at my word;
For I am Râ incarnate, Khephra created in the flesh!
I am the living image of my Father Tmu, Lord of the City of the Sun!

The God who commands is in my mouth:
The God of Wisdom is in my heart:
My tongue is the sanctuary of Truth:
And a God sitteth upon my lips!
My Word is accomplished each day, and the desire of my heart realises itself like that of Ptah when he creates his works.
Since I am Eternal everything acts according to my designs, and everything obeys my words.
Therefore do Thou come forth unto Me from thine abode in the Silence, Unutterable Wisdom, All-light, All-power. Thoth, Hermes, Mercury, Odin, by whatever name I call Thee, Thou art still Un-named and nameless for Eternity!
Come thou forth, I say, and aid and guard me in this Work of Art.

Thou, Star of the East that didst conduct the Magi. Thou art the same, all present in Heaven and in Hell. Thou that vibratest betwixt the Light and the Darkness Rising, descending, changing for ever, yet for ever the same! The Sun is Thy Father! Thy Mother the Moon! The Wind hath borne Thee in its bosom: And Earth hath ever nourished the changeless Godhead of Thy Youth.

Come Thou forth I say, come Thou forth,
And make all spirits subject unto me!
So that every spirit of the firmament,
And of the Ether of the Earth,
And under the Earth,
On dry land,
And in the Water, Of whirling Air,
And of rushing Fire,
And every spell and scourge of God, may be obedient unto Me!

[She binds a black cord thrice round the sigil of the Spirit and veils it in black silk, saying:]

Hear me, ye Lords of Truth in the Hall of Themis, hear ye my words, for I am made as ye! I now purpose with the divine aid, to call forth this day and hour the Spirit of Mercury, Taphthartharath, whose magical sigil I now bind with this triple cord of Bondage, and shroud in the black concealing darkness and in death! Even as I knot about this sigil the triple cord of Bondage, so let the Magic power of my will and words penetrate unto him, and bind him that he cannot move; but is presently forced by the Mastery and the Majesty of the rites of power to manifest here before us without this Circle of Art, in the magical triangle which I have provided for his apparition.

And even as I shroud from the Light of Day this signature of that Spirit Taphthartharath, so do I render him in his place blind, deaf and dumb. That he may in no wise move his place or call for aid upon his Gods; or hear another voice save mine or my companions’, or see another path before him than the one unto this place.

[Sigil is placed outside the circle by the assistant Magus of Art.]

And the reason of this my working is, that I seek to obtain from that spirit Taphthartharath the knowledge of the realm of Kokab, and to this end I implore the divine assistance in the names of Elohim Tzebaoth, Thoth, Metatron, Raphael, Michael, Beni Elohim, Tiriel.

[Chief resumes her seat. The three others pass to the West and point their swords in menace at the veiled and corded sigil. The Assistant Magus then lifts the sigil on to the edge of the circle, and says:]

Who gives permission to admit to the Hall of Dual Truth this creature of sigils?

Magus of Art: I, S.S.D.D., Soror of the Order of the Golden Dawn, Theorica Adepta Minora of the Order of the Rose of Ruby and the Cross of Gold!

I.A. {Assistant Magus of Art}: Creature of Sigils, impure and unconsecrate! thou canst not enter our Magic Circle!

D.P.A.L. {Magus of the Waters}: Creature of Sigils, I purify thee with Water.

Æ.A. {Magus of the Fires}: Creature of Sigils, I consecrate thee by Fire.

[Magus of Art in a loud voice cries seven times the name of the Spirit, vibrating strongly, and then says:]

Assistant Magus of Art, I command thee to place the sigil at the foot of the Altar.

I.A. {Assistant Magus of Art}: Mighty Magus of Art, all your commands shall be obeyed and all your desires shall be fulfilled.

[He does so. The Magus of Art, standing on the throne of the East, then proclaims:]


O Thou mighty and powerful spirit Taphthartharath, I bind and conjure Thee very potently, that Thou do appear in visible form before us in the magical triangle without this Circle of Art. I demand that Thou shalt speedily come hither from Thy dark abodes and retreats, in the sphere of Kokab, and that Thou do presently appear before us in pleasing form, not seeking to terrify us by vain apparitions, for we are armed with words of double power, and therefore without fear! and I moreover demand, binding and conjuring Thee by the Mighty Name of Elohim Tzebaoth, that Thou teach us how we may acquire the power to know all things that appertain unto the knowledge of Thoth who ruleth the occult wisdom and power. And I am about to invocate Thee in the Magical hour of TAFRAC, on this day, for that in this day and hour the great angel of Kokab, Raphael, reigneth — beneath whose dominion art Thou — and I swear to Thee, here in the hall of the twofold manifestation of Truth, that, as liveth and ruleth for evermore the Lord of the Universe; that even as I and my companions are of the Order of the Rose of Ruby and the Cross of Gold; that even as in us is the knowledge of the rites of power ineffable:


this day become manifest unto visible appearance before us, in the magical triangle without this Circle of Art:

[It should now have arrived at the Magical Hour Tafrac, commencing at 8h32' p.m. If not, then the Adepti seat themselves, and await that time. When it is fulfilled, the Assistant Magus places the sigil on the Altar in the right quarter: the Magus advances to the East of the Altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. The Associate Magus holds the Magical Candle for her to read by: and the Magus of the Fires the Book of Invocations, turning the pages that she may read continually. She recites:]

Hear ye, ye lords of Truth, hear ye, ye invoked powers of the sphere of Kokab, that all is now ready for the commencement of this Evocation!


[To be said, assuming the mask or form of the Spirit Taphthartharath.]

ת {HB:Tau} O Thou Mighty Spirit of Mercury, Taphthartharath! I bind, command and very potently do conjure Thee:
פּ {HB:Pé} By the Majesty of the terrible Name of צבאות אלהים {Elohim Tzebaoth}
The Gods of the Armies of the אלהים בני {Beni Elohim}
By and in the name of: מיכאל {Mikhâel}
Great Archangel of God, that ruleth in the Sphere of Kokab,
by and in the name of: רפּאל {Raphael}
Great Angel of Mercury;
by and in the Name of: טיריאל {Tiriel}
The Mighty Intelligence of Kokab;
By and in the Name of the Sephira Hod
And in the name of that thy sphere KOKAB
That Thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this Circle of Art.
ת {HB:Tau} I bind and conjure Thee anew: By the magical figures which are traced upon the ground: By the Magic Seal of Mercury I bear upon my breast: By the Eight Magic Lamps that flame around me: By Thy seal and sigil which I bear upon my heart: that Thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this Circle of Art.
ר {HB:Resh} I bind and conjure thee anew: By the Wisdom of Thoth the Mighty God: By the Light of the Magic Fire: By the Unutterable Glory of the Godhead within me: By all powerful names and rites: that Thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magical triangle without this Circle of Art.
ת {HB:Tau} I bind and conjure Thee anew: By the powers of Word and of Will: By the Powers of Number and Name: By the Powers of Colour and Form: By the Powers of Sigil and Seal: That Thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magical triangle without this Circle of Art.
ר {HB:Resh} I bind and conjure thee anew: By all the Magic of Light: By the Ruby Rose on the Cross of Gold: By the Glory of the Sun and Moon: By the flashing radiance of the Magic Telesmata: By the Names of God that make Thee tremble every day! That Thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great Magic triangle without this Circle of Art!
ת {HB:Tau} But if thou art disobedient and unwilling to come:
Then will I curse Thee by the Mighty Names of God!
And I will cast Thee down from Thy Power and Place!
And I will torment Thee with new and terrible names!
And I will blot out Thy place from the Universe;
And Thou shalt never rise again!
So come Thou forth quickly, Thou Mighty Spirit Taphthartharath, come Thou forth quickly from thy abodes and retreats! Come unto us, and appear before us in visible and material form within the great Magical triangle without this Circle of Art, courteously answering all our demands, and see Thou that Thou deceive us in no wise—lest—

[Take up the veiled sigil and strike it thrice with the blade of the Magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the Right Foot. Assistant Magus now takes sigil and places it in the North: S.S.D.D. returns to her seat, takes lotus wand (or Ibis sceptre) and says:]

The voice of the Exorcist said unto me, let me shroud myself in Darkness, peradventure thus may I manifest in Light. I am an only Being in an abyss of Darkness, from the Darkness came I forth ere my birth, from the silence of a primal sleep. And the Voice of Ages answered unto my soul: “Creature of Mercury, who art called Taphthartharath! The Light shineth in Thy darkness, but thy darkness comprehendeth it not!” Let the Mystic Circumambulation take place in the Path of Darkness, with the Magic Light of Occult science to guide our way!

[I.A. takes up sigil in left and candle in right. Starting at North they circumambulate once. S.S.D.D. rises, and passes round the Temple before them, halting at the Gate of the West. Sigil bared by I.A., purified and consecrated: S.S.D.D., as Hiereus, assuming the mask of the Spirit, strikes the sigil (now partly bared) once with the Magic Sword, and says:]

Thou canst not pass from concealment unto manifestation save by the virtue of the name Elohim! Before all things are the Chaos and the Darkness, and the Gates of the Land of Night. I am he whose name is Darkness; I am the Great One of the Paths of the Shades! I am the Exorcist in the midst of the exorcism: appear thou therefore without fear before me, for I am He in whom Fear is not! Thou hast known me, so pass thou on!

[Magus of Art passes round to the Throne of the East, Assistant Magus re-veils the sigil and carries it round once more. They halt, bare, purify and consecrate sigil as before: they approach the Gate of the East. Sigil unveiled: S.S.D.D. smiting sigil once with lotus wand.]

Thou canst not pass from concealment unto manifestation save by virtue of the name of I.H.V.H. After the formless and the void and the Darkness cometh the knowledge of the Light. I am that Light which riseth in the Darkness: I am the Exorcist in the midst of the exorcism: appear Thou therefore in Visible Form before me, for I am the wielder of the forces of the Balance. Thou hast known me now, so pass Thou on unto the Cubical Altar of the Universe!

[Sigil re-veiled, and conducted to altar, placed on West of triangle; S.S.D.D. passes to Altar holding sigil and sword as before. On her right hand is Æ.A. with the Magic Candle: on her left is D.P.A.L. with the ritual. Behind her to the East of the Magical Cauldron is I.A. casting into the milk at each appropriate moment the right ingredient. Afterwards, as S.S.D.D. names each Magical Name, I.A. draws in the perfected Hellbroth the sigils, &c., appropriate thereunto: at which time S.S.D.D. recites the:]


Come forth! Come forth! Come forth unto us, Spirit of Kokab Taphthartharath, I conjure Thee! Come! Accept of us these magical sacrifices, prepared to give Thee body and form.

Herein are blended the magical elements of Thy body, the symbols of Thy mighty being.

For the sweet scent of the mace is that which shall purify Thee finally from the Bondage of Evil.

And the heat of the magical fire is my will which volatilises the gross matter of Thy Chaos, enabling thee to manifest Thyself in pleasing form before us.

And the flesh of the serpent is the symbol of Thy body, which we destroy by water and fire, that it may be renewed before us.

And the Blood of the Serpent is the Symbol of the Magic of the Word Messiah, whereby we triumph over Nahash.

And the all-binding Milk is the magical water of Thy purification.

And the Fire which flames over all [assistant lights Hell-broth] is the utter power of our sacred rites! Come forth! Come forth! Come forth unto us, Spirit of Mercury, O Taphthartharath. I bind and conjure Thee by Him that sitteth for ever on the Throne of Thy Planet, the Knower, the Master, the All-Dominating by Wisdom, Thoth the Great King, Lord of the Upper and the Lower Crowns! I bind and conjure Thee by the Great Name


Whose power is set flaming above Thy Palaces, and ruleth over Thee in the midst of Thy gloomy Habitations.

And by the powers of the mighty letter Beth: which is the house of our God, and the Crown of our Understanding and Knowledge. And by the great Magic Word


which calleth Thee from Thy place as Thou fleest before the presence of the Spirit of Light and the Crown! And by the name


which symbolises Thy passage from Mercury in Gemini unto us in Malkuth:

Come forth, come forth, come forth!
In the name of IAHDONHI:
I invoke Thee: appear! appear!
In the name of Elohim Tzebaoth!
I invoke Thee: appear! appear!
In the Name of Mikhâel:
I invoke Thee: appear! appear!
In the Name of Raphael:
I invoke Thee: appear! appear! Taphthartharath!
In the Name of Tiriel:
I invoke Thee: appear! appear! Taphthartharath!
In the Name of Asboga:
I invoke Thee: appear! appear!
In the Name of Din and Doni:
I invoke Thee: appear! appear!
In the Name of Taphthartharath:
I invoke Thee: appear! appear!

O Thou Mighty Angel who art Lord of the 17th Degree of Gemini, wherein now Mercury takes refuge, send thou unto me that powerful but blind force in the form of Taphthartharath. I conjure thee by the Names of Mahiel and Onuel, they who rejoice.

Come forth unto us therefore, O Taphthartharath, Taphthartharath, and appear thou in visible and material form before us in the great Magical triangle without this Circle of Art! And if any other Magus of Art, or any other school than ours, is now invoking Thee by potent spells; or if Thou art bound by Thy vow, or Thy duties, or the terrible bonds of the Magic of Hell; then I let shine upon Thee the glory of the symbol of the Rose and the Cross; and I tell Thee by that symbol that Thou art free of all vows, of all bonds, for what time Thou comest hither to obey my will!

Or if any other Master or Masters of the Magic of Light of the Order of the Rose of Ruby and the Cross of Gold is now binding and invoking Thee by the supreme, absolute and fearful power of this our Art: then I command and conjure Thee by every name and rite already rehearsed that Thou send unto us an ambassador to declare unto us the reason of Thy disobedience.

But if Thou art yet disobedient and unwilling to come, then will I curse Thee by the Mighty Names of God, and I will cast Thee forth from Thy Power and Place. And I will torment Thee by horrible and terrible rites. And I will blot out Thy place from the Universe and Thou shalt NEVER rise again!

So come Thou forth, Thou Spirit of Mercury, Taphthartharath, come Thou forth quickly, I advise and command Thee.

Come Thou forth from Thy abodes and retreats. Come Thou forth unto us, and appear before us in this Magical triangle without this Circle of Art: in fair and human form, courteously answering in an audible voice all of our demands. As is written:

“Kiss the Son lest He be angry!
If His anger be kindled, yea, but a little —
Blessed are they that put their trust in Him!”

[The Mighty Magus of Art lifts up the sigil towards Heaven, tears off from it the Black Veil, and cries:]

Creature of Kokab, long hast Thou dwelt in Darkness! Quit the Night and seek the Day!

[Sigil is replaced to West of the triangle; Magus holds the Sword erect (point upwards) over its centre, and lays her left hand upon it, saying:]

By all the names, powers and rites already rehearsed, I conjure Thee thus unto visible apparition:


[Saith the Magus of Art:]

As the Light hidden in Darkness can manifest therefrom,


become manifest from concealment unto manifestation!

[The Magus of Art takes up the sigil, stands at East of Altar facing West, and says:]


Tiriel, Angel of God, in the name of


I conjure thee send thou unto us this spirit


Do thou force him to manifest before us without this Circle of Art.

Tiriel, in the name of Elohim Tzebaoth, send to us in form material this spirit Taphthartharath.

Tiriel, in the name of Beni Elohim, send to us in form material this spirit Taphthartharath.

Tiriel, in the name of Michael, send to us in form material this spirit Taphthartharath.

Tiriel, in the name of Raphael, send to us in visible form this spirit Taphthartharath.

Tiriel, in the name of Hod, send to us in visible form this spirit Taphthartharath.

O Tiriel, Tiriel: in all the mighty signs, and seals, and symbols here gathered together, I conjure thee in the Name of the Highest to force this Spirit Taphthartharath unto visible manifestation before us, in the great triangle without this Circle of Art.

[The Magus now places the sigil between the mystic pillars, and attacks it as Enterer, directing upon it her whole will: following this projection by the sign of silence. If he does not yet appear, then repeat the invocation to Tiriel from the throne of the East. This process may be repeated thrice. But if not even then the Spirit come, then an error hath been committed, in which case replace Sigil on altar, holding sword as usual, and say:]


O ye great Lords of the Hall of the Twofold Manifestation of Truth, who preside over the weighing of the Souls in the Place of Judgment before


Give me your hands, for I am made as ye! Give me your hands, give me your magic powers, that I may have given unto me the force and the Power and the Might irresistible, which shall compel this disobedient and malignant spirit, Taphthartharath, to appear before me, that I may accomplish this evocation of arts according to all my works and all my desires. In myself I am nothing: in ye I am all self, and exist in the selfhood of the Mighty to Eternity! O Thoth, who makest victorious the word of AESHOORI against his adversaries, make thou my word, who am Osiris, triumphant and victorious over this spirit:



[Return to place of the Hierophant, and repeat, charging. He now will certainly appear. But so soon as he appears, again let the sigil be purified and censed by the Magus of Art. Then removing from the middle of the sigil the Cord of Bondage, and holding that sigil in her left hand, she will smite with the flat blade of her magic sword, saying:]

By and in the Names of IAHDONHI, Elohim Tzebaoth, Michael, Raphael and Tiriel: I invoke upon thee the power of perfect manifestation unto visible appearance!

[I.A. now takes up the sigil in his right hand and circumambulates thrice. He places sigil on the ground at the place of the spirit. S.S.D.D., from the place of the Hierophant, now recites (I.A. with sword guarding the place of the spirit, D.P.A.L. holding the Book; and AE.A. holding the magical candle for her to read by)]


Behold! Thou Great Powerful Prince and Spirit, Taphthartharath, we have conjured Thee hither in this day and hour to demand of Thee certain matters relative to the secret magical knowledge which may be conveyed to us from Thy great master Thoth through Thee. But, before we can proceed further, it is necessary that Thou do assume a shape and form more distinctly material and visible. Therefore, in order that Thou mayest appear more fully visible, and in order that Thou mayest know that we are possessed of the means, rites, powers and privileges of binding and compelling Thee unto obedience, do we rehearse before Thee yet again the mighty words; the Names, the Sigils, and the Powers of the conjurations of fearful efficacy: and learn that if Thou wert under any bond or spell, or in distant lands or elsehow employed, yet nothing should enable Thee to resist the power of our terrible conjuration; for if Thou art disobedient and unwilling to come, we shall curse and imprecate Thee most horribly by the Fearful Names of God the Vast One; and we shall tear from Thee Thy rank and Thy power, and we shall cast Thee down unto the fearful abode of the chained ones and shells, and Thou shalt never rise again!

Wherefore make haste, O Thou mighty spirit Taphthartharath, and appear very visibly before us, in the magical triangle without this Circle of Art. I bind and conjure Thee unto very visible appearance in the Divine and Terrible Name

By the Name IAHDONHI,
And in the Name IAHDONHI,

I command Thee to assume before us a very visible and material Form.

By and in the Mighty Name of God the Vast One.

And in the Name ELOHIM TZEBAOTH,
And by the Name ELOHIM TZEBAOTH,

I bind and conjure Thee to come forth very visibly before us. I bind and conjure Thee unto more manifest appearance, O thou Spirit, Taphthartharath.

By the Name of MICHAEL,
And in the Name of MICHAEL,
By and in that Name of MICHAEL,

I bind and conjure Thee that Thou stand forth very visibly, endowed with an audible voice, speaking Truth in the Language wherein I have called Thee forth.

Let IAHDONHI, ELOHIM TZEBAOTH, MICHAEL, RAPHAEL, BENI ELOHIM, TIRIEL, ASBOGA, DIN, DONI, HOD, KOKAB and every name and spell and scourge of God the Vast One bind Thee to obey my words and will.

Behold the standards, symbols and seals and ensigns of our God: obey and fear them, O Thou mighty and potent Spirit, Taphthartharath!

Behold our robes, ornaments, insignia and weapons: and say, are not these the things Thou fearest?

Behold the magic fire, the mystic lamps, the blinding radiance of the Flashing Tablets!

Behold the Magical Liquids of the Material Basis; it is these that have given Thee Form!

Hear thou the Magical Spells and Names and chants which bind Thee!

Arise! Move! Appear!

Zodâcar Èca od Zodamerahnu odo kikalè
Imayah piapè piamoel od VAOAN!

[If at this time that spirit be duly and rightly materialized, then pass on to the request of the Mighty Magus of Art; but if not, then doth the Magus of Art assume the God form of Thoth, and say:]

Thou comest not! Then will I work and work again. I will destroy Thee and uproot Thee out of Heaven and Earth and Hell.

Thy place shall be come empty; and the horror of horrors shall abide in Thy heart, and I will overwhelm Thee with fear and trembling, for “SOUL mastering Terror” is my Name.

[If at this point he manifest, then pass on to the final Request of the Mighty Magus of Art; if not, continue holding the arms in the sign of Apophis.]

Brother Assistant Magus! Thou wilt write me the name of this evil serpent, this spirit Taphthartharath, on a piece of pure vellum, and thou shalt place thereon also His seal and character; that I may curse, condemn and utterly destroy Him for His disobedience and mockery of the Divine and Terrible Names of God the Vast One.

[Assistant Magus does this.]

Hear ye my curse, O Lords of the Twofold Manifestation of Thmaist.

I have evoked the Spirit Taphthartharath in due form by the formulae of Thoth.

But He obeys not, He makes no strong manifestation.

Wherefore bear ye witness and give ye power unto my utter condemnation of the Mocker of your Mysteries.

I curse and blast Thee, O thou Spirit Taphthartharath. I curse Thy life and blast Thy being. I consign Thee unto the lowest Hell of Abaddon.

By the whole power of the Order of the Rose of Ruby and the Cross of Gold — for that Thou hast failed at their behest, and hast mocked by Thy disobedience at their God-born knowledge — by that Order which riseth even unto the white throne of God Himself do I curse Thy life and blast Thy being; and consign Thee unto the lowermost Hell of Abaddon!

In the Names of IAHDONHI, Elohim Tzebaoth, Michael, Raphael, Beni Elohim and Tiriel:

I curse Thy Life
And Blast Thy Being!
Down! Sink down to the depths of horror.

By every name, symbol, sign and rite that has this day been practised in this Magic Circle: by every power of my soul, of the Gods, of the Mighty Order to which we all belong!

I curse Thy Life
And Blast Thy Being!
Fall, fall down to torment unspeakable!
If Thou dost not appear then will I complete the fearful sentence of this curse.

God will not help Thee. Thou, Thou hast mocked His Name.

[Taking the slip of vellum and thrusting it into the magical Fire.]

I bid Thee, O sacred Fire of Art, by the Names and Powers which gave birth unto the Spirit of the Primal Fire: I bind and conjure Thee by every name of God, the Vast One, that hath rule, authority and dominion over Thee; that Thou do spiritually burn, blast, destroy and condemn this spirit Taphthartharath, whose name and seal are written herein, causing Him to be removed and destroyed out of His powers, places and privileges: and making Him endure the most horrible tortures as of an eternal and consuming Fire, so long as He shall come not at my behest!

The Earth shall suffocate Him, for mine are its powers, and the Fire shall torment Him, for mine is its magic. And Air shall not fan Him, nor Water shall cool Him. But Torment unspeakable, Horror undying, Terror unaltering, Pain unendurable; the words of my curse shall be on Him for ever; God shall not hear Him, nor holpen Him never, and the curse shall be on Him for ever and ever!

[So soon as he shall appear, extinguish that fire with consecrated water, and cry:]

O, Thou Mighty Spirit Taphthartharath, forasmuch as Thou art come, albeit tardily, do I revoke my magic curse, and free Thee from all its bonds save only from those that bind Thee here!

[He having appeared, the Assistant Magus of Art holds aloft his sword, saying:]

Hear ye, Great Lord of the Hall of Dual Truth; Hear ye, Immortal Powers of the Magic of Light, that this Spirit Taphthartharath hath been duly and properly invoked in accordance with the sacred rites of Power Ineffable.

[The Mighty Magus of Art now says:]

O ye Great Lords of the Glory and Light of the radiant Orb of Kokab; ye in whom are vested the knowledge of the Mighty powers, the knowledge of all the hidden Arts and Sciences of Magic and of Mystery! Ye! Ye! I invoke and conjure! Cause ye this mighty Serpent Taphthartharath to perform all our demands: manifest ye through him the Majesty of your presences, the divinity of your knowledge, that we may all be led yet one step nearer unto the consummation of the Mighty Work, one step nearer unto the great white throne of the Godhead; and that, in so doing, His being may become more glorified and enlightened, more capable of receiving the Influx of that Divine Spirit which dwells in the heart of Man and God!

[S.S.D.D. now formulates the desires as follows:]

O thou Great Potent Spirit Taphthartharath, I do command and very potently conjure thee by the Majesty of Thoth, the Great God, Lord of AmenTa, King and Lord Eternal of the Magic of Light:

That Thou teach unto us continually the Mysteries of the Art of Magic, declaring unto us now in what best manner may each of us progress towards the accomplishment of the Great Work. Teach us the Mysteries of all the Hidden Arts and Sciences which are under the Dominion of Mercury, and finally swear Thou by the Great Magic Sigil that I hold in my hand, that thou wilt in future always speedily appear before us; coming whensoever Thy sigil is unveiled from its yellow silken covering: and manifesting whensoever we enable Thee by the offerings and sacrifices of Thy nature! To the end that Thou mayest be a perpetual link of communication between the Great God Thoth under his three forms and ourselves.


O Thou mighty and potent prince of Spirits Taphthartharath: forasmuch as Thou hast obeyed us in all our demands, I now finally bind and conjure Thee:

That Thou hereafter harm me not, or these my companions, or this place, or aught pertaining unto all of us: that Thou faithfully do perform all those things even as Thou hast sworn by the great and all-powerful Names of God the Vast One; and that Thou dost deceive us in nothing, and forasmuch as Thou has been obedient unto our call, and hast sworn to obey our commands:

Therefore do Thou feel and receive these grateful odours of the fine perfumes of our Art, which are agreeable unto Thee.

[Magus of Fires burns much incense.]

And now I say unto Thee, in the name of IHSVH, depart in peace unto Thy habitations and abodes in the invisible. I give unto Thee the blessing of God in the Name of IAHDONHI: may the influx of the Divine Light inspire Thee and lead Thee unto the ways of peace!

Let there be peace betwixt us and Thee; and come Thou hastily when we invoke and call Thee:

Shalom! Shalom! Shalom!

[Reverse circumambulations and closing rituals of Mercury, &c. &c.]

[ « back to TOC ]

In the Order of the Golden Dawn many consecrations were made use of upon the lines laid down in Book ה, such as the Consecration of the Lotus Wand, the Rose Cross and the Magical Sword; these, however, we will omit, substituting in their place one carried out by P. himself, and called:




The Hall is first purified by the banishing rituals of Pentagram and Hexagram.
Next by Fire and Water.

The General Exordium follows; then,


I.P., with the help of Q.F.D.R. and T.T.E.G, am come hither to consecrate a talisman of the Eagle Kerub of Jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. And I swear, in the presence of the Eternal Gods, that, as liveth the Lord of the Universe and my own Higher Soul, I will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of God.

[I invoke the Higher by the first prayer in 5°=6°, and make the sign of the Cross on the talisman.

Purify talisman, Fire and Water.

The Invoking ritual of the Hexagram of Jupiter is performed.]


Hail unto Thee, Lord of Mercy! Hail, I say, unto Thee, the Father of the Gods!
O Thou, whose golden plumes stream up the sky in floods of light divine!
Thou, whose head is as a sapphire, or the vault of the unchanging sky!
Thou, whose heart is pitiful; where the Rose Dawn shines out amid the gold!
Thou, unchanging and unchangeable;
Whom the Eagle follows; whom the Serpent doth embrace; O Thou that standest on the Scorpion!
Thee, Thee, Thee, Thee, I invoke!
O Thou! from whom the Universe did spring!
Thou, the All-Father,
Thou whose plumes of power rise up to touch the Throne of the Concealed!
Mighty! Merciful! Magnificent!
Thee, Thee, Thee, Thee, I invoke!
Behold! Thou hast lifted up Thy Voice and the hills were shaken! Yea, Thou didst cry aloud and the everlasting hills did bow! They fled away; they were not! And Thine Awful Sea rolled in upon the Abyss!
For Thou didst look upon my face and say: Thou art my Son, this day have I begotten Thee!
Yea, O my Father, Thou hast spoken unto me and said: "Sit thou on my right hand!”
But I have covered my face. I have hidden myself. I have knelt before Thee in the Glory of Thy face!
Arise, Lord God, arise and shine! I am To-Day and I am Yesterday! I am the Brother of the Golden Dawn!
In the Chariot of Life is my seat, and my horses course upon the firmament of Nu! Come unto me, O my Father, for I know Thy Name!


[Vibrate by formulae of the Middle Pillar and of the Mystic Circumambulation.]

I invoke Thee, the Terrible and Invisible God!
I call Thee from the azure Throne!
I raise my voice in the Abyss of Water!
I raise my soul to contemplate Thy Face!


Come unto me! Hear me! Appear in splendour unto these who worship at Thy Feet! For who am I before Thy Face? What is man, that Thou art mindful of him; or the Son of Man that Thou visitest him! Thou hast made him a little lower than the Elohim — Thou hast Crowned him with Glory and Honour!


Hear me! Come unto me!
In myself I am nothing — in Thee I am All Self! Dwell Thou in me, and bring me to that Self which is in Thee!


O my Father! my Father! the Chariots of Ishrael, and the horsemen thereof!

[All bow in adoration. Standing in the Sign of Osiris slain, say:]

I am the Abi-agnus, the Slain Lamb in thy Mountain, O Lord Most High!
I am the Strength of the Race of Men, and from me is the Shower of the Life of Earth!
I am Amoun, the Conceal‚d One: the Opener of the Day am I!
I am Osiris Onnophris, the Justified One.
I am the Lord of Life triumphant over death! There is no part of me that is not of the Gods.
I am the Preparer of the Pathway: the Rescuer unto the Light!
Out of the Darkness let the Light arise!

[Raise hands to heaven.]

Thou hast been blind and dead, O creature of talismans!
Now I say unto Thee, Receive thy Life! Receive thy Sight! I am the Reconciler with the Ineffable! I am the Dweller of the Invisible!


[Lower hands. Touching talisman with white end of Wand.]

Be thou a living creature! Whose mind is open unto the Higher!
Be thou a living creature! Whose heart is a centre of Light.
Be thou a living creature! Whose body is the Temple of the Rosy Cross.
In the number 21, in the name hyha, in the name hwchy, in the Pass-Word INRI, I declare that I have created thee, a living Spirit of this Sphere of Tzedeq, to do my will, and work thine own salvation!

Let us analyse the Key-Word.

Chief: I.
2nd: N.
3rd: R.
All: I.

Chief: Yod. י.
2nd: Nun. נ.
3rd: Resh. ר.
All: Yod. י.

Chief: Virgo, Isis, Mighty Mother.
2nd: Scorpio, Apophis, Destroyer.
3rd: Sol, Osiris, Slain and Risen.
All: Isis, Apophis, Osiris.


[All give the sign of the Cross.]

Chief, 2nd and 3rd Adepts: The Sign of Osiris Slain.
(Chief: L. The Sign of the mourning of Isis.)
(2nd Adept: V. The Sign of Typhon Destroyer.)
(3rd Adept: X. The Sign of Osiris Risen.)
All: LVX., Lux, The Light of the Cross.

PART II.[20]

Purify talisman with Water and Fire.

The Invocation of Water is made as in 3°=8° and by the Enochian Keys 10, 4, 11, 12 in E., W., N., S. respectively Invocation ♏ {Scorpio} (slhi).[21]


Maal O Thou! Majesty of Godhead!
Toum Maal! Thee, Thee I invoke!
Lord of Amenta! Lord of Enemehitt!
O Thou! Whose head is golden as the sun, and thy nemyss as the night sky- blue!
Thou who art as rugged as the wind!
Who formulatest wonders in the world!
Thou unchangeable as Ta-Ur!
Thou, mutable as water!
Changing ever, and ever the same!
Thou, girt about with the Waters of the West as with a garment!
Thou, who art, in the Beneath as in the Above, like to Thyself!
Reflector! Transmuter! Creator!
Thee, Thee, I invoke!
Behold, I have set my feet in the West, as Râ that hath ended his work!
Toum goeth down into thy Waters, and the daylight passeth, and the shadows come!
But I, I pass not, nor go down!
The light of my Godhead gleams ever in Thy glowing skies;
Horus is my Name, and the City of Darkness is my House:
Thoth is on the prow of my Bark and I am Khephera that giveth Light!
Come unto me! Come unto me, I say, for I am He that standeth in Thy place!
Behold! ye gathering eagles in the Sky! I am come into the West! I am lifted up upon your wings! Ye that follow the bier to the place of Rest. Ye that mourn Osiris in the dusk of things!
Behold He is in Me and I in Him!
I am He that ruleth in Amenta!
In Sleei (slhi) is my rule, and in Death is my dominion!
Mine are the eagles that watch in the Eye of Horus!
Mine is the Bark of Darkness, and my power is in the Setting Sun!
I am the Lord of Amenta!
Toum Maal is My Name!
Hail unto Thee!
Hail unto Thee!
O mine eagle of the glowing West!

[Vibrate by the formulae of the Middle Pillar and of the Mystic Circumambulation.]

O crowned with darkness!
Mother-bird of the Holy Ones!
O golden-headed Soul of sleep!
O firm, enduring shoulders!
O body of blue and golden feathers!
O darkening feet, as of the skies of night!
O mighty Power of claws and beak, invincible, divine!
O great and glistening Wings!
Ride hither on the Storm!

[Vibrate by the formulae of the Middle Pillar and of the mystic Circumambulation.]

Across the gloomy waters
From the land of the Setting Sun
Thou art come, Thou art come, for the Words of my Mouth are mighty words. Come, for the guests are ready, and the feast is spread before Thee!
Come, for the destined spouse awaits Thy kiss!
With roses and with wine, with light and life and love! The soul of Tzedeq waits! Come then, O come to me!
For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth.
I have fought upon earth for good.
I am purified.
I have finished my course, I have entered into the invisible!
I am Osiris Onnophris the Justified One.
I am the Lord of Life Triumphant over Death!
There is no part of me that is not of the Gods.
I am the Preparer of the Pathway: the Rescuer unto the Light! Out of the Darkness let the light arise!

[Raise hands to heaven.]

Thou hast been blind and dead, O creature of talismans!
Now I say unto thee: Receive thy life! Receive thy Sight!
I am the Reconciler with the Ineffable!
I am the Dweller of the Invisible!





[Purify the talisman with Water and Fire.]

Q.F.D.R.: I am the Eagle of the Waters, and my Power is in the West!

T.T.E.G.: I am the Soul of Jupiter: in the sphere of Tzedeq is my name confessed!

P.: I am the Reconciler between you!

Q.F.D.R.: My Power is to give peace and sleep!

T.T.E.G.: My Power is to give strength and health!

P.: I am the Reconciler between you!

Q.F.D.R.: Toum Maal hath made me to this end!

T.T.E.G.: Amoun hath made me to this end!

P.: I am the Reconciler between you!

Q.F.D.R.: Pain could not dwell before us if we wed.

T.T.E.G.: Death could not come where we are if we wed.

P.: I am the Reconciler between you!

Q.F.D.R.: My robes were blue: where is their azure gone?

T.T.E.G.: My robes were violet: is their purple past? P.: I am the Reconciler between you! "

Q.F.D.R.: I am the eagle: and my form remains.

T.T.E.G.: I am the square: and still the square abides.

P.: I am the Reconciler between you!

[Q.F.D.R. and T.T.E.G. together in grip of 5°=6° over the Talisman]: We were two: are we not made one?

P.: I am the Reconciler between you!
O Maker and Creator and Preserver! Hear us who call Thee!
Mighty Lord of Life, who hast given us life and love, who is like unto Thee?
O God! hear us when we call!
Pray Thou for us, that we may be made one!
Unto God the Vast One let Thy prayer ascend!

[The Magician shall kneel down and say]: Unto Thee, sole wise, sole mighty, sole merciful One, be the praise and the glory for ever and ever! Who hast permitted me to glean in Thy field! To gather a spark of Thine unutterable light! To form two mighty beings from the spheres of Thy dominion! To make them one by the operation of Thy Divine Wisdom!
Grant that this Eagle Kerub in the Sphere of Jupiter may be indeed mighty on the Earth! To heal the sick, to strengthen the infirm, to quiet the pain of mortal men!
Grant that this work be unto it for a salvation, and a very invocation of Thy Light Divine, and a very link with the Immortal Soul of Man!
Let it be pure and strong, that at last it may attain even unto the eternal Godhead in the veritable


And for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy Divine Mercy, that we may be merciful, even as Thou art merciful, O our Father which art in Heaven!
That the Benignant Eye of the Most Holy and Concealed, the Ancient One of Days, may open upon us, unto the glory of Thine Ineffable Name.


Let us finally invoke the Divine Light upon this gentle spirit we have created, that its paths may be light, and its way unto the White Glory sure!
By Sacrifice of Self shalt thou attain!
By mercy and by peace shall be thy path!
For I know that My Redeemer liveth and that He shall stand at the latter day upon the earth.
Be thy Mind open unto the Higher! Be thy Heart the Centre of Light!
Be thy Body the Temple of the Rosy Cross!
And now I finally invoke upon thee power and might irresistible: to heal the sick, to alleviate pain, to strengthen and to restore to health!


V.H. Soror Q.F.D.R., I now deliver into thy charge this pure and powerful talisman!
See thou well how thou dost acquit thyself herein!
Keep it with reverence and love as a thing holy!
Keep it in purity and strength! Let the dew of heaven descend upon it in the night season!
Let this sacred perfume be burnt before it in the heat of day!
At frequent times do this; and especially after thou has employed it in a work of love.
And if thou dose treat it ill, if thou dost use it unworthily, if thou dost expose it to the gaze of the profane, then let its spirit return unto the God that give it, and let its power be assumed by its evil and averse antithesis to become a dreadful vampire, ever to prey upon thee, that the Vengeance of the Gods may drink its fill.
But, and if thou does well and faithfully, ye shall be unto each other as a support and a blessing, and the Blessing of God the Vast One shall be ever upon you in his name

יהשוה׃ {Yahshuah}

And now in and by this very name I license all spirits to depart, save that One whose Dual Nature I have bound herein. But let them depart in peace to their Divine Orders in the name of Jeovah Jeovaschah! and let them be ever ready to come when they are called!

שלם׃ אתה

Fra: P. constructed many other talismans besides this, a Flashing Tablet of the Eagle Kerub of Jupiter for the purpose of curing a certain Lady I——, mother of Soror Q.F.D.F., of a serious illness. Extraordinary were its results. For having carefully celebrated the ritual he instructed Soror Q.F.D.R. to feed the talisman with incense, and water it with dew. This she neglected to do, the result being that when she placed the talisman on her sick mother, this venerable old lady was seized with a violent series of fits, and nearly died. Q.F.D.R., however, reconsecrated the talisman, the result being that the Lady I____ speedily recovered the whole of her former strength, and survived to the ripe old age of ninety-two.

With a similar talisman, too hurriedly prepared, he cured the pain in the leg of a certain friend of his; but forgetting to close the circle he found himself afflicted, exactly twenty-four hours later, by a similar pain, but in the opposite leg to the one in which his friend had suffered.

On very much the same lines as the foregoing, P. invoked into manifest appearance in the early autumn of 1899 the mighty but fallen spirit Buer, to compel his obedience unto the restoring of the health of Frater I.A.; and many other workings were also accomplished about this period. More important than any such dealings with the Paths is his progress in the Middle Pillar. In this connection we shall include Frater I.A.'s ritual for “The Magical Invocation of the Higher Genius.”

[ « back to TOC ]


(According to the Formulæ of the Book of the Voice of Thoth.)

[The ceremony Enterer is the Sphere of Sensation. The Hierophant is the Augœides. The officers are the Divine Sephiroth invoked. The Enterer is the natural man.]

[First let the symbols in the Shpere of Sensation be equilibrated. This is the Opening of the Hall of Truth.]


Come forth unto me, Thou that art my true Self: my Light: my Soul! come forth unto me: Thou that art crowned with Glory: That art the Changeless: The Un-nameable: the Immortal Godhead, whose Place is in the Unknown: and whose Dwelling is the Abode of the Undying Gods. Heart of my Soul; self- shining Flame, Glory of Light, Thee I invoke. Come forth unto me, my Lord: to me, who am Thy vain reflection in the mighty sea of Matter! Hear Thou, Angel and Lord! Hear Thou in the habitations of Eternity; come forth; and purify to Thy Glory My mind and Will! Without Thee am I nothing; in Thee am I All-self existing in Thy Selfhood to eternity!

[Close now the channels to the Ruach of the Material senses: endeavouring at the same time to awaken the Inner sight and hearing. Thus seated, strive to grasp the same ray of the Divine Glory of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires, the feebleness of his boasted Intellect. Remember that without That Light, naught can avail thee to true progression: and that alone by purity of Mind and Will canst thou ever hope to enter into that Glory. Pray then for that purification, saying in thy heart:]

First purification and consecration of the candidate by Fire and Water.

Water: Purify me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow.

Fire: O send forth Thy light and Thy Truth, let them lead me, let them guide me unto Thy Holy Hill, to Thy Dwelling-place! I stand before the Beautiful Gate: before the mighty Portal of the Universe: at my Right Hand a Pillar of Fire; and at my left a Pillar of Cloud. At their bases are the dark-rolling clouds of the Material Universe: and they pierce the Vault of the Heavens above. And ever upon their summits flame the Lamps of their Spiritual Essence!

Thou that livest in the Glory beyond that Gate: Heart of my Soul; Thee I Invoke! Come Thou forth unto me, who art my very Selfhood; mine Essence, my Light: and do Thou guard me and guide me through the Manifold Paths of Life: that I may at length become one with Thine Immortal and Imperishable Essence!

Unto Thee, Sole Wise, Sole Mighty, and Sole Eternal one, be Praise and Glory for Ever; Who hast permitted me to enter so far in the Sanctuary of Thy Mysteries. Not unto me, but unto Thy name be the Glory!

Let the influence of Thy Divine Ones descend upon my head, and teach me the value of Self-Sacrifice: so that I shrink not in the hour of trial; but that my Name may be written upon High, and that my Genius may stand in the Presence of the Holy One: in that hour when the Son of Man is evoked before the Lord of Spirits; and His Name in the presence of the Ancient of Days. O Lord of the Universe! grant Thou that upon me may shine forth the Light of my Higher Soul. Let me be guided by the help of my Genius unto Thy Throne of Glory, Ineffable in the centre of the World of Life and Light.

[Now go up to the Altar: formulating before thee a glittering Light: imagine that it demands wherefore thou hast come, &c., and say:]

Adoration unto Thee that Dawnest in the Golden!
O Thou that sailest over the Heavens in Thy Bark of Morning!
Dark before Thee is the Golden Brightness;
In whom are all the hues of the Rainbow.
May I walk as Thou walkest, O Holiness, Who hast no master, Thou the great Space-Wanderer to whom millions and hundreds of thousands of years are but as one Moment! Let me enter with Thee into Thy Bark! Let me pass with Thee as Thou enterest the Gate of the West! As Thou gleamest in the Gloaming when Thy Mother Nuit enfoldeth Thee!

[Now kneel at the Altar with thy right hand on the White Triangle, and thy left in the left hand of thine Astral double, he standing in the place of the Hierophant, and holding the Astral presentment of a Lotus Wand by the white band in his right hand, then say, as if with the projected Astral consciousness:]

Adoration unto ye, ye Lords of Truth in the Hall of Thmaist, cycle of the great Gods which are behind Osiris: O ye that are gone before, let me grasp your hands, for I am made as ye!
O ye of the Hosts of the Hotepischim! Purge ye away the wrong that is in me!
Even as ye purged the Seven Glorious Ones who follow after the coffin of the Enshrined One, and whose places Anubist hath fixèd against the day of “Be-withus.”
O Thoth! Who makest Truth the Word of Aeshoori, make my word truth before the circle of the Great Gods!
Adoration unto Thee, Anubi, who guardest the threshold of the Universe!
Adoration unto Thee, Auramooth, purify me with the Living Waters!
Adoration unto Thee, Thaumæshneith, make me Holy with the Hidden Flame!
Adoration be unto Thee, O Dark-Bright One! Hoor! the Prince of the City of Blindness!
Adoration unto Thee, O Thmaist, Truth-Queen, who presidest at the Balance of Truth!
Adoration unto Thee, Asi; adoration unto Thee, Nephthyst!
O AESHOORI, Lord of Amennti!
Thou art the Lord of Life Triumphant over Death: there is naught in Thee but Godhead!
TOUM! Toum who art in the great Dwelling!
Sovereign Lord of all the Gods, save me, and deliver!
Deliver me from that God that feedeth upon the damnèd, Dog-faced but humanheaded; That dwelleth by the Pool of fire in the Judgment Hall,
Devourer of Shades, eater of Hearts, the Invisible foe!
Devourer of Immortality is his Name!
Unto Thee, Sole Wise, Sole Mighty, and Sole Eternal one, be Praise and Glory for Ever: who hast permitted me to enter so far in the Sanctuary of the Mysteries.
Not unto me, but unto Thy Name be the Glory!

[Again finish by laying sword on nape of neck, saying: So help me the Lord of the Universe and my own Higher Soul!]

[Rise now, and raise above thine head thy hands (the left open and the right still holding the magic sword), and lifting unto heaven thine eyes, strive to aspire with all thy will unto the highest Divinity, saying:]

From Thy Hands, O Lord, cometh all good! from Thy Hands flow down all grace and blessing!
The Characters of Heaven with Thy Finger hast thou traced: but none can read them save he that hath been taught in Thy school!
Therefore, even as servants look unto the hands of their masters, and handmaids unto the hands of their mistresses, even so our eyes look up unto Thee!
For Thou alone art our help, O Lord our God! Who should not extol Thee, O Lord of the Universe! Who should not praise Thee! All belongeth unto Thee! Either Thy love or Thine anger all must again re-enter! Nothing canst Thou lose, for all things tend unto Thine Honour and Majesty! Thou art Lord alone, and there is none beside Thee! Thou dost what Thou wilt with Thy Mighty Arm: and none can escape from Thee! Thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto Thee! And whosoever humbleth himself in dust and ashes before Thee; to such an one art Thou propitious!

Who should not praise Thee then, Lord of the Universe, who should not extol Thee!
Unto whom there is none like; whose dwelling is in Heaven and in the virtuous and God-fearing Heart!
O God the Vast One!
Thou art in all things! O Nature! Thou Self from Nothing — for what else can I call Thee!
I, in myself, I am nothing!
I, in Thee, I am all Self: and exist in Thy Selfhood from nothing!
Live Thou in me: and bring me unto that Self which is in Thee!
For my victory is in the Cross and the Rose!

[Now pass to the North and face the East: projecting unto the place of the throne of the East the Astral double, and say from thence:]

The Voice of My Higher Soul said unto me: let me enter the path of Darkness: peradventure thus may I obtain the Light!
I am the only being in an Abyss of Darkness: from the Darkness came I forth ere my birth, from the Silence of a primal Sleep.
And the voice of ages answered unto my soul: child of Earth! The Light shineth in the Darkness; but the Darkness comprehendeth it not!

[Now formulate before thee a great Angel Torch-bearer saying:]

Arise! shine! for Thy Light is come!

[Pass round the Temple to the South, face West and halt: formulate the Ideal of Divine Mercy: and then that of Divine Justice: aspiring with all Thy heart unto each, and say:]

Come unto me!
O Lord of Love and Pity, come unto me, and let me live in Thy Love!
Let me be merciful even as my Father in Heaven is merciful, for Thou hast said: Blessed are the Merciful, for they shall obtain Mercy.
Grant unto me that I may attain unto thy Peace, wherein is life for evermore.

Come unto me, O Lord of Perfect Justice!
Mighty is Thine Arm, strong is Thy Hand: Justice and Judgment are the habitation of Thy Throne!
Strengthen Thou, O Lord of Strength, my will and heart, that I may be able, with Thine aid, to cast out and destroy the Evil Powers that ever fight against those who seek Thee!

[Formulate now before thee the Two Pillars of Cloud and of Fire,[22] saying:]

Purify me with hyssop, and I shall be clean!
Wash me and I shall be whiter than snow!
O send forth Thy Light and Thy Truth, let them lead me, let them guide me unto Thy Holy Hill; even to Thy Tabernacles.

I stand before the Gate of the West; and the Pillars of the Universe arise in Majesty before me.
At my right hand is the Pillar of Fire: and on my left the Pillar of Cloud: below they are lost in Clouds of Darkness: and above in Heaven in unnameable Glory. Let me enter, O Gate of the West!

[Pass to South-West and project Astral. Then saith the Guardian of the Gate of the West:]

Thou canst not pass by Me, saith the Guardian of the West: except Thou canst tell me My Name!

[Saith the Aspirant:]

Darkness is Thy Name: Thou art the Great One of the Paths of the Shades!

[Saith the Great One of the Night of Time:]

Child of Earth! remember that Fear is failure: be thou therefore without fear: for in the heart of the Coward, Virtue abideth not!
Thou has known Me now, so pass thou on!

[Pass to the North, and exalt again thy mind unto the contemplation of the Mercy and Justice of our God, repeating the foregoing prayers; then say:]

Purify me with hyssop and I shall be clean: wash me and I shall be whiter than snow!
O send forth Thy Light and Thy Truth, let them lead me, let them guide me unto Thy Holy Hill, to Thy Dwelling-place!
Dim before me looms the mighty Gate of the East! on the right the Pillar of Fire, on the left the Pillar of Cloud: stretching from the dark clouds of the World of Darkness to the Bright Glory of the Heavenly Light: Ever affirming to Eternity the Equilibration of the Powers of God the Vast One!
Let me pass the Gate of the East Land! Let me pass the Gate of the Tuat, issuing forth with Râ in the Glory of Red Dawn!

[Pass to the North-East, project Double to the place of the throne of the East, saying:]

Thou canst not pass by Me, saith the Guardian of the East, except thou canst tell me My Name!

[Saith the Aspirant:] “Light dawning in the Darkness” is Thy Name: the Light of a Golden Day!

[Saith the Osiris:] Child of Earth! remember that Unbalanced Force is Evil: Unbalanced Mercy is but Weakness, Unbalanced Severity is but Cruelty and Oppression.
Thou hast known Me now: so pass thou on unto the Cubical Altar of the Universe!

[Pass to the West of the Altar, project Astral to between the Pillars, kneel at Altar and repeat in Astral:]


Lord of the Universe, the Vast and the Mighty One!
Ruler of Light and of Darkness: we adore Thee and we invoke Thee! Look with favour upon this Neophyte who now kneeleth before Thee; and grant Thine aid unto the higher aspirations of His Soul, so that he may prove a true and faithful servant of the Mighty Ones, to the Glory of Thine Ineffable Name, Amen!

[Now rise: lift up both hands and eyes towards heaven; and concentrate upon the Glory and Splendour of Him that sitteth upon the Holy Throne for ever and ever, and say:]


In all my wanderings in Darkness the Light of Anubist went before me, yet I saw it not. It is a symbol of the Hidden Light of Occult Science.

[Pass to between the Pillars, and standing thus concentrate upon the Highest Divinity; and there standing in the sign of the Enterer, say:]

O Glory of the Godhead Unspeakable! Eternal Master! Ancient of Days! Thee, Thee, I invoke in my need! Dark is all the world; without, within; there is light alone in Thee! Rend asunder, Lord of the Universe, tear aside the Veil of the Sanctuary: let mine eyes behold my God, my King! As it is written: The Lightning lighteneth in the East and flameth even unto the West: even so shall be the Coming of the Son of Man!

[And now shalt thou see a light slow formulating into the shape of a mighty Angel, and thou shalt withdraw thyself from this sight and again say:]

I saw Water coming from the Left Side of the Temple: and all unto whom that Water came were made whole, and cried:
Blessed is He that cometh in the Name of the Lord, Allelulia!
O Lamb of God: who takest away the Sins of the World! Grant us Thy peace!

I am come forth from the Gates of Darkness: I have passed by the Gate of Amennti: and the Gate of the Taot! Behold! I am come to the Gate of the Shining Ones in Heaven. I stand between the mighty Pillars of that Gate: at my right hand the Pillar of Fire, and at my left the Pillar of Cloud: Open unto me O gate of the God with the Motionless Heart: I am come forth by the T'eser Gate: I advance over the Paths that I know, I know: and my Face is set towards the land of the Maat!

[Again formulating the Augœides.]

Come forth, come forth, my God, my King: come unto me, Thou that art crowned with starlight: Thou that shinest amongst the Lords of Truth: whose place is in the abode of the Spirits of Heaven!

[When Thou shalt again see the Glorious One thou shalt salute with Enterer; pass between the pillars and circumambulate thrice: reverently saluting the East betimes. Now halt by the Light, facing it, and exalt thy mind unto Its glory, imagine it as encompassing thee and entering into Thy inmost Being, and say:]

I am the resurrection and the life. He that believeth on Me, though he were dead, yet shall he live again: and whosoever liveth and believeth on Me shall never die! I am the First and the Last, I am He that liveth but was dead, and behold I am alive for evermore, and hold the keys of Hell and of Death! For I know that my Redeemer liveth; and that He shall stand at the latter Day upon the Earth.

I am the Way: the Truth and the Life: no man cometh unto the Father but by me. I am purified: I have passed through the Gates of Darkness unto Light! I have fought upon Earth for good: I have finished my Work: I have entered into the Invisible! I am the Sun in His rising: I have passed through the Hour of Cloud and of Night! I am Amoun, the Concealed One: The Opener of Day am I! I am Osiris Onnophris, the Justified One. I am the Lord of Life Triumphant over Death: There is no part of me that is not of the Gods: I am the preparer of the Pathway, the Rescuer unto the Light! I am the Reconciler with the Ineffable! I am the Dweller of the Invisible! Let the White Brilliance of the divine Spirit descend.

[A long pause.]

Thus at length have I been permitted to comprehend the Form of my Higher Self!

Adoration be unto Thee, Lord of my Life, for Thou hast permitted me to enter thus far into the Sanctuary of Thine Ineffable Mystery: and hast vouchsafed to manifest unto me some little fragment of the Glory of Thy Being. Hear me, Angel of God the Vast One: hear me, and grant my prayer! Grant that I may ever uphold the the Symbol of Self-sacrifice: and grant unto me the comprehension of aught that may bring me nearer unto Thee! Teach me, starry Spirit, more and more of Thy Mystery and Thy Mastery: let each day and hour bring me nearer, nearer unto Thee! Let me aid Thee in Thy suffering that I may one day become partaker of Thy Glory: in that day when the Son of Man is invoked before the Lord of Spirits, and His Name in the presence of the Ancient of Days!

And for this day, teach me this one thing: how I may learn from Thee the Mysteries of the Higher Magic of Light. How I may gain from the Dwellers in the bright Elements their knowledge and Power: and how best I may use that knowledge to help my fellow-men.

And, finally, I pray Thee to let there be a link of Bondage between us: that I may ever seek, and seeking, obtain help and counsel from Thee Who Art my very selfhood. And before Thee I do promise and swear; that by the aid of Him that sitteth upon the Holy Throne, I will so purify my heart and mind that I may one day become truly united unto Thee, who art in Truth my Higher Genius, my Master, my Guide, my Lord and King!

[ « back to TOC ]

The result of these magical experiments was twofold. First, by degrees P. was accumulating against himself a power of evil which was only awaiting a favourable moment to turn and destroy him.[23] This is the natural effect of all that class of magic which consists in making a circle, and thus setting the within against the without, and formulating duality, the eternal curse. Any idea in the mind is of little importance while it stays there, but to select it, to consecrate it, to evoke it to visible appearance, that is indeed dangerous.

For as he advanced from grade to grade, penetrating further and further into the mysteries of occult knowledge, he saw ever more clearly that most of the members of the Order of the Golden Dawn were scarcely worthy of his contempt; yet in spite of the folly of the disciples he remained loyal to their master D.D.C.F. He could not yet know that the chief is as his disciples, though raised to a higher power. For like attracts like. Secondly, these practical workings taught him, more certainly than years of study and reading, that there was but one goal to the infinite number of paths seen by the beginner, and that the ultimate result of the ש of ש Operation, the highest of the ceremonial operations of the Golden Dawn, was similar to that of “Rising on the Planes.” Having made this important discovery he abandoned his intended experiments in ceremonial Divination and Alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the Sacred Operation of Abramelin the Mage.

[ « back to TOC ]


[1] E. Levi, "Doctrine and Ritual of Magic," p. 192.

[2] The greater our ignorance the more intense appears the illumination.

[3] N.B. --- the Shin is composed of three Yodhs, and its value is 300.

[4] "Doctrine and Ritual of Magic," pp. 194, 195.

[5] Instructor.

[6] "Doctrine and Ritual of Magic," p. 196.

[7] "Goetia," pp. 1-3.

[8] "Doctrine and Ritual of Magic," p. 195.

[9] See "Liber O", THE EQUINOX, vol. i., No. 2.

[10] See [Liber LXXXIV] Spirit Tablet, and the Elemental Calls of Dr. Dee, as preserved in the Sloane MSS. [3191] in the British Museum: also Diagram 67, which is imperfect.

[11] See [Liber LXXXIV] Tablet of Water, and the Elemental Calls of Dr. Dee.

[12] See [Liber LXXXIV] The Spirit Tablet.

[13] See [Liber LXXXIV] Tablet of Spirit.

[14] See [Liber LXXXIV] Tablet of Fire.

[15] See [Liber LXXXIV] Tablet of Spirit.

[16] See [Liber LXXXIV] Tablet of Air.

[17] See [Liber LXXXIV] Tablet of Earth.

[18] See [Liber LXXXIV] The Four Elemental Tablet.

[19] During the great invocation of Amoun and Toum Maal T.T.E.G. and Q.F.D.R. respectively charge the talisman with Enterer sign. In Part I, T.T.E.G. will imagine herself throughout as clothed with a violet light and between two mighty pillars, of smoke and flame. A white light must pervade the violet from above. Her station is the place of Jupiter.

[20] In Part II. Q. F. D. R. will imagine herself as a blue eagle between two mighty pillars. White light pervades the blue from above. Her station is in the West.

[21] See 777. Egyptian name of Scorpio.

[22] These are the two pillars of the Tree of Life; the first containing the Sephirah Chesed, and the second the Sephira Geburah.

[23] Whilst deep in these magical practices his house in London became charged with such an aura of evil that it was scarcely safe to visit it. This was not solely due to P.'s own experiments; we have to consider the evil work of others in the Order, such as E.F.E.J., who, envious of his progress and favour with the Chiefs, were attempting to destroy him. (See “At the Fork of the Roads,” THE EQUINOX, vol. i. No. 1, p. 101.) Weird and terrible figures were often seen moving about his rooms, and in several cases workmen and visitors were struck senseless by a kind of paralysis and by fainting fits.

[ « back to TOC ]


(Published in The Equinox Vol.I. No.III.)

DURING the whole of the autumn of 1899 we find P. busily engaged in making all necessary preparations for the great operation. Outside these preparations little else was accomplished; and, except for a fragment of a MS. on the “Powers of Number,” no other record of the progress of P. during these three months is forthcoming.

This MS., though interesting enough in itself, is scarely of sufficient value to quote here; however it may be remarked that it shows how strong an influence the Order of the Golden Dawn had had upon him, as well as the astonishing rapidity of his Magical progress.

In January 1900, P. returned to Paris in order that before commencing the Sacred Operation of Abramelin the Magic he might pass through the grade of 5°=6°, and become an Adeptus Minor in the Second Order of the Golden Dawn.

The ritual of the 5°=6° is of considerable length, and of such profundity and beauty that it is difficult to conceive of any man not being a better and a more illumined man for having passed through it. We should like to give it in its entirety, but space forbids, and though abridgement deducts considerably from its value, we will do our best to give its essence, and trust to make up for our shortcomings by attaching to this ritual P.’s lucid and learned interpretation.

[ « back to TOC ]



[ « back to TOC ]



[ « back to TOC ]

By thus passing through the ritual of the 5°=6¤ Grade of Adeptus Minor, P., in part at least, unveiled that knowledge which he had set out in the 0°=0¤ ritual to discover. For as the first grade of the First Order endows the Neophyte with an unforgettable glimpse of that Higher Self, the Augœides, Genius, Holy Guardian Angel or Adonai; so does the first grade of the Second Order engender within him that divine spark, by drawing down upon the Aspirant the Genius in Pentecostal Flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an Adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the Master.

From the commencement of this history we have ever found Frater P. valiantly battling with the Elemental Forces. As a hoodwinked Neophyte he was led into the colossal darkness of Malkuth to become a Zelator in the hidden mysteries of Earth. Here he found a Kingdom seemingly so balanced in its Scintillating Intelligence that he little suspected that its overwhelming glory was but the reflection of the Supernal Flame on the dark face of the Waters in which slept the invisible coils of the drowsing serpent of human will. Here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. Here again Existence, as the World Mystery, became to him the supreme riddle of the human Sphinx; and in his strivings to read it, in his doubts, which Minerva like sprang from his former certainties, he informed within himself the first letter of the Name of God, the Virgin impregnated by the one idea — the Vision of Adonai incarnated in her Son.

Illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to the illusive Foundation of Yesod, which in its apparent Equilibrium contains a falsified reflection of the Supreme path of the Fool. For, though its element is Air, it is not the Æthyr of Zero, the breath of Equilibrium, any more than Air as a mixture of Oxygen and Nitrogen is the Ether of Space. From Yesod he could look back upon Malkuth and be filled with an intense pity for all who still cling to its illusive Splendour; so also could he look up towards Kether (Kether in Yesod, though he knew it not), and burn with a joy not unmingled with sorrow at the apparent hopelessness of ever being able to climb so distant a peak.

Thus would the heavens and hells seduce him from the path, the path of the Sun and the Angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness.

His present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the Supreme, and sought a greater independence by refusing to look at the clouded summit of the mountain whilst the lower slopes were unclimbed. Instead he said to himself, the next step is God to me, ay! God, and very God of very God: there is no other God than He.* Thus through the strength of the eagle, whose eyes scorn the fire of the sun, did he learn to conquer Hod, the Splendour of the mighty waters, the ever-flowing and fluctuating desires of life, which contains all the colours of the opal, each brother light dissolving into its sister counterpart, according as the position of the Aspirant changes.

Here he learnt of the deceptions of desire; how they change, and only exist by perpetually changing. Yet also here he learnt how to slay them by wedding them to their opposites; but in the very act he only begat another mystery more terrible than the last, the mystery of Netzach.

As fire may be victorious over water, or water over fire, so may victory itself leave the Victor doubly enslaved by his very Success. Until the present, Frater P. had always found some new cause for which to draw his sword; but now, though the blade was as bright and keen as ever, like a knight surrounded by crafty footpads in the night, he knew not which way to thrust, thought the danger which surrounded him he felt was greater than any that he had ever experienced before. This danger was, indeed, the seduction of things Supremely Material. For at this point on his journey, having mastered the three elements, he came nigh falling slave to the fourth; just as a warrior who has slain the King, and the Captain of the Guard, and even the Chief Eunuch who sleeps across the threshold of the Queen's bed-chamber, may lose the Kingdom he has all but won amongst the soft seducing cushions of a fair woman's couch, and only awake from his foolish sleep as the mallet drives the nail through his unguarded head.

More valiant men have fallen in Netzach than ever fell in Malkuth, Yesod, and Hod combined, and more will fall in Tiphereth than ever fell in Netzach, and for the same reason, and that is, that all Success is illusionary, the greatest illusion being to consider oneself Successful.

It is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world's attraction, becomes as an universe to itself. This cleaving of the Veil of the Vault of the Adepts is in truth the precipitation of the Jechidah from the elemental flux that goes to make man. The Virgin Mother of Malkuth, the Earth fecundated by Air, Water and Fire, is delivered of her Son the Spirit, who is the Adept reborn in the Vault as Christian Rosencreutz; not yet Adonai the Christ, the Son of God, but Adonai, Jehesuah, the Son of Man, Jesus the Carpenter who one day will fashion the Tree of Life into the image of the Supernal Christ. No longer is the Vision of Adonai a mere glimpse as of a flickering light without, lost in the distance of a great forest, but a light which burns as a lamp within a lantern, and which sheds its beams equally in all directions.

It is here, when the Aspirant becomes a sun unto himself, entranced by the beauty of his children, his seemingly balanced thoughts,** the wandering planets and comets that obey his will, that he is liable to forget that though a sun to himself, he is nevertheless but an atom of the Glory Supernal, but a mote of dust dancing in the beam of the Eye Divine. This it arrives that he is as likely to be obsessed by the ordered harmony of things in Tiphereth, as the joys of the discord of things obsessed him but a stage or tow below. As the sun vivifies so can it corrupt. Therefore by his own forces must he destroy his contentment by a self- explosion of discontent so terrific that the ordered universe governed by Spirit is not blown into Chaos, the Qliphoth, but out of Chaos, out of Cosmos itself, into a new world, a higher Equilibrium, a universe of colossal strength and power. If he tremble, he is lost; he must strain every nerve, every muscle, until his whole frame vibrates and flashes forth the magical Strength of the Sephira Geburah.

Thus is the Magician begotten by devotion to the Great Work, and Work as Work alone can only gain for the Aspirant this exalted grade. He must strive beyond the hope of success; success is failure; he must strive beyond the hope of victory; victory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, and wrench the lingam of Shiva from between the loins of Sakti. Justice or Mercy are nothing to him; he, as Horus the child, must quench the one with the other, as his father Osiris quenched the Waters of Hod with the fires of Netzach. Good and Evil are his implements, for his work is still in the Kingdom of the Ruach. And so long as his strivings beget, conceive, and bear the fruits of a greater and nobler Work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. As Osiris he learnt to vanquish himself; rerisen as Horus he shall vanquish the world — ay! and who shall say me nay? the ultimate filaments of the hair of Nu.


* A person arriving at Kether of Malkuth is liable to mistake it for Kether of Kether, and so on with an ever-increasing likelihood until Kether of Kether is actually attained, when the one swallows the other as the Serpent swallows its tail and eventually itself. In Kether of Kether there is no thinking or thought, therefore no certainty or uncertainty. From Malkuth of Yesod three obsessing forces come into play, viz., Kether of Malkuth, which tempts the Aspirant to look back; the local temptations of all the Sephiroth of Yesod save Yesod of Yesod, which is the next; and Malkuth of Hod, which tempts him to run in Hod before he can walk in Yesod.

** The Pillar of Mildness in the Tree of Life passes through the Sephiroth Kether, Tiphereth, Yesod and Malkuth which appear to be all equally balanced. This, however, is incorrect, for all save Kether, which is the point from which motion originates, are as marks set upon the pendulum of a clock, the nearer to Malkuth (the weight) the greater will be the space they move through, conversely, the farther away the less.

[ « back to TOC ]


(Published in The Equinox Vol.I. No.III.)


[ « back to TOC ]


(Published in The Equinox Vol.I. No.III.)


[ « back to TOC ]

These rituals being completed, P. left Mexico D.F., and in the first days of the new year of 1901 he journeyed to Ixtaccihuatl. Some time before this he had been joined by his friend D.A., and with him he travelled to Colima and thence to Toluca and Popocatepetl. Now that we have arrived at the end of this chapter, it will be pertinent to inquire into the progress P. made since he passed through the 5°=6¤ Ritual and became an Adeptus Minor in the Order of the R.R. et A.C. Strictly speaking, some time before he was officially promoted to the grade of 5°=6¤, he was already a 6°=5¤. In London and Paris his works of Magical Art had caused him to be admired by his friends and dreaded by his enemies. He had succeeded in proving that the ש of ש Operation was in fact none other than that of “The Rising on the Planes,” though in practice and theory very different. By their study and the equilibrating forces of the 5°=6¤ Ritual he was able to apply the eye of a skilled craftsman to the dreaded* Operation of Abramelin, and though he was never destined to accomplish this Sacred Work in the prescribed fashion, it so far iluminated him (for he worked astrally at it for months whilst in Mexico) as to show him the futility of even successful Magic. He was disgusted with his results. He had attained a rank which few arrive at, namely, that of Adeptus Major; and now, even though he had attained to the powers of Hecate, for which he had so long striven, he saw that the Great Attainment lay far, far beyond. And so it happened that by renouncing all his magical strength to gain a greater Power, a Nobler Art, he set forth upon the Path of the Lion that bridges the great gulf between the two highest Grades of the Second Order, as it is written: “A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire flashing Courser of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of Light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these Symbols into the Form of a Lion.”

(To be continued)


* On this occasion the Abramelin demons appeared as misty forms filling the whole house with a pernicious aura, which was still noticeable three years after they had been attracted. Whether these demons are to be considered as material or mental beings depends upon the philosophic outlook of the reader. Nevertheless, let it be understood that Abraelin is not a work to be taken lightly. The obsession of these demons was probably one of the chief causes of D.D.C.F.’s troubles. Frater P., in spite of his equilibrating practices of Yoga which followed immediately upon this Operation, suffered terribly on their account. Frater Æ.A. fled secretly from his house in terror; his gardener, a teetotaller for twenty years, went raving drunk, as did nearly every one who lived on the estate — we could continue examples for pages. His clairvoyants became drunkards and prostitutes, while later a butcher upon one of whose bills the names of two demons had been casually jotted down, viz., Elerion and Mabakiel, which respectively mean “A laugher” and “Lamentation” (conjoint, “unlooked-for sorrow suddenly descending upon happiness”) whilst cutting up a joint for a customer accidentally severed the femoral artery and died in a few minutes. These mishaps are most likely mere coincidences, but a coincidence when it happens is quite as awkward as the real thing, and in the case of Abramelin the coincidences can be counted by scores.

[ « back to TOC ]


(Published in The Equinox Vol.I. No.IV.)


[ « back to TOC ]




A∴A∴ Publication in Class B.
Imprimatur: N. Fra. A∴A∴

(Published in The Equinox Vol.I. No.V.)


[ This Chapter is also listed as LIBER LVIII ]

VI. V. IV. III. II. I.
Mystic Numbers
of the Sephiroth
0. Nothing
No Limit
Limitless L.V.X.
אין סוף
אין סוף אור
1. Sphere of the Primum Mobile ראשית הגלגלים Crown כתר 1.
3. Sphere of the Zodiac
Fixed Stars
מסלות Wisdom. חכמה 2.
6. Sphere of Saturn שבתאי Understanding. בינה 3.
10. Sphere of Jupiter צדק Mercy. חסד 4.
15. Sphere of Mars מאדים Strength. גבורה 5.
21. Sphere of Sol שמש Beauty תפארת 6.
28. Sphere of Venus נוגה Victory נצח 7.
36. Sphere of Mercury כוכב Splendour הוד 8.
45. Sphere of Luna לבנה Foundation יסוד 9.
55. Sphere of the Elements חלם Kingdom מלכות יסודות 10.
66. Air רוח Ox אלף 11.
78. Mercury (Planets following Sephiroth corresponding) House בית 12.
91. Luna Camel גמל 13.
105. Venus Door דלת 14.
120. Aries fire טלה Window הה 15.
136. Taurus earth שור Nail וו 16.
153. Gemini air תאומים Sword זין 17.
171. Cancer water סרטן Fence חית 18.
190. Leo fire אריה Serpent טית 19.
210. Virgo earth בתולה Hand יוד 20.
231. Jupiter Palm כף 21.
253. Libra air מאזנים Ox Goad למד 22.
276. Water מים Water מים 23.
300. Scorpio water עקרב Fish נון 24.
325. Sagittarius fire קשת Prop סמך 25.
351. Capricornus earth גדי Eye עין 26.
378. Mars Mouth פה 27.
406. Aquarius air דלי Fishhook צדי 28.
435. Pisces water דגים Back of Head קוף 29.
465. Sol Head ריש 30.
496. Fire אש Tooth שין 31.
528. Saturn Tau (as Egyptian) תו 32.
Earth ארץ תו 32 bis
Spirit את שין 31 bis

0 1 A Aleph א 11
1 2 B Beth ב 12
2 3 G Gimel ג 13
3 4 D Daleth ד 14
4 5 H He ה 15
5 6 V or W Vau ו 16
6 7 Z Zain ז 17
7 8 Ch Cheth ח 18
11 9 T Teth ט 19
9 10 Y Yod י 20
10 20, 500 Kaph כ‎, ך 21
8 30 L Lamed ל 22
12 40, 600 M Mem מ‎, ם 23
13 50, 700 N Nun נ‎, ן 24
14 60 S Samekh ס 25
15 70 O Ayin ע 26
16 80, 800 P Pe פ‎, ף 27
17 90, 900 Tz Tzaddi צ‎, ץ 28
18 100 (K soft) Qoph ק 29
19 200 R Resh ר 30
20 300 Sh Shin ש 31
21 400 (T soft) Tau ת 32
. . . . . ת 32 bis
300 . . . . . ש 31 bis

Yetzirah, Formative World רוח
45. [img: air] Air, Smell ו 11
Creative World
63. [img: water] Water, Taste ה 23
Atziluth, Archetypal World חיה
72. [img: fire] Fire, Sight י 31
Material World
52. [img: earth] Earth, Touch ה 32 bis
. . . . . . . . . . יחידה
[img: spirit] Spirit, Hearing ש 31 bis

The Self יחידה 1
The Life Force חיה 2
The Intuition נשמה 3
The Intellect רוח 4
The Animal Soul נפש 10
12 Mercury 8
13 Moon 9
14 Venus 7
21 Jupiter 4
27 Mars 5
30 Sun 6
31 Saturn 3

[ « back to TOC ]


Great as were Frater P.’s accomplishments in the ancient sciences of the East, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was — in a sense — with his own progress, it was not yet by these paths that he was destined to reach the Sublime Threshold of the Mystic Temple. For though it is written, “To the persevering mortal the blessed immortals are swift,” yet, were it otherwise, no mortal however persevering could attain the immortal shore. As it is written in the Fifteenth Chapter of St. Luke’s Gospel, “And when he was yet afar off, his Father saw him and ran.” Had it not been so, the weary Prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the House of his Father.

One little point St. Luke unaccountable omitted. When a man is as hungry and weary as was the Prodigal, he is apt to see phantoms. He is apt to clasp shadows to him, and cry: “Father!” And, the devil being subtle, capable of disguising himself as an angel of light, it behoves the Prodigal to have some test of truth.

Some great mystics have laid down the law, “Accept no messenger of God,” banish all, until at last the Father himself comes forth. A counsel of perfection. The Father himself does send messengers, as we learn in St. Mark xii.; and if we stone them, we may perhaps in our blindness stone the Son himself when he is sent.

So that is no vain counsel of “St. John” (1 John iv. 1), “Try the spirits, whether they be of God,” no mistake when “St. Paul” claims the discernment of Spirits to be a principal point of the armour of salvation (1 Cor. xii. 10).

Now how should Frater P. or another test the truth of any message purporting to come from the Most High? On the astral plane, its phantoms are easily governed by the Pentagram, the Elemental Weapons, the Robes, the Godforms, and such childish toys. We set phantoms to chase phantoms. We make our Scin-Laeca[1] pure and hard and glittering, all glorious within, like the veritable daughter of the King; yet she is but the King’s daughter, the Nephesch adorned: she is not the King himself, the Holy Ruach or mind of man. As as we have seen in our chapter on Yoga[2], this mind is a very aspen; and as we may see in the last chapter of Captain Fuller’s “Star in the West,” this mind is a very cockpit of contradiction.

What then is the standard of truth? What tests shall we apply to revelation, when our tests of experience are found wanting? If I must doubt my eyes that have served me (well, on the whole) for so many years, must I not much more doubt my spiritual vision, my vision just open like a babe’s, my vision untested by comparison and uncriticized by reason?

Fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is God, whose method is simple as the divine Light, and subtle as the divine Fire, whose results are limpid as the divine Water, all-embracing as the divine Air, and solid as the divine Earth. Truth is the source, and Economy the course, of that marvellous stream that pours its living waters into the Ocean of apodeictic certainty, the Truth that is infinite in its infinity as the primal Truth which which it is identical is infinite in its Unity.

Need we say that we speak of the holy Qabalah? O science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine Author, without exaltation of soul, spirit, and body as by His favour they bathe in His lustral and illimitable Light?

It must first here be spoken of the Exoteric Qabalah to be found in books, a shell of that perfect fruit of the Tree of Life. Next we will deal with the esoteric teachings of it, as Frater P. was able to understand them. And of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden Way.

For the student unacquainted with the rudiments of the Qabalah we recommend the study of S. L. Mathers’ “Introduction” to his translation of the three principal books of the Zohar[3], and Westcott’s “Introduction to the Study of the Qabalah.” We venture to append a few quotations from the former document, which will show the elementary principles of calculation. Dr. Westcott’s little book is principally valuable for its able defence of the Qabalah as against exotericism and literalism.

[ « back to TOC ]


The literal Qabalah is . . . is divided into three parts: גמטריא, Gematria; נוטריקון, Notariqon; and תמורה, Temurah.

Gematria is a metathesis of the Greek word grammateia. It is based on the relative numerical values of words, as I have before remarked. Words of similar numerical values are considerered to be explanatory of each other, and this theory is also extended to phrases. Thus the letter Shin, ש, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words אלהים רוח, Ruach Elohim, the Spirit of the Elohim; and it is therefore a symbol of the spirit of the Elohim. For ר = 200, ו = 6, ח = 8, א = 1, ל = 30, ה = 5, י = 10, מ = 40; total = 300. Similarly the words אחד, Achad, Unity, One and אהבה, Ahebah, love, each = 13; or א = 1, ח = 8, ד = 4, total = 13; and א = 1, ה = 5, ב = 2, ה = 5, total = 13. Again, the name of the angel מפפרון, Metatron, and the name of the Deity, שדי, Shaddai, each make 314; so the one is taken as symbolical of the other. The angel Metatron is said to have been the conductor of the children of Israel through the wilderness, of whom God says, “My Name is in him.” With regard to Gematria of phrases (Gen. xlix, 10), שילה יבא, Yeba Shiloh = 358, which is the numeration of the word משיה, Messiah.[4] Thus also the passage, Gen. xviii. 2 שלשה והנה, Vehenna Shalisha, “And lo, three men,” equals in numerical value ורפאל גבריאל מיכאל אלו, Elo Mikhael Gabriel ve-Raphael, “These are Michael, Gabriel and Raphael;” for each phrase = 701. I think these instances will suffice to make clear the nature of Gematria, especially as many other will be found in the course of the ensuing work.

Notariqon is derived from the Latin word notarius, a shorthand writer. Of Notariqon there are two forms. In the first every letter of a word is taken for the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. Thus every letter of the word בראשית, Berashith, the first word in Genesis, is made the initial of a word, and we obtain תורה ישראל שיקבלו אלהים ראה בראשית, Be-Rashith Rahi Elohim Sheyequebelo Israel Torah, “In the beginning the Elohim saw that Israel would accept the Law.”

In this connection I may give six very interesting specimens of Notariqon formed from this same word בראשית by Solom Meir ben Moses, a Jewish Qabalist, who embraced the Christian faith in 1665, and took the name of Prosper Rugere. These all have a Christian tendency, and by their means Prosper converted another Jew, who had previously been bitterly opposed to Christianity.

  • The first is תמים יחר שלושתם אב רוח בן, Ben Ruach Ab, Shaloshethem Yechad Themim: “The Son, the Spirit, the Father, Their Trinity, Perfect Unity.”
  • The second is תעבודו יחר שלושתם אב רוח בן, Ben Ruach Ab, Shaloshethem Yechad Thaubodo: “The Son, the Spirit, the Father, ye shall equally worship Their Trinity.”
  • The third is תעבודו ישוע שמו אשר ראשנוי בבורי, Bekori Rashuni Asher Shamo Yeshuah Thaubodo: “Ye shall worship My first-born, My first, whose Name is Jesus.”
  • The fourth is תעבודו ישוע שמו אשר בןr בבוא, Beboa Rabban Ashar Shamo Yeshuah Thaubado: “When the Master is come whose Name is Jesus ye shall worship.”
  • The fifth is, תאשרוח ישוע שתלד אבהר ראויח בתולה, Betulah Raviah Abachar Shethaled Yeshuah Thrashroah, “I will choose a virgin worthy to bring forth Jesus, and ye shall call her blessed.”
  • The sixth is, אסבלו ישוע שנופי אסתתר רצפים בעונת, Beaugoth Ratzephim Assattar Shegopi Yeshuah Thakelo, “I will hide mayself in cake (baked with) coals, for ye shall eat Jesus, my body.”

The Qabalistical importance of these sentences as bearing upon the doctrines of Christianity can hardly be overrated.

The second form of Notariqon is the exact reverse of the first. By this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. Thus the Qabalah is called נסתרח הבמה, Chokham Nesethrah, “the secret wisdom”; and if we take the initials of these two words ה and נ we form by the second kind of Notariqon the word הן, Chen, “grace.”[5] Similarly, from the initials and finals of the words השמימה לנו יעלה מי, Mi Iaulah Leno ha-Shamayimah, “Who shall go up to heaven?” (Deuteronomy xxx, 12) are forms מילה, Milah, “Circumcision,” and יהוה, the Tetragrammaton, implying that God hath ordained circumcision as the way to heaven.

Temurah is permutation. According to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. Thus the alphabet is bent exactly in half, in the middle, and one half is put over the other; and then by changing alternately the first letter or the first two letters at the beginning of the second line, twenty-two commutations are produced. These are called the “Table of the Combinations of Tziruph (צירוף)”. For example’s sake, I will give the method called אלבת, Albath, thus:

11 10 9 8 7 6 5 4 3 2 1
כ י ט ח ז ו ה ד ג ב א
מ נ ס ע פ צ ק ר ש ת ל

Each method takes its name from the first two pairs comprising it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter. Thus, by Albath, from רוח, Ruach, is formed דצע, Detzau. The names of the other twenty-one methods are: אבגת, אגדת, אדבג, אהבד, אובה, אהבז, אטבה, איבט, אבבי, אלבב, אמבל, אנבמ, אסבנ, אעבס, אפבע, אצבפ, אקבצ, אשבר and אתבש. To these must be added the modes אבגד and אלבם. Then comes the “Rational Table of Tziruph,” another set of twenty-two combinations.[6] There are also three “Tables of the Commutations,” known respectively as the Right, the Averse, and the Irregular. To make any of these, a square, containing 484 squares, should be made, and the letters written in. For the “Right Table” write the alphabet across from right to left: in the second from of squares do the same but begin with ב and end with א; in the third begin with ג and end with ב; and so no. For the “Averse Table” write the alphabet from right to left backwards, beginning with ת and ending with א; in the second row begin with ש and end with ת, &c. The “Irregular Table” would take too long to describe.[7] Besides all these, there is the method called תשרק, Thashraq, which is simply writing a word backwards.

There is one more very important form, called the “Qabalah of the Nine Chambers” or בכר איק, Aiq Bekar. It is thus formed:

300 30 3 200 20 2 100 10 1
ש ל נ ר כ ב ק י א
600 60 6 500 50 5 400 40 4
ם ס ו ד נ ה ת מ ד
900 90 9 800 80 8 700 70 7
ץ צ ט ף
פ ח ף ע ז

I have put the numeration of each letter above to show the affinity between the letters in each chamber. Sometimes this is used as a cipher, by taking the portions of the figure to show the letter they contain, putting one point for the first letter, two for the second, &c.[8] Thus the right angle, containing איק, will answer for the letter ק if it have three dots or points within it. Again, a square will answer for ה, נ or ד, according to whether it has one, two, or three points respectively placed within it. So also with regard to the other letters. But there are many other ways of employing the Qabalah of the Nine Chambers, which I have not space to describe. I will merely mention, as an example, that by the mode of Temura called אתבש, Athbash, it is found that in Jeremiah xxv, 26, the word ששכ, Sheshakh, symbolizes בבל, Babel.

Besides all these rules, there are certain meanings hidden in the shape of the letters of the Hebrew alphabet; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the variations found in the spelling of certain words, which have a letter more in some places than they have in others; in peculiarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant.

For example, the shape of the Hebrew letter Aleph, א, is said to symbolise a Vau, ו, between a Yod, י, and a Daleth, ד; and thus the letter itself represents the word יוד, Yod. Similarly the shape of the letter He, ה, represents a Daleth, ד, with a Yod, י, written at the lower left-hand corner, &c.

In Isaiah ix, 6, 7, the word לםרבה, Lemarbah, for multiplying, is written with the character ם (M final) in the middle of the word, instead of the ordinary initial and medial מ. The consequence of this is that the total numerical value of the word, insted of being 30 + 40 + 200 + 2 + 5 = 277, is 30 + 600 + 200 + 2 + 5 = 837 = (by Gematria) זל תת, Tat Zal, the Profuse Giver. Thus, by writing the Mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning.

. . .

It is to be further noted with regard to the first word in the Bible, בראשית, Berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the Trinity: בן, Ben, the Son; רוח, Ruach, the Spirit; and אב, Ab, the Father. Furthermore the first letter of the Bible is ב, which is the initial letter of ברבה, Berakhah, blessing; and not a, which is that of ארר, Arar, cursing. Again, the letters of Berashith, taking their numerical powers, express the number of years between the Creation and the Birth of Christ, thus: ב = 2000, ר = 200, א = 1000, ש = 300, י = 10, and ת = 400: total = 3910 years, being the time in round numbers.[9] Pico della Mirandola[10] gives the following working out of בראשית: By joining the third letter, א, to the first, ב, אב, Ab, Father is obtained. If to the first letter, ב, doubled, the second letter, ר, be added, it makes בבר, be-Bar, in or through the Son. If all the letters be read except the first, it makes ראשית, Rashith, the beginning. If with the fourth letter, ש, the first ב and the last t be counted, it makes שבת, Sehebeth, the end or rest. If the first three letters be taken, they make ברא, Bera, created. If, omitting the first, the three following be taken, they make ראש, Rash, head. If, omitting the two first, the next two be taken, they give אש, Ash, fire. If the fourth and last be joined, they give שת, Sheth, foundation. Again, if the second letter be put before the first, it makes רב, Rab, great. If after the third be placed the fifth and fourth, it gives איש, Aish, man. If to the two first be joined the two last, they give ברית, Berith, covenant. And if the first be added to the last, it gives תב, Theb, which is sometimes used for תוב, Thob, good.

. . .

There are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the Sephiroth not yet called into being, and they are concentrated in Kether, which in this sense is the Malkuth of the hidden ideas of the Sephiroth. I will explain this. The first veil of the negative existence is the אין, Ain, Negativity. This word consists of three letters, which thus shadow forth the first three Sephiroth or numbers. The second veil is the סוף אין, Ain-Soph, the Limitless. This title consists of six letters and shadows forth the idea of the first six Sephiroth or numbers. The third veil is the אור סוף אין, Ain Soph Aur, the Limitless Light.

This again consists of nine letters, and symbolizes the first nine Sephiroth, but of course in their hidden idea only. But when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in Arabic numerals, where the circle 0 represents the Negative, and the 1 the Unity. Thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested Sephiroth, Kether, the Crown, the First Sephira; which therefore may be said to be the Malkuth or number ten of the hidden Sephiroth. Thus “Kether is in Malkuth, and Malkuth is in Kether.” Or, as an alchemical writer of great repute (Thomas Vaughan, better known as Eugenius Philalethes) say (in Euphrates, or The Waters of the East), apparently quoting from Proclus: “That the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner.” But in as much as negative existence is a subject incapable of definition, as I have before shown,[11] it is rather consideed by the Qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. Such epithets are “The Concealed of the Concealed,” “The Ancient of the Ancient Ones,” the “Most Holy Ancient One,” &c.

I must now explain the real meaning of the terms Sephira and Sephiroth. The first is singular, the second is plural. The best rendering of the word is “numerical emanation.” There are ten Sephiroth, which are the most abstract forms of the ten numbers of the decimal scale — i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. Therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the Qabalah we reason of the Deity by the abstract forms of the numbers; in other words, by the ספירות, Sephiroth. It was from this ancient Oriental theory that Pythagoras derived his numerical symbolic ideas.[12]

Among these Sephiroth, jointly and severally, we find the development of the persons and attributes of God. Of these some are male and some are female. Now, for some reason or other best known to themselves, the translators of the Bible have crowded out of existence and smothered up every reference to the fact that the Deity is both masculine and feminine. They have translated a feminine plural by a masculine singular in the case of the word Elohim. They have, however, left an inadvertent admission of their knowledge that it was plural in Genesis i, 26: “And the Elohim said: Let us make man.” Again (v. 27), how could Adam be made in the image of the Elohim, male and female, unless the Elohim were male and female also? The world Elohim is a plural formed from the feminine singular אלה, Eloh, by adding ים to the word. But in as much as ים is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word Elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. Now, we hear much of the Father and the Son, but we hear nothing of the Mother in the ordinary religions of the day. But in the Qabalah we find that the Ancient of Days conforms Himself simultaneously into the Father and the Mother, and thus begets the Son. Now, this Mother is Elohim. Again, we are usually told that the Holy Spirit is Masculine. But the word רוח, Ruach, Spirit, is feminine, as appears from the following passage of the Sepher Yetzirah: חיים אלהים רור אהת, Achath (feminine, not Achad, masculine) Ruach Elohim Chayyim: “One is is She the Spirit of the Elohim of Life.”

Now, we find that before the Deity conformed Himself thus — i.e., as male and female — that the worlds of the universe could not subsist, or, in the words of Genesis (i, 2) “The earth was formless and void.” These prior worlds are considered to be symbolized by the “kings that reigned in the land of Edom, before there reigned a king over the children of Israel”,[13] and they are therefore spoken of in the Qabalah as the “Edomite kings.” This will be found fully explained in various parts of this work.

We now come to the consideration of the first Sephira, or the Number One, the Monad of Pythagoras. In this number are the other nine hidden. It is indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. Thus is it a fitting representative of the great unchangeable Father of all. Now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. In its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. Now, the zero, 0, is incapable even of addition, just as also is negative existence. How, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? By reflection of itself. For though 0 be incapable of definition,[14] 1 is definable. And the effect of a definition is to form an Eidolon, duplicate, or image of the thing defined. Thus, then, we obtain a duad composed of 1 and its reflection. Now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. Thus, then, is it the father of all numbers, and a fitting type of the Father of all things.

The name of the first Sephira is כתר, Kether, the Crown. The Divine Name attributed to it is the Name of the Father given in Exodus iii, 14: אהיה, Eheieh, I AM. It signifies Existence.

This first Sephira contained the other nine, and produced them in succession, thus: —

The number 2, or the Duad. The name of the second Sephira is הבמה, Chokmah, Wisdom, a masculine active potency reflected from Kether, as I have before explained. This Sephira is the active and evident Father, to whom the Mother is united, who is the number 3. This second Sephira is represented by the Divine Names, יה, Yah, and יהוה, IHVH; and among the angelic hosts by אופנים, Auphamim, the Wheels. It is also called אב, Ab, the Father.

The third Sephira, or Triad, is a feminine passive potency, called בינה, Binah, the Understanding, who is co-equal with Chokmah. For Chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. Thus this Sephira completes and makes evident the supernal Trinity. It is also called אמא, Ama, Mother, and אימא, Aima, the great productive Mother,[15] who is eternally conjoined with אב, the Father, for the maintenance of the Universe in order. Therefore she is the most evident form in which can know the Father, and therefore is she worthy of all honour. She is the supernal Mother, co-equal with Chokmah, and the great feminine form of God, the Elohim,[16] in whose image man and woman are created, according to the teaching of the Qabalah, equal before God. Woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called Christians to make her. Aima is the woman described in the Apocalypse (ch xii).[17] This third Sephirah is also sometimes called the Great Sea. To her are attributed the Divine Names אלהים, Elohim, and אלהים יהוה; and the Angelic Order אראלים, Aralim, the Thrones. She is the supernal Mother, as distinguished from Malkuth, the inferior Mother, Bride and Queen.

The number 4. This union of the second and third Sephiroth produced הסד, Chesed, Mercy or Love, also called גדולה, Gedulah, Greatness or Magnificence; a masculine potency represented by the Divine Name אל, El, the Mighty One, and the angelic name השמלים, Chashmalim, Scintillating Flames (Ezekiel iv, 4).

The number 5. From this emanated the feminine passive potency גבורה, Geburah, Strength or Fortitude; or רין, Deen, Justice; represented by the Divine Names גבור אלהים, Elohim Gibor, and אהל, Elah, and the angelic name שרפים, Seraphim (Isaiah vi, 6). This Sephira is also called פּהד, Pachad, Fear.

The number 6. And from these two issued the uniting Sephirah, תפארת, Tiphereth, Beauty or Mildness,[18] represented by the Divine Name ודעת אלוה, Eloah va-Daath, and the angelic names שנאנים, Shinanim (Psalm lxviii, 18) or מלכים, Melekim, Kings. Thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the Sephiroth is complete. This Sephira, or “Path” or “Numeration” — for by these latter appellations the emanations are sometimes called — together with the fourth, fifth, seventh, eighth, and ninth Sephiroth, is spoken of as אנפּין זעיר, Zauir Anpin, the Lesser Contenance, or Microprosopus, by way of antithesis to Macroprosopus, or the Vast Countance, which is one of the names of Kether, the first Sephira. The six Sephiroth of which Zauir Anpin is composed, are then called His six members. He is also called מלך, Melekh, the King.

The number 7. The seventh Sephira is נצה, Netzach, or Firmness and Victory, corresponding to the Divine Name צבאות יהוה, IHVH Tzabaoth, the Lord of Armies, and the angelic names אלהים, Elohim, Gods, and תרשישים, Tarshishim, the brilliant ones (Daniel x, 6).

The number 8. Thence proceeded the feminine passive potency dwh, Hod, Splendour, answering to the Divine Name צבאות אלהים, Elohim Tzabaoth, the Gods of Armies, and among the angels to אלהים בני, Beni Elohim, the sons of the Gods (Genesis vi, 4).

The number 9. These two produced יסוד, Yesod, the Foundation or Basis, represented by חי אל, the Mighty Living One, and שדי, Shaddai: and among the angels by אשים, Aishim, the Flames (Psalms civ, 4), yielding the third Trinity of the Sephiroth.

The number 10. From this ninth Sephira came the tenth and last, thus completing the decad of the numbers. It is called מלכות, Malkuth, the Kingdom, and also the Queen, Matrona, the inferior Mother, the Bride of Microprosopus; and שכינה, Shekinah,[19] represented by the Divine Name אדני, Adonai,[20] and among the angelic hosts by the Kerubim, כרובים.

Now, each of these Sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the Sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the Sephira which immediately follows it. But there is no Sephira anterior to Kether, nor is there a Sephira which succeeds Malkuth. By these remarks it will be understood how Chokmah is a feminine noun, though marking a masculine Sephira. The connecting link of the Sephiroth is the Ruach, spirit, from Mezla, the hidden influence.

I will now add a few more remarks on the qabalistical meaning of the term מתקלא, Metheqela, balance. In each of the three trinities or triads of the Sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. In this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting Sephira as the beam which joins them. Thus, then, the term balance may be said to symbolize the Triune, Trinity in Unity, and the Unity represented by the central point of the beam. But, again, in the Sephiroth there is a triple Trinity, the upper, lower and middle. Now, these three are represented thus: the supernal, or highest, but the Crown, Kether; the middle by the King, and the inferior by the Queen; which will be the greatest trinity. And the earthly correlatives of these will be the primum mobile, the sun and the moon. Here we at once find alchemical symbolism.

. . .

The Sephiroth are further divided into three pillars – the right-hand Pillar of Mercy, consisting of the second, fourth, and seventh emanations; the left-hand Pillar of Judgement, consisting of the third, fifth, and eighth; and the Middle Pillar of Mildness, consisting of the first, sixths, ninth, and tenth emanations.

In their totality and unity the ten Sephiroth represent the archetypal man, קדמון אדם, Adam Qadmon, the Protogonos. In looking at the Sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, מושכל עולם, Olahm Mevshekal. The second triad corresponds to the moral world מורגש עולם, Olahm Morgash. The third represents power and stability, and is therefore called the material world, המוטבע עולם, Olahm ha-Mevetbau. These three aspects are called the faces, אנפּין, Anpin. Thus is the tree of life, ההיים עץ, Otz Chaiim[21] formed; the first triad being placed above, the second and third below, in such a manner that the three masculine Sephiroth are on the right, three feminine on the left, whilst the four uniting Sephiroth occupy the centre. This is the qabalistical “tree of life,” on which all things depend. There is considerable analogy between this and the tree Yggdrasil of the Scandinavians.

I have already remarked that there is one trinity which comprises all the Sephiroth, and that it consists of the crown, the king, and the queen. (In some senses this is the Christian Trinity of Father, Son and Holy Spirit, which in their highest divine nature are symbolized by the first three Sephiroth, Kether, Chokmah, and Binah.) It is the Trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. But according to the Qabalah, before the complete form of the heavenly man (the ten Sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.[22] These primordial worlds are called the “kings of ancient time” and the “kings of Edom who reigned before the monarchs of Israel.” In this sense, Edom is the world of unbalanced force, and Israel is the balanced Sephiroth (Genesis xxxvi, 31). This important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the Zohar.

Now the Sephiroth are also called the World of Emanations, or the Atziluthic World, or archetypal world, אצילות עולם, Olahm Atziluth; and this world gave birth to three other worlds, each containing a repetition of the Sephiroth, but in a descending scale of brightness.

The second world is the Britic world, הבריאה עולם, Olahm ha-Briah, the world of creation, also called כורסיא, Korsia, the throne. It is an immediate emnation from the world of Atziluth, whose ten Sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter.

The third is the Yetziratic world, היצירה עולם, Olahm ha-Yetzirah, or world of formation and of Angels, which proceeds from Briah, and though less refined in substance, is still without matter. It is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man.

The fourth is the Assiatic world, העשיה עולם, Olahm ha-Assiah, the world of action, called also the world of shells, הקליפּות עולם, Olahm ha-Qliphoth, which is this world of matter, made up of the grosser elements of the other three. In it is also the abode of the evil spirits which are called “the shells” by the Qabalah, קליפּות, Qliphoth, material shells. The devils are divided into ten classes, and have suitable habitations (See Tables in 777).[23]

The Demons are the grossest and most deficient of all forms. Their ten degrees aswer to decad of the Sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. The two first are nothing but absence of visible form and organization. The third is the abode of darkness. Next follow seven Hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. Their prince is סמאל, Samael, the angel of poison and of death.[24] His wife is the harlot, or woman of whoredom, זנונים אשת, Isheth Zanunim;[25] and united they are called the Beast, היוא, Chioa. Thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal Creative One. Samael is considered to be identical with Satan.

The name of the Deity, which we call Jehovah, is in Hebrew a name of four letters, יהוה; and the true pronunciation of it is known to very few. I myself know some score of different mystical pronunciations of it. The true pronunciation is a most secret arcanum, and is a secret of secrets. “He who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe.” Therefore when a devout Jew comes upon it in reading from the Scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name אדני, Adonai, Lord. The radical meaning of the word is “to be,” and it is thus, like אהיה, Eheieh, a glyph of existence. It is capable of twelve transpositions, which all convey the meaning of “to be”; it is the only word that will bear so many transpositions without its meaning being altered. They are called the “twelve banners of the mighty Name” and are said by some to rule the twelve signs of the Zodiac. These are the twelve banners: – יהוה, יההו, יוהה, הוהי, הויה, ההיו, וההי, ויהה, והיח, היהו, היוה, ההוי. There are three other tetragrammatic names, which are אהיה, Eheieh, existence; אדני, Adonai, Lord; and אגלא, Agla. This last is not, properly speaking, a word, but is a notariqon of the sentence אדני עולםl גבור אתה, Ateh Gibor le-Olahm Adonai, “Thou art mighty for ever, O Lord!” A brief explanation of Agla is this: A, the one first; A, the one last; G, the Trinity in Unity; L, the completion of the Great Work.

. . .

But יהוה, the Tetragrammaton, as we shall presently see, contains all the Sephiroth with the exception of Kether, and specially signifies the Lesser Countenance, Microprosopus, the King of the qabalistic Sephirothic greatest Trinity, and the Son in His human incarnation in the Christian acceptation of the Trinity. Therefore, as the Son reveals the Father, so does יהוה reveal אהיה.

And אדני is the Queen “by whom alone Tetragrammaton can be grasped,” whose exaltation into Binah is found in the Christian Assumption of the Virgin.

The Tetragrammaton יהוה is referred to the Sephiroth thus: the uppermost point of the letter Yod, י, is said to refer to Kether; the letter י itself to Chokmah, the father of Microprosopus; the letter ה, or “the supernal He” to Binah, the supernal Mother; the letter ו to the next six Sephiroth, which are called the six members of Microprosopus (and six is the numerical value of ו); lastly, the letter ה, the “inferior He” to Malkuth, the tenth Sephira, the Bride of Microprosopus.

Advanced students should then go to the fountain head, Knorr von Rosenroth’s “Kabbala denudata,” and study for themselves.[26] It should not prove easy; Frater P., after years of study, confessed: “I cannot get much out of von Rosenroth”; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von Rosenroth himself never understood in any deeper sense. As a book of reference to the hierarchical correspondences of the Qabalah, of course 777 stands alone and unrivalled.

The Graphic Qabalah has already been fully illustrated in this treatise. See Illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.[27]

By far the best and most concise account of the method of the Qabalah is that by an unknown author,[28] which Mr Aleister Crowley has printed at the end of the first volume of his Collected Works, and which we here reprint in full.

[ « back to TOC ]


The Evolution of Things is thus described by the Qabalists.

First is Nothing, or the Absence of Things, אין, which does not mean and cannot mean Negatively Existing (if such an Idea can be said to mean anything), as S. Liddell MacGregor Mathers, who misread the Text and stultified the Commentary by the Light of his own Ignorance of Hebrew and Philosophy, pretends in his Translation of v. Rosenroth. Second is Without Limit סוף אין, i.e., Infinite Space.

This is the primal Dualism of Infinity; the infinitely small and the infinitely great. The Clash of these produces a finite positive Idea which happens (see בראשית[29] for a more careful study, though I must not be understood to indorse every Word in our Poet-Philosopher’s Thesis) to be Light, אור. This word אור is most important. It symbolises the Universe immediately after Chaos, the Confusion or Clash of the Infinite Opposites. א {HB:Aleph} is the Egg of Matter; ו {HB:Yod} is ♉, the Bull, or Energy-Motion; and ר {HB:Resh} is the Sun, or organised and moving System of Orbs. The three Letters of אור thus repeat the three Ideas. The Nature of אור is this analysed, under the figure of the ten Numbers and the 22 Letters which together compose what the Rosicrucians have diagrammatised under the name of Minutum Mundum. It will be noticed that every Number and Letter has its “Correspondence” in Ideas of every Sort; so that any given Object can be analysed in Terms of the 32. If I see a blue Star, I should regard it as a Manifestation of Chesed, Water, the Moon, Salt the Alchemical Principle, Sagittarius or What not, in respect of its Blueness — one would have to decide which from other Data — and refer it to the XVIIth Key of the Taro in Respect of its Starriness.

The Use of these Attributions is lengthy and various: I cannot dwell upon it: but I will give one Example.

If I wish to visit the Sphere of Geburah, I use the Colours and Forces appropriate: I go there: if the Objects which then appear to my spiritual Vision are harmonious therewith, it is a Test of their Truth.

So also, to construct a Talisman, or to invoke a Spirit.

The methods of discovering Dogma from sacred Words are also numerous and important: I may mention: —

(a) The Doctrine of Sympathies: drawn from the total Numeration of a Word, when identical with, or a Multiple or Submultiple of, or a Metathesis of, that of another Word.
(b) The Method of finding the Least Number of a Word, by adding (and re-adding) the Digits of its total Number, and taking the corresponding Key of the Taro as a Key to the Meaning of the Word.
(c) The Method of Analogies drawn from the Shape of the Letters.
(d) The Method of Deductions drawn from the Meanings and Correspondence of the Letters.
(e) The Method of Acrostics drawn from the Letters. This Mode is only valid for Adepts of the highest Grades, and then under quite exceptional and rare Conditions.
(f) The Method of Transpositions and Transmutations of the Letters, which suggest Analogies, even when they fail to explain in direct Fashion.

All these and their Varieties and Combinations, with some other more abstruse or less important Methods, may be used to unlock the Secret of a Word.
Of course with Powers so wide it is easy for the Partisan to find his favourite Meaning in any Word. Even the formal Proof 0 = 1 = 2 = 3 = 4 = 5 = . . . . . . . = n is possible.

But the Adept who worked out this Theorem, with the very Intent to discredit the Qabalistc Mode of Research, was suddenly dumbfounded by the Fact that he had actually stumbled upon the Qabalistic Proof of Pantheism or Monism.

What really happens is that the Adept sits down and performs many useless Tricks with the Figures, without Result.

Suddenly the Lux dawns, and the Problem is solved.

The Rationalist explains this by Inspiration, the superstitious Man by Mathematics.

I give an Example of the Way in which one works. Let us take IAO, one of the “Barbarous Names of Evocation,” of which those who have wished to conceal their own Glory by adopting the Authority of Zarathustra have said that in the holy Ceremonies it has an ineffable Power.

But what Kind of Power? By the Qabalah we can find out the Force of the Name IAO.

We can spell it in Hebrew יאו or יאע. The Qabalah will even tell us which is the true Way. Let us however suppose that it is spelt יאו. This adds up to 17.

But first of all it strikes us that I, A, and O are the three Letters associated with the three Letters ה in the great Name of Six Letters, אהיהזה, which combines אהיה and יהוה, Macroprosopus and Microprosopus. Now these feminine Letters ה conceal the “Three Mothers” of the Alphabet א, מ, and ש. Replace these, and we get אשימוא, which adds up to 358, the Number alike of נחש, the Serpent of Genesis, and the Messiah. We thus look for redeeming Power in IAO, and for the Masculine Aspect of that Power.

Now we will see how that Power works. We have a curious Dictionary, which was made by a very learned Man, in which the Numbers from 1 to 10,000 fill the left hand Column, in Order, and opposite them are written all the sacred or important Words which add up to each Number.[30]

We take this Book, and look at 17. We find that 17 is the number of Squares in the Swastika, which is the Whirling Disc or Thunderbolt. Also there is חוג, a 'circle' or 'orbit'; זוד, to 'seethe' or 'boil'; and some other Words, which we will neglect in this Example, though we should not dare to do so if we were really trying to find out a Thing we none of us knew. To help our Deduction about Redemption, too, we find חדה, to 'brighten' or 'make glad'.

We also work in another Way. I is the Straight Line or Central Pillar of the Temple of Life; also it stands for Unity, and for the Generative Force. A is the Pentagram, which means the Will of Man working Redemption. O is the Circle from which everything came, also Nothingness, and the Female, who absorbs the Male. The Progress of the Name shows then the Way from Life to Nirvana by means of the Will: and is a Hieroglyph of the Great Work.

Look at all our Meanings! Every one of them shows that the Name, if it has any Power at all, and that we must try, has the Power to redeem us from the Love of Life which is the Cause of Life, by its masculine Whirlings, and to gladden us and to bring us to the Bosom of the Great Mother, Death.

Before what is known as the Equinox of the Gods, a little While ago, there was an initiated Formula which expressed these Ideas to the Wise. As these Formulas are done with, it is of no Consequence if I reveal them. Truth is not eternal, any more than God; and it would be but a poor God that could and did not alter his Ways at his Pleasure.

This Formula was used to open the Vault of the Mystic Mountain of Abiegnus, within which lay (so the Ceremony of Initiation supposed) the Body of our Father Christian Rosen Creutz, to be discovered by the Brethren with the Postulant as said in the Book called Fama Fraternitatis.

There are three Officers, and they repeat the Analysis of the Word as follows:

Chief. Let us analyse the Key Word — I.
2nd. N.
3rd. R.
All. I.
Chief. Yod. י
2nd. Nun. נ
3rd. Resh. ר
All. Yod. י
Chief. Virgo (♍ ) Isis, Mighty Mother.
2nd. Scorpio (♏) Apophis, Destroyer.
3rd. Sol (☉) Osiris, slain and rise.
All. Isis, Apophis, Osiris, IAO.

All spread Arms as if on a Cross, and say: —

The Sign of Osiris slain!

Chief bows his Head to the Left, raises his Right Arm, and lowers his Left, keeping the Elbow and right Angles, thus forming the letter (also the Swastika).

The Sign of the Mourning of Isis.

2nd. With erect Head, raises his Arms to form a V (but really to form the triple Tongue of Flame, the Spirit), and says: —

The Sign of Apophis and Typhon.

3rd. Bows his Head and crosses his Arms on his Breast (to form the Pentagram).

The Sign of Osiris risen.

All give the Sign of the Cross, and say: —

L. V. X.

Then the Sign of Osiris risen, and say: —

Lux, the Light of the Cross.

This Formula, on which one may meditate for Years without exhausting its wonderful Harmonics, gives an excellent Idea of the Way in which Qabalistic Analysis is conduct.

First, the Letters have been written in Hebrew Characters.

Then the Attributions of them to the Zodiac and to Planets are substituted, and the Names of Egyptian Gods belonging to these are invoked.

The Christian Idea of I.N.R.I. is confirmed by these, while their Initials form the sacred Word of the Gnostics. That is, IAO. From the Character of the Deities and their Functions are deduced their Signs, and these are found to signal (as it were) the word Lux (אור), which itself is contained in the Cross.

A careful Study of these Ideas, and of the Table of Correspondences, which one of our English Brethren is making,[31] will enable him to discover a very great Deal of Matter for Thought in these Poems which an untutored Person would pass by.

. . .

To return to the general Dogma of the Qabalists.

The Figure of Minutum Mundum will show how they suppose one Quality to proceed from the last, first in the pure God-World Atziluth, then in the Angel-World Briah, and so on down to the Demon-Worlds, which are however not thus organised. They are rather Material that was shed off in the Course of Evolution, like the Sloughs of a Serpent, from which comes their Name of Shells, or Husks.

Apart from silly Questions as to whether the Order of the Emanations is confirmed by Palæontology, a Question it is quite impertinent to discuss, there is no doubt the Sephiroth are types of Evolution as opposed to Catastrophe and Creation.

The great Charge against this Philosophy is founded on its alleged Affinities with Scholastic Realism. But the Charge is not very true. No Doubt but they did suppose vast Storehouses of “Things of One Kind” from which, pure or minggled, all other Things did proceed.

Since ג, a Camel, refers to the Moon, they did say that a Camel and the Moon were sympathetic, and came, that Part of them, from a common Principle: and that a Camel being yellow brown, it partook of the Earth Nature, to which that Colour is given.

They thence said that by taking all the Nature involved, and by blending them in the just Proportions, one might have a Camel.

But this is no more than is said by the Upholders of the Atomic Theory.

They have their Storehouses of Carbon, Oxyen, and such (not in one Place, but no more is Geburah in one Place), and what is Organic Chemistry but the Production of useful Compounds whose Nature is deduced absolutely from theoretical Considerations long before it is ever produced in the Laboratory?

The difference, you will say, is that the Qabalists maintain a Mind of each Kind behind each Class of Things of one Kind; but so did Berkeley, and his Argument in that Respect is, as the great Huxley showed, irrefragable. For by the Universe I mean the Sensible; any other is Not to be Known: and the Sensible is dependent upon Mind. Nay, though the Sensible is said to be an Argument of a Universe Insensible, the latter becomes sensible in Mind as soon as the Argument is accepted, and disappears with its Rejection.

Nor is the Qabalah dependent upon its Realism, and its Application to the Works magical — but I am defending a Philosophy which I was asked to describe, and this is not lawful.

A great Deal may be learned from the Translation of the Zohar by S. Liddell Macgregor Mathers, and his Introduction thereto, though for those who have Latin and some acquaintence with Hebrew it is better to study the Kabbala Denudata of Knorr von Rosenroth, in Despite of the heavy Price; for the Translator has distorted the Text and its Comment to suit his belief in a supreme Personal God, and in that degraded Form of the Doctrine of Feminism which is so popular with the Emasculate.

The Sephiroth are grouped in various Ways. There is a Superior Triad or Trinity; a Hexad; and Malkuth: the Crown, the Father, and the Mother; the Son or King; and the Bride.

Also, a Division into seven Palaces, seven Planes, three Pillars or Columns: and the like.

The Flashing Sword follows the Course of the Numbers and the Serpent Nechushtan or of Wisdom crawls up the Paths which join them upon the Tree of Life, namely the Letters.

It is important to explain the Position of Daath or Knowledge upon the Tree. It is called the Child of Chokmah and Binah, but it hath no Place. But it is really the Apex of a Pyramid of which the three first Numbers form the Base.

Now the Tree, or Minutum Mundum, is a Figure in a Plane of a solid Universe. Daath, being above the Plane, is therefore a Figure of a Force in four Dimensions, and thus it is the Object of the Magnum Opus. The three Paths which connect it with the First Trinity are the three lost Letters or Fathers of the Hebrew Alphabet.

In Daath is said to be the Head of the great Serpent Nechesh or Leviathan, called Evil to conceal its Holiness (נהש = 358 = משיה, the Messiah or Redeemer, and לויתן = 496 = מלכות, the Bride.) It is identical with the Kundalini of the Hindu Philosophy, the Kwan-se-on of the Mongolian Peoples, and means the magical Force in Man, which is the sexual Force applied to the Brain, Heart, and other Organs, and redeemeth him. The gradual Disclosure of these magical Secrets to the Poet may be traced in these Volumes,[32] which it has been my Privilege to be asked to explain. It has been impossible to do more than place in the Hands of any intelligent Person the Keys which will permit him to unlock the many Beautiful Chambers of Holiness in these Palaces and Gardens of Beauty and Pleasure.

Of the results of the method we possess one flawless gem, already printed in the EQUINOX (Vol. II. pp. 163-185), “A Note on Genesis” by V.H. Fra. I.A.

From this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. Let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding Temple of Truth.

1. Gematria.

The number 777 affords a good example of the legitimate and illegitimate deductions to be drawn. It represents the sentence חיים אלהים רוח אחת, “One is the Spirit of the Living God,” and also הקלפּות עלאהם, “The world of the Shells (excrements — the demon-world).”

Now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos — unless in that exalted grade in which “The One is the Many.” But the compiler of Liber 777 was a great Qabalist when he thus entitled his book; for he meant to imply, “One is the Spirit of the Living God,” i.e. I have in this book unified all the diverse symbols of the world; also also, “the world of shells,” i.e. this book is full of mere dead symbols; do not mistake them for the living Truth. Further, he had an academic reason for his choice of a number; for the tabulation of the book is from Kether to Malkuth, the course of the Flaming Sword; and if this sword be drawn upon the Tree of Life, the numeration of the Paths over which it passes (taking ג, 3, as the non-existent path from Binah to Chesed, since it connects Macroprosopus and Microprosopus) is 777. [See Diagrams 2 and 12[33]]

To take another example, it is no mere coincidence that 463, the Staff of Moses, is ת, ס, ג, the paths of the Middle Pillar; no mere coincides that 26, יהוה, is 1 + 6 + 9 + 10, the Sephiroth of the Middle Pillar. But ought we not to have some supreme Name for 489, their sum, the Middle Pillar perfect? Yet the Sepher Sephiroth is silent. (We find only 489 = גמול משלם, the avenger. Ed.)

Again, 111 is Aleph, the Unity, but also אפּל, thick Darkness, and אסן, Sudden Death. This can only be interpreted as meaning the annihilation of the individual in the Unity, and the Darkness which is the Threshold of the Unity; in other words, one must be an expert in Samadhi before this simple Gematria has any proper meaning. How, then, can it serve the student in his research? The uninitiated would expect Life and Light in the One; only by experience can he know that to man the Godhead must be expressed by those things which most he fears.

We here purposely avoid dwelling on the mere silliness of many Gematria correspondences, e.g., the equality of the Qliphoth of one sign with the Intelligence of another. Such misses are more frequent than such hits as אחד, Unity, 13 = אהבה, Love, 13.

The argument is an argument in a circle. “Only an adept can understand the Qabalah,” just as (in Buddhism) Sakyamuni said, “Only an Arahat can understand the Dhamma.”

In this light, indeed, the Qabalah seems little more than a convenient language for recording experience.

We may mention in passing that Frater P. never acquiesced in the obvious “cook” of arguing x = y + 1x = y, by assuming that x should add one to itself “for the concealed unity.” Why shouldn’t y have a little concealed unity of its own?[34]

That the method should ever have been accepted by any Qabalist argues a bankruptcy of ingenuity beyond belief. In all conscience, it is easy enough to fake identities by less obviously card-sharping methods!

2. Notariqon.

The absurdity of this method needs little indication. The most unsophisticated can draw pity and amusement from Mr Mathers’ Jew, converted by the Notariqons of “Berashith.” True, F.I.A.T. is Flatus, Ignis, Aqua, Terra; showing the Creator as Tetragrammaton, the synthesis of the four elements; showing the Eternal Fiat as the equilibrated powers of Nature. But what forbits Fecit Ignavus Animam Terrae,[35] or any other convenient blasphemy, such as Buddha would applaud?

Why not take our converted Jew and restore him to the Ghetto with Ben, Ruach, Ab, Sheol! — IHVH, Thora?[36] Why not take the sacred 'Icquj of the Christian who thought it meant Ihsouj Cristoj Qeou 'Uioj Swthr[37] and make him a pagan with “'Isidox Xarix Qhsauroj 'Uiwn Sofiax”?[38]

Why not argue that Christ in cursing the fig, F.I.G., wished to attack Kant’s dogmas of Freewill, Immortality, God?

3. Temurah.

Here again the multiplicity of our methods makes our method too pliable to be reliable. Should we argue that בבל = ששכ (620) by the method of Athbash, and that therefore בבל symbolises Kether (620)? Why, בבל is confusion, the very opposite of Kether.

Why Athbash? Why not Abshath? or Agrath? or any other of the possible combinations?

About the only useful Temurah is Aiq Bkr, given above. In this do we find a suggestive reasoning. For example, we find it in the attribution of אלהים to the pentagram which gives p. [See “A Note on Genesis”, EQUINOX, No. II. p. 184.] Here we write Elohim, the creative deities, round a pentagram, and read it reverse beginning with ל, ♎, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted Hebrew), as if thereby the finite square of creation was assimilated to the infinite circle of the Creator.

Yes: but why should not Berashith 2, 2, 1, 3, 1, 4, give, say, e?[39] The only answer is, that if you screw it round long enough, it perhaps will!

The Rational Table of Tziruph should, we agree with Fra. P., be left to the Rationalist Press Association, and we may present the Irregular Table of Commutations to Irregular Masons.

4. To the less important methods we may apply the same criticism.

We may glance in passing at the Yetziratic, Tarot, and signifactory methods of investigating any word. But though Frater P. was expert enough in these methods they are hardly pertinent to the pure numerical Qabalah, and we therefore deal gently with them. The attributions are given in 777. Thus א in the Yetziratic world is “Air,” by Tarot “the Fool,” and by signification “an ox.” Thus we have the famous I.N.R.I. = י. נ. ר. י. = ♍ , ♏, ☉, ♍ ; the Virgin, the Evil Serpent, the Sun, suggesting the story of Genesis ii. and of the Gospel. The initials of the Egyptian names Isis, Apophis, Osiris, which correspond, give in their turn the Ineffable Name IAO; thus we say that the Ineffable is concealed in and revealed by the Birth, Death and Resurrection of Christ; and further the Signs of the Mourning of the Mother, Triumph of the Destroyer, and Rising of the Son, give by shape the letters L.V.X., Lux, which letters are (again) concealed in and revealed by the Cross LVX the Light of the Cross*. Further examples will be found in “A Note on Genesis”. One of the most famous is the Mene, Tekel, Upharsin of Daniel, the imaginary prophet who lived under Belshazzar the imaginary king.


מנא. The Hanged Man, Death, the Fool = “Sacrificed to Death by thy Folly.”

תכל. The Universe, the Wheel of Fortune, Justice = “Thy kingdom’s fortune is in the Balance.”

פּרש. The Blasted Tower, the Sun, the Last Judgement = “Ruined is thy glory, and finished.”

But we cannot help thinking that this exegesis must have been very hard work.

We could more easily read

מנא. To sacrifice to death is folly.

תכל. Thy kingdom shall be fortunate, for it is just.

פּרש. The Tower of thy glory shall endure until the Last Days.

There! that didn’t take two minutes; and Belshazzar would have exalted us above Daniel.

Similarly AL, God, may be interpreted “His folly is justice,” as it is written: “The wisdom of this word is foolishness with God.”

Or, by Yetzirah, “The air is His balance,” as it is written: “God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament.”

Or by meaning: “The ox and the goad,” i.e. “He is both matter and motion.”

We here append a sketch MS by Frater P., giving his explanation by Tarot, etc., of the letters of the alphabet spelt in full.

[ « back to TOC ]


Hebrew Letters


1. ף אלף {Aleph} Folly’s Doom is Ruin
2. ת בית {Beth} The Juggler with the Secret of the Universe.
3. ל גמל {Gimel} The Holy Guardian Angel is attained by Self-Sacrifice and Equilibrium.
4. ת דלת {Daleth} The Gate of the Equilibrium of the Universe. (Note D, the highest reciprocal path.)
5. ה הה {Hé} The Mother is the Daughter; and the Daughter is the Mother.
6. ו וו {Vav} The Son is (but) the Son. (These two letters show the true doctrine of Initiation as given in Liber 418; opposed to Protestant Exotericism.
7. ן זין {Zayin} The answer of the Oracles is always Death.
8. ת חית {Chet} The Chariot of the Secret of the Universe.
9. ט טית {Tet} She who rules the Secret Force of the Universe.
10. י יוד. {Yod} The Secret of the Gate of Initiation.
11. כ כף {Kaf} In the Whirlings is War.
12. ד למד {Lamed} By Equilibrium and Self-Sacrifice, the Gate!
13. מ מים {Mem} The Secret is hidden between the Waters that are above and the Waters that are beneath. (Symbol, the Ark containing the secret of Life borne upon the Bosom of the Deluge beneath the Clouds.)
14. נ נון {Nun} Initiation is guarded on both sides by death.
15. ס סמך {Samech} Self-control and Self-sacrifice govern the Wheel.
16. ע עין {Ayin} The Secret of Generation is Death.
17. פּ פּה {Peh} The Fortress of the Most High. (Note P, the lowest reciprocal path).
18. צ צדי {Tsadeh} In the Star is the Gate of the Sanctuary.
19. ק קוף {Qof} Illusionary is the Initiation of Disorder.
20. ר ריש {Resh} In the Sun (Osiris) is the Secret of the Spirit.
21. ש שין {Shin} Resurrection is hidden in Death.
22. ת תו {Tav} The Universe is the Hexagram.

(Other meanings suit other planes and other grades.)

Truly there is no end to this wondrous science; and when the sceptic sneers, “With all these methods one ought to be able to make everything out of nothing,” the Qabalist smiles back the sublime retort, “With these methods One did make everything out of nothing.”

Besides these, there is still one more method — a method of some little importance to students of the Siphra Dzenioutha, namely the analogies drawn from the shapes of letters; these are often interesting enough. א, for example, is a ו between י and י, making 26. Thus יהוה 26 = א, 1. Therefore Jehovah is One. But it would be as pertinent to continue 26 = 2 × 13, and 13 = Achad = 1, and therefore Jehovah is Two.

This then is an absurdity. Yes; but it is also an arcanum!

How wonderful is the Qabalah! How great its security from the profane; how splendid its secrets to the initiate!

Verily and amen! yet here we are at the old dilemma, that one must know Truth before one can rely upon the Qabalah to show Truth.

Like the immortal burglar:

“Bill wouldn’t hurt a baby — he’s a pal as you can trust.
He’s all right when yer know ’im; but yer’ve got to know ’im fust.”

So those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favoured of God!) have found therein Aaron’s rod that budded, the Staff of Life itself, yea, the venerable Lingam of Mahasiva!

It is for us to trace the researches of Frater P. in the Qabalah, to show how from this storehouse of child’s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of Truth, the authentic Key of the Temple, the Word of that mighty Combination which unlocks the Treasure-Chamber of the King.

And this following is the Manuscript which he has left for our instruction.

[ « back to TOC ]


(Published in The Equinox Vol.I. No.V.)

(May the Holy One mitigate His severities toward His servant in respect of the haste wherewith this essay hath been composed!

When I travelled with the venerable Iehi Aour in search of Truth, we encountered a certain wise and holy man, Shri Parananda. Children! said he, for two years must ye study with me before ye fully comprehend our Law.

“Venerable Sir!” answered Frater I.A., “The first verse of Our Law contains but seven words. For seven years did I study that verse by day and by night; and at the end of that time did I presume — may the Dweller of Eternity pardon me! — to write a monograph upon the first word of those seven words.”

“Venerable Sir!” quoth I: “that First Word of our law contains but six letters. For six years did I study that word by day and by night; and at the end of that time did I not dare to utter the first letter of those six letters.”

Thus humbling myself did I abash both the holy Yogi and my venerable Frater I.A. But alas! Tetragrammaton! Alas! Adonai! the hour of my silence is past. May the hour of my silence return! Amen.)




0. The Negative — the Infinite — the Circle, or the Point.

1. The Unity — the Positive — the Finite — the Line, derived from 0 by extension. The divine Being.

2. The Dyad — the Superficies, derived from 1 by reflection 1/1, or by revolution of the line about its end. The Demiurge. The divine Will.

3. The Triad, the Solid, derived from 1 and 2 by addition. Matter. The divine Intelligence.

4. The Quarternary, the solid existing in Time, matter as we know it. Derived from 2 by multiplication. The divine Repose.

5. The Quinary, Force or Motion. The interplay of the divine Will with matter. Derived from 2 and 3 by addition.

6. The Senary, Mind. Derived from 2 and 3 by multiplication.

7. The Septenary, Desire. Derived from 3 and 4 by addition. (There is however a secondary attribution of 7, making it the holiest and most perfect of the numbers.)

8. The Ogdoad, Intellect (also Change in Stability). Derived from 2 and 3 by multiplication, 8 = 23.

9. The Ennead, Stability in Change. Derived from 2 and 3 by multiplication, 9 = 32. 10. The Decad, the divine End. Represents the 1 returning to the 0. Derived from 1 + 2 + 3 + 4. 11. The Hendecad, the accursed shells, that only exist without the divine Tree. 1 + 1 = 2, in its evil sense of not being 1.


0. The Cosmic Egg.

1. The Self of Deity, beyond Fatherhood and Motherhood.

2. The Father.

3. The Mother.

4. The Father made flesh — authoritative and paternal.

5. The Mother made flesh — fierce and active.

6. The Son — partaking of all these natures.

7. The Mother degraded to mere animal emotion.

8. The Father degraded to mere animal reason.

9. The Son degraded to mere animal life. 10. The Daughter, fallen and touching with her hands the shells.

It will be noticed that this order represents creation as progressive degeneration — which we are compelled to think of as evil. In the human organism the same arrangement will be noticed.


0. The Pleroma of which our individuality is the monad: the “All-Self.”

1. The Self — the divine Ego of which man is rarely conscious.

2. The Ego; that which thinks “I” — a falsehood, because to think “I” is to deny “not-I” and thus to create the Dyad.

3. The Soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. It is also the receptive as 2 is the assertive self.

4-9. The Intellectual Self, with its branches:

4. Memory.

5. Will.

6. Imagination.

7. Desire.

8. Reason.

9. Animal being.

6. The Conscious Self of the Normal Man: thinking itself free, and really the toy of its surroundings.

9. The Unconscious Self of the Normal Man. Reflex actions, circulation, breathing, digestion, etc., all pertain here.

10. The illusory physical envelope; the scaffolding of the building.


Having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think “Binah, Mother, Great Sea, Throne, Saturn, Black, Myrrh, Sorrow, Intelligence, etc. etc. etc.,” in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. For this purpose I have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay.

12. הוא, “He,” a title of Kether, identifying Kether with the Zodiac, the “home of 12 stars” and their correspondences. See 777.

13. אחד, Unity, and אהבה, Love. A scale of unity; thus 13 × 1 = 1; 26 = 13 × 2 = 2; 91 = 13 × 7 = 7; so that we may find in 26 and 91 elaborations of the Dyad the the Septenary respectively.

14. An “elaboration” of 5 (1 + 4 = 5), Force; a “concentration” of 86 (8 + 6 = 14), Elohim, the 5 elements.

15. יה, Jah, one of the ineffable names; the Father and Mother united. Mystic number of Geburah: 1 + 2 + 3 + 4 + 5.

17. The number of squares in the Swastika, which by shape is Aleph, א. Hence 17 recalls 1. Also יאו, IAO, the true Father. See 32 and 358.

18. הי, Life. An “elaboration” of 9.

20. יוד, Yod, the letter of the Father.

21. אהיה, existence, a title of Kether. Note 3 × 7 = 21. Also why, the first three (active) letters of יהוה. Mystic number of Tiphareth.

22. The number of letters in the Hebrew Alphabet; and of the paths on the Tree. Hence suggests completion of imperfection, Finality, and fatal finality. Note 2 × 11 = 22, the accursed Dyad at play with the Shells.

24. Number of the Elders;[40] and = 72 ÷ 3. 72 is the “divided Name.”

26. יהוה. Jehovah as the Dyad expanded, the jealous and terrible God, the lesser Countenance. The God of Nature, fecund, cruel, beautiful, relentless.

28. Mystic number of Netzach, כה, “Power.”

31. לא, “not”; and אל, “God.” In this Part I. (“Nature as it is”) the number is rather forbidding. For AL is the God-name of Chesed, mercy; and so the number seems to deny that Name.

32. Number of Sephiroth and Paths, 10 + 22. Hence is completion of perfection. Finality; things as they are in their totality. אהיהזה, the combined אהיה and יהוה, Macroprosopus and Microprosopus, is here. If we supposed the 3 female letters h to conceal the 3 mothers א, מ, ש, we obtain the number 358, Messiach, q.v. Note 32 = 25, the divine Will extended through motion. 64 = 26, will be the perfect number of matter, for it is 8, the first cube, squared. So we find it a Mercurial number, as if the solidity of matter was in truth eternal change.

35. אגלא, a name of God = Ateh Gibor Le-Olahm Adonai. “To Thee be the Power unto the Ages, O my Lord!” 35 = 5 × 7. 7 = Divinity, 5 = Power.

36. A Solar Number. אלה. Otherwise unimportant, but it is the mystic number of Mercury.

37. יחידח. The highest principle of the Soul, attributed to Kether. Note 37 = 111 ÷ 3.

38. Note 38 × 11 = 418 q.v. in Part II.

39. אחד יהוה, Jehovah is one. 39 = 13 × 3. This is then the affirmation of the aspiring soul.

40. A “dead” number of fixed law, 4 × 10, Tetragrammaton, the lesser countenance immutable in the heaviness of Malkuth.

41. אם, the Mother, unfertilised as unenlightened.

42. אמא, the Mother, still dark. Here are the 42 judges of the dead in Amennti, and here is the 42-fold name of the Creative God. See Liber 418.

44. דם, blood. See Part II. Here 4 × 11 = the corruption of the created world.

45. מה, a secret title of Yetzirah, the Formative World. אדם, Adam, man, the species (not “the first man.”). a is air, the divine breath which stirs דם, blood, into being.

49. A number useful in the calculations of Dr Dee, and a mystic number of Venus.

50. The number of the Gates of Binah, whose name is Death (50 = נ = by Tarot, “Death”).

51. אן, pain. נא, failure. אדום, the country of the demon kings. There is much in the Qabalah about these kings and their dukes; it never meant much to me. But 51 is 1 short of 52.

52. אימא, the fertilised Mother, the Phallus (י) thrust into אמא. Also בן, the Son. Note 52 = 13 × 4, being Mercy and the influence of the Father.

60. Samekh, which in full spells 60 × 2 = 120 (q.v.), just as Yod, 10, in full spells 10 × 2 = 20. In general, the tens are “solidifications” of the ideas of the units which they multiply. Thus 50 is Death, the Force of Change in its final and most earthy aspect. Samekh is “Temperance” in the Tarot: the 6 has little evil possible to it; the worst name one can call 60 is “restriction.”

61. אין, the Negative. אני, the Ego. A number rather like 31, q.v.

64. רין and דני, intelligences (the twins) of Mercury. See also 32.

65. אדני. In Roman characters LXV = LVX, the redeeming light. See the 5°=6¤ ritual and “Konx Om Pax”. Note 65 = 13 × 5, the most spiritual form of force, just as 10 × 5 was its most material form. Note הס, “Keep silence!” and היכל, the palace; as if it were said “Silence is the House of Adonai.”

67. בינה {HB:Binah} the Great Mother. Note 6 + 7 = 13, uniting the ideas of Binah and Kether. A number of the aspiration.[41]

70. The Sanhedrim and the precepts of the Law. The Divine 7 in its most material aspect.

72. הסד {HB:Chesed}, Mercy. The number of the Shemhamphorasch, as if affirming God as merciful. For details of Shemhamphorasch, see 777 and other classical books of reference. Note especially י + יה + why + יהוה = 72.[42]

73. הבמה, Wisdom. Also גמל, Gimel, the path uniting Kether and Tiphereth. But Gimel, “the Priestess of the Silver Star,” is the Female Hierophant, the Moon; and Chokmah is the Logos, or male initiator. See Liber 418 for more information on these points, though rather from the standpoint of Part II.

78. מזלא, the influence from Kether. The number of the cards of the Tarot, and of the 13 paths of the Beard of Macroprosopus.[43] Also איואס, the messenger.[44] See Part II.

80. The number of פּ, the “lightning-struck Tower” of the Tarot. 8 = Intellect, Mercury; its most material form is Ruin, as Intellect in the end is divided against itself.

81. A mystic number of the Moon.

84. A number chiefly important in Buddhism. 84 = 7 × 12.

85. פּה, the letter Pé. 85 = 5 × 17: even the highest unity, if it move or energise, means War.

86. אלהים. See “A Note on Genesis”, EQUINOX, No. II.

90. Number of Tzaddi, a fishhook = Tanha, the clinging of man to life (9), the trap in which man is caught as a fish is caught by a hook. The most material aspect of animal life; its final doom decreed by its own lust. Also מים, Water.

91. 91 = 7 x 13, the most spiritual form of the Septenary. אמן, Amen, the holiest title of God; the Amoun of the Egyptians. It equals אדני יהוה (יאהדונהי, interlaced), the eight-lettered name, thus linking the 7 to the 8. Not that אמן (recknoning ן as final, 700) = 741 = אמתש, the letters of the elements; and is thus a form of Tetragrammaton, a form unveiled.

100. The number of ק, the perfect illusion, 10 × 10. Also כף, Kaph, the Wheel of Fortune. The identity is that of matter, fatality, change, illusion. It seems the Buddhist view of the Samsara-Cakkram.

106. נון, Nun, a fish. The number of death. Death in the Tarot bears a cross-handled scythe; hence the Fish as the symbol of the Redeemer. ICQUS = Jesus Christ, Son of God, Saviour.

108. Chiefly interesting because 108 = 2 × 2 × 3 × 3 × 3 = the square of 2 playing with the cube of 3. Hence the Buddhists hailed it with acclamation, and make their rosaries of this number of beads.

111. אלהים הוא אחד, “He is One God.”

אלף, Aleph, an ox, a thousand. The redeeming Bull. By shape the Swastika, and so the Lightning. “As the lightning ligheneth out of the East even unto the West, so shall be the coming of the Son of Man.”[45]

אסן, ruin, destruction, sudden death. Scil., of the personality in Samadhi.

אפּל, thick darkness. Cf. St. John of the Cross, who describes these phenomena in great detail.

אעם, the Hindu Aum or Om.[46]

מהזלל, mad — the destruction of Reason by Illumination.

עולה, a holocaust. Cf. אסן.

פּלא, the Hidden Wonder, a title of Kether.

114. דמע, a tear. The age of Christian Rosenkreutz.

120. סמך, Samech, a prop. Also מוסדי, basis, foundation. 120 = 1 × 2 × 3 × 4 × 5, and is thus a synthesis of the powers of the pentagram. [Also 1 + 2 + . . . + 15 = 120.] Hence its importance in the 5°=6¤ ritual, q.v. supra EQUINOX, No. III.[47] I however disagree in part; it seems to me to symbolise a lesser redemption than that associated with Tiphereth. Compare at least the numbers 0.12[48] and 210 in Liber Legis and Liber 418, and extol their superiority. For while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.[49] For how can one proceed from the 2 to the 0? 120 is also ען, a very important name of God.[50]

124. עדן, Eden.

131. סמאל, Satan so-called, but really only Samael, the accuser of the brethren, unpopular with the Rabbis because their consciences were not clear. Samael fulfils a most useful function; he is scepticism, which accuses intellectually; conscience, which accuses morally; and even that spiritual accuser upon the Threhold, without whom the Sanctuary might be profaned. We must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of Him that set him there?

136. A mystic number of Jupiter; the sum of the first 16 natural numbers.

144. A square and therefore a materialisation of the number 12. Hence the numbers in the Apocalypse. 144,000 only means 12 (the perfect number in the Zodiac or houses of heaven and tribes of Israel) × 12, i.e. settled × 1000, i.e. on the grand scale.

148. מאזנים, Scales of Justice.

156. BABALON. (באבאלען) See Liber 418. This number is chiefly important for Part II. It is of no account in the orthodox dogmatic Qabalah. Yet it is 12 × 13, the most spiritual form, 13 of the most perfect number, 12, הוא. [It is ציון, Zion, the City of the Pyramids. — Ed.][51]

175. A mystic number of Venus.

203. ABR, initials of אב, בן, רוח, the Trinity.[52]

206. דבר, Speech, “the Word of Power.”

207. אור, Light. Contrast with אוב, 9, the astral light, and אוד, 11, the Magical Light. Aub is an illusory thing of witchcraft (cf. Obi, Obeah); Aud is almost = the Kundalini force (“Odic” force). This illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.[53]

210. Pertains to Part II. See Liber 418.

214. רוח, the air, the mind.

220. Pertains to Part II. The number of verses in Liber Legis.

231. The sum of the first 22 numbers, 0 to 21; the sum of the Key-Numbers of the Tarot cards; hence an extension of the idea of 22, q.v.

270. I.N.R.I. See 5°=6¤ ritual.

280. The sum of the “five letters of severity,” those which have a final form — Kaph, Mem, Nun, Pe, Tzaddi. Also the number of the squares on the sides of the Vault 7 × 40; see 5°=6¤ ritual. Also רף = terror.

300. The letter ש, meaning “tooth,” and suggesting by its shape a triple flame. Refers Yetziratically to fire, and is symbolic of the Holy Spirit, אלהים רוח = 300. Descending into the midst of יהוה, the four inferior elements, we get יהשזה Jeheshua, the Saviour, symbolised by the Pentagram.

301. אש, Fire.

314. שדי {HB:Shaddai}, the Almighty, a name of God attributed to Yesod.

325. A mystic number of Mars. ברצבאל, the spirit of Mars, and גראפּיאל, the intelligence of Mars.

326. יהשזה {HB:Jeheshua}, Jesus — see 300.

333. הורונזון, see Liber 418, 10th Æthyr. It is surprising that this large scale 3 should be so terrible a symbol of dispersion. There is doubtless a venerable arcanum here connoted, possible the evil of Matter summó. 333 = 37 × 9 the accurséd.

340. שם — the Name.

341. The sum of the “3 mothers,” Aleph, Mem, and Shin.

345. משה, Moses. Note that by transposition we have 543, אהיה אשר אהיה, “Existence is Existence,” “I am that I am,” a sublime title of Kether. Moses is therefore regarded as the representative of this particular manifestation of deity, who declared himself under this special name.

358. See 32. משיה, Messiah, and נהש, the Serpent of Genesis. The dogma is that the head of the serpent (נ) is “bruised,” being replaced by the letter of Sacrifice, and Yod, the letter alike of virginity (י = ♍ ) and of original deity (י = the foundation or type of all the letters). Thus the word may be read: “The Sacrifice of the Virgin-born Divine One triumphant (ע, the Chariot) through the Spirit,” while נהש reads “Death entering the (realm of the) Spirit.” But the conception of the Serpent as the Redeemer is truer. See my explanation of the 5°=6¤ ritual (EQUINOX, No. III).

361. הארץ אדני, the Lord of the Earth. Note 361 denotes the 3 Supernals, the 6 members of Ruach, and Malkuth. This name of God therefore embraces all the 10 Sephiroth.

365. An important number, though not in the pure Qabalah. See “The Canon.” MEIQRAS and ABRAXAS in Greek.

370. Really more important for Part II. עש, Creation. The Sabbatic Goat in his highest aspect. This shows the whole of Creation as matter and spirit. The material 3, the spiritual 7, and all cancelling to Zero. Also שלם = peace.

400. The letter ת, “The Universe.” It is the square of 20, “The Wheel of Fortune,” and shows the Universe as the Sphere of Fortune — the Samsara-Cakkram, where Karma, which fools call chance, rules. 400 is the total number of the Sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of Atziluth, Briah, Yetzirah, and Assiah. These four worlds are themselves attributed to יהוה, which is therefore not the name of a tribal fetish, but the formula of a system.

401. את, “the” emphatic, meaning “essence of,” for א and ת are first and last letters of the Hebrew Alphabet, as A and W are of the Greek, and A and Z of the Latin. Hence the Word Azoth, not to be confused with Azote (lifeless, azotos), the old name for nitrogen. Azoth means the sum and essence of all, conceived as One.

406. ות, the letter Tau (see 400), also אתה, “Thou.” Note that אהא (7), the divine name of Venus (7) gives the initials of Ani, Hua, Ateh — I, He, Thou; three different aspects of a deity worshipped in three persons and in three ways: viz. (1) with averted face; (2) with prostration; (3) with identification.

418. Pertains principally to Part II., q.v.

419. טית, the letter Teth.

434. דלת, the letter Daleth.

440. תלי, the great dragon.[54]

441. אמת, Truth. Note 441 = 21 × 21. 21 is אהיה, the God of Kether, whose Will is Truth.

450. תן, the great dragon.

463. dqch hfm, Moses’ Wand, a rod of Almond. 3 + 60 + 400, the paths of the middle pillar.

474. tud, Knowledge, the Sephira that is not a Sephira. In one aspect the child of Chokmah and Binah; in another the Eighth Heads of the Stooping Dragon, raised up when the Tree of Life was shattered, and Macroprosopus set cherubim against Microprosopus. See 4°=7¤ ritual supra.[55] Also, and very specifically, Liber 418. It is the demon that purely intellectual or rational religions take as their God. The special danger of Hinayana Buddhism.

480. לילית {HB:Lilith}, the demon-queen of Malkuth.

666. Last of the mystic numbers of the Sun. שרות, the spirit of Sol. Also שתן עממו, Ommo Satan, the Satanic Trinity of Typhon, Apophis and Besz;[56] also יהשזה שם, the Name of Jesus. The names of Nero, Napoleon, W. E. Gladstone, and any person that you may happen to dislike, add up to this number. In reality it is the final extension of the number 6, both because 6 × 111 (אלף = 111 = 1) = 6, and because the Sun, whose greatest number it is, is 6.

(I here interpolate a note on the “mystic numbers” of the planets. The first is that of the planet itself, e.g. Saturn, 3. The second is that of the number of squares in the square of the planet, e.g. Saturn, 9. The third is that of the figures in each line of the “magic square” of the planet, e.g. Saturn 15. A “magic square” is one in which each file, rank, and diagonal add to the same number, e.g. Saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwared. The last of the Magic numbers is the sum of the whole of the figures in the square, e.g. Saturn 45.[57]

The complete list is thus:

Saturn 3, 9, 15, 45.
Jupiter 4, 16, 34, 136.
Mars 5, 25, 65, 325.
Sol 6, 36, 111, 666.
Venus 7, 49, 175, 1225.
Mercury 8, 64, 260, 2080.
Luna 9, 81, 369, 3321.

Generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the Formative world, the fourth a name of a “spirit” or “blind force.” For example, Mercury has אז and דד (love) for 8, רין and דני for 64, טיריאל {HB: Tiriel} for 260, and תפתרתרת {HB: Taphthartharath} for 2080. But in the earlier numbers this is not so well carried out. 136 is both יופּיל {HB: Johphiel}, the Intelligence of Jupiter, and הסמאל, the Spirit.

The “mystic numbers” of the Sephiroth are simply the sums of the numbers from 1 to their own numbers.


(1) Kether = 1.
(2) Chokmah = 1 + 2 = 3.
(3) Binah = 1 + 2 + 3 = 6.
(4) Chesed = 1 + 2 + 3 + 4 = 10.
(5) Geburah = 1 + 2 + 3 + 4 + 5 = 15.
(6) Tiphareth = 1 + 2 + 3 + 4 + 5 + 6 = 21.
(7) Netzach = 1 + 2 + 3 + 4 + 5 + 6 + 7 = 28.
(8) Hod = 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 = 36.
(9) Yesod = 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 = 45.
(10) Malkuth = 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 = 55.

The most important attributions of 666, however, pertain to the second part, q.v.

671. תערא the Law, תרעא the Gate, rota the Lady of the Path of Daleth, רעתא the Wheel. Also אלף, דלת, נון, יוד, Adonai (see 65) spelt in full.

This important number marks the identity of the Augoeides with the Way itself (“I am the Way, the Truth, and the Life”) and shows the Taro as a key; and that the Law itself it nothing else than this. For this reason the outer College of the A∴A∴ is crowned by this “knowledge and conversation of the Holy Guardian Angel.”

This number too is that of the Ritual of Neophyte. See Liber XIII.

741. אמתש, the four letters of the elements. אמן, counting the ן as 700, the supreme Name of the Concealed One. The dogma is that the Highest is but the Four Elements; that there is nothing beyond these, beyond Tetragrammaton. This dogma is most admirably portrayed by Lord Dunsanay in a tale called “The Wanderings of Shaun.”[58]

777. Vide supra.

800. קשת, the Rainbow. The promise of Redemption (8) — 8 as Mercury, Intellect, the Ruach, Microprosopus, the Redeeming Son — in its most material form.

811. IAW (Greek numeration).

888. Jesus (Greek numeration).

913. בראשית, the Beginning. See “A Note on Genesis”.

This list* will enable the student to follow through most of the arguments of the dogmatic Qabalah. It is useful for him to go through the arguments b which one can prove that any given number is the supreme. It is the case, the many being but veils of the One; and the course of argument leads one to knowledge and worship of each number in turn. For example.

* The complete dictionary, begun by Frater I. A., continued by Fra. P. and revised by Fra. A. e. G. and others, will shortly be published by authority of the A∴A∴ – A.C. [It was published in Equinox I (8)]

Thesis. The Number Nine is the highest and worthiest of the numbers.

Scholion a. “The number nine is sacred, and attains the summits of philosophy,” Zoroaster.[59]

Scholion b. Nine is the best symbol of the Unchangeable One, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 × 487 = 4383. 4 + 3 + 8 + 3 = 18. 1 + 8 = 9.

Scholion g. 9 = ט, a serpent. And the Serpent is the Holy Uræus, upon the crown of the Gods.

Scholion d. 9 = IX = the Hermit of the Tarot, the Ancient One with Lamp (Giver of Light) and Staff (the Middle Pillar of the Sephiroth). This, two, is the same Ancient as in 0, Aleph, “The Fool”, and Aleph = 1.

Scholion e.

9 = יסוד = Yesod = 80 = פּ = Mars = 5 = ח =
  = ג = גמל = 73 = הבמה =
the Mother = Binah = 3 = אב = The Father =
  = (1 + 2) = Mystic Number of Chokmah =
= Chokmah = 2 = ב = The Magus = I = 1.

Scholion é. 9 = the Foundation of all things = the Foundation of the alphabet = Yod = 10 = Malkuth = Kether = 1.

Scholion z. 9 = IX = The Hermit = Yod = 10 = X = The Wheel of Fortune = כ = 20 = XX = The Last Judgement = ש = 300 = 30 = ל = Justice = VIII = 8 = ה = The Chariot = VII = 7 = ז = The Lovers = VI = 6 = ו = The Pope = V = 5 = ה = The Emperor[60] = IV = 4 = ד = The Empress = III = 3 = ג = The High Priestess = II = 2 = ב = The Magus = I = 1 = א = The Fool = 0.

Scholion h. 9 = Luna = ג = 3, etc., as before.

Scholion q. 9 = Indigo / Lead = Saturn = 3, etc., as before.

There are many other lines of argument. This form of reasoning reminds one of the riddle. “Why is a story like a ghost?” Answer. “A story’s a tale; a tail’s a brush; a brush is a broom; a brougham’s a carriage; a carriage is a gig; a gig’s a trap; a trap’s a snare; a snare’s a gin; gin’s a spirit; and a spirit’s a ghost.”

But our identities are not thus false; meditation reveals their truth. Further, as I shall explain fully later, 9 is not equal to 1 for the neophyte. These equivalences are dogmatic, and only true by favour of Him in whom All is Truth. In practice each equivalence is a magical operation to be carried out by the aspirant.

[ « back to TOC ]



In the first part we have seen all numbers as Veils of the One, emanations of and therefore corruptions of the One. It is the Universe as we know it, the static Universe.

Now the Aspirant to Magic is displeased with this state of things. He finds himself but a creature, the farthest removed from the Creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the One.

The numbers useful to him, therefore, will be those which are subversive of this state of sorrow. So the number 2 represents to him the Magus (the great Magician Mayan who has created the illusion of Maya) as seen in the 2nd Aethyr. And considering himself as the Ego who posits the Non-Ego (Fichte) he hates this Magus. It is only the beginner who regards this Magus as the Wonder-worker — as the thing he wants to be. For the adept such little consolation as he may win is rather to be found be regarding the Magus as B = Mercury = 8 = Ch = 418 = ABRAHADABRA, the great Word, the “Word of Double Power in the Voice of the Master” which unites the 5 and the 6, the Rose and the Cross, the Circle and the Square. And also B is the path from Binah to Kether; but that is only important for him who is already in Binah, the “Master of the Temple.”

He finds no satisfaction in contemplating the Tree of Life, and the orderly arrangement of the numbers; rather does he enjoy the Qabalah as a means of juggling with those numbers. He can leave nothing undisturbed; he is the Anarchist of Philosophy. He refuses to acquisesce in merely formal proofs of the Excellence of things, “He doeth all things well,” “Were the world understood Ye would see it was good,” “Whatever is, is right,” and so on. To him, on the contrary, whatever is, is wrong. It is part of the painful duty of a Master of the Temple to understand everything. Only he can excuse the apparent cruelty and fatuity of things. He is of the supernals; he sees things from above; yet, having come from below, he can sympathise with all. And he does not expect the Neophyte to share his views. Indeed, they are not true to a Neophyte. The silliness of the New-Thought zanies in passionately affirming “I am healthy! I am opulent! I am well-dressed! I am happy!” when in truth they are “poor and miserable and blind and naked,” is not a philosophical but a practical silliness. Nothing exists, says the Magister Templi, but perfection. True; yet their consciousness is imperfect. Ergo, it does not exist. For the M.T. this is so: he has “cancelled out” the complexities of the mathematical expression called existence, and the answer is zero. But for the beginner his pain and another’s joy do not balance: his pain hurts him, and his brother may go hang. The Magister Templi, too, understands why Zero must plunge through all finite numbers to express itself; why it must write itself as “n – n” instead of 0; what gain there is in such writing. And this understanding will be found expressed in Liber 418 (Episode of Chaos and His Daughter) and Liber Legis (i. 28-30).

But it must never be forgotten that everyone must begin at the beginning. And in the beginning the Aspirant is a rebel, even though he feel himself to be that most dangerous type of rebel, a King Dethroned.*

* And of course, if his revolt succeeds, he will acquisece in order. The first condition of gaining a grade is to be dissatisfied with the one that you have. And so when you reach the end you find order as at first; but also that the law is that you must rebel to conquer — A.C.

Hence he will worship any number which seems to him to promise to overturn the Tree of Life. He will even deny and blaspheme the One — whom, after all, it is his ambition to be — because of its simplicity and aloofness. He is tempted to “curse God and die.”

Atheists are of three kinds.

1. The mere stupid man. (Often he is very clever, as Bolingbroke, Bradlaugh and Foote were clever). He has found out one of the minor arcana, and hugs it and despises those who see more than himself, or who regard things from a different standpoint. Hence he is usually a bigot, intolerant even of tolerance.

2. The despairing wretch, who, having sought God everywhere, and failed to find Him, thinks everyone else is as blind as he is, and that if he has failed — he, the seeker after truth! — it is because there is no goal. In his cry there is pain, as with the stupid kind of atheist there is smugness and self-satisfaction. Both are diseased Egos.

3. The philosophical adept, who, knowing God, says “There is No God,” meaning, “God is Zero,” as qabalistically He is. He holds atheism as a philosophical speculation as good as any other, and perhaps less likely to mislead mankind and do other practical damage as any other. Him you may know by his equanimity, enthusiasm, and devotion. I again refer to Liber 418[61] for an explanation of this mystery. The nine religions are crowned by the ring of adepts whose password is “There is No God,” so inflected that even the Magister when received among them had not wisdom to interpret it.

1. Mr Daw, K.C.: M’lud, I respectfully submit that there is no such creature as a peacock.

2. Oedipus at Colonus: Alas! there is no sun! I, even I, have looked and found it not.

3. Dixit Stultus in corde suo: “Ain Elohim.”[62]

There is a fourth kind of atheister, not really an atheist at all. He is but a traveller in the Land of No God, and knows that it is but a stage on his journey — and a stage, moreover, not far from the goal. Daath is not on the Tree of Life; and in Daath there is no God as there is in the Sephiroth, for Daath cannot understand unity at all. If he thinks of it, it is only to hate it, as the one thing which he is most certainly not (see Liber 418, 10th Æthyr. I may remark in passing that this book is the best known to me on Advanced Qabalah, and of course it is only intelligibile to Advanced Students).

This atheist, not in-being but in-passing, is a very apt subject for initiation. He has done with the illusions of dogma. From a Knight of the Royal Mystery[63] he has risen to understand with the members of the Sovereign Sanctuary[64] that all is symbolic; all, if you will, the Jugglery of the Magician. He is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the Table of Adepts, and a portion of the Bread of Spiritual Experience, and a draught of the wine of Ecstasy.

It is then thoroughly understood that the Aspirant is seeking to solve the great Problem. And he may conceive, as various Schools of Adepts in the ages have conceived, this problem in three main forms.

1. I am not God. I wish to become God.
This is the Hindus conception.
I am Malkuth. I wish to become Kether.
This is the qabalistic equivalent.

2. I am a fallen creature. I wish to be redeemed.
This is the Christian conception.
I am Malkuth the fallen daughter. I wish to be set upon the throne of Binah my supernal mother.
This is the qabalistic equivalent.

3. I am the finite square; I wish to be one with the infinite circle.
This is the Unsectarian conception.
I am the Cross of Extension; I wish to be one with the infinite Rose.
This is the qabalistic equivalent.

The answer of the Adept to the first form of the problem is for the Hindu “Thou art That” (see previous chapter, “The Yogi”); for the Qabalist “Malkuth is in Kether, and Kether is in Malkuth,” or “That which is below is like that which is above” or simply “Yod.” (The foundation of all letters having the number 10, symbolising Malkuth).

The answer of the Adept to the second form of the problem is for the Christian all the familiar teaching of the Song of Songs and the Apocalypse concerning the Bride of Christ.*

* This Christian teaching (not its qabalistic equivalent) is incomplete. The Bride (the soul) is united, though only by marriage, with the Son, who then presents her to the Father and Mother or Holy Spirit. These four then complete Tetragrammaton. But the Bride is never united to the Father. In this scheme the soul can never do more than touch Tiphareth and so receive the ray from Chokmah. Whereas even St. John makes his Son say “I and my Father are one.” And we all agree that in philosophy there can never be (in Truth) more than one; this Christian dogma says “never less than four.” Hence its bondage to law and its most imperfect comprehension of any true mystic teaching, and hence the difficulty of using its symbols – A.C.

For the Qabalist it is a long complex dogma which may be studied in the Zohar and elsewhere. Otherwise, he may simply answer “Hé” (the letter alike of mother and daughter in יהוה). See Liber 418 for lengthy disquisitions on this symbolic basis.

The answer of the Adept to the third form of the problem is given by π {pi}, implying that an infinite factor must be employed.

For the Qabalist it is usually symbolised by the Rosy Cross, or by such formulæ as 5°=6¤. That they concealed a Word answering this problem is also true. My discovery of this word is the main subject of this article. All the foregoing exposition has been intended to show why I sought a word to fulfil the conditions, and by what standards of truth I could measure things.

But before proceeding to this Word, it is first necessary to explain further in what way one expects a number to assist one in the search for truth, or the redemption of the soul, or the formulation of the Rosy Cross. (I am supposing that the reader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted.) Thus if I ask “What is knowledge?” and receive the answer “דעת” I read it ד the door, ע matter, ת darkness, by various columns of 777 (To choose the column is a matter of spiritual intuition. Solvitur ambulando). But here I am only dealing with the “trying of the spirits, to know whether they be of God.”

Suppose now that a vision purporting to rpceed from God is granted to me. The Angel declares his name. I add it up. It comes to 65. An excellent number! a blessed angel! Not necessarily. Suppose he is of a Mercurial appearance? 65 is a number of Mars.

Then I conclude that, however beautiful and eloquent he may be, he is a false spirit. The Devil does not understand the Qabalah well enough to clothe his symbols in harmony.

But suppose an angel, even lonely in aspect, not only knows the Qabalah — your own researches in the Qabalah — as well as you do, but is able to show you truths, qabalistic truths which you had sought for long and vainly! Then you receive him with honour and his message with obedience.

It is as if a beggar sought audience of a general, and showed beneath his rags the signet of the King. When an Indian servant shows me “chits” signed by Colonel This and Captain That written in ill-spelt Babu English, one knows what to do. On the contrary the Man Who Was Lost rose and broke the stem of his wineglass at the regimental toast, and all knew him for one of their own.

In spiritual dealings, the Qabalah, with those secrets discovered by yourself that are known only to yourself and God, forms the grip, sign, token and password that assure you that the Lodge is properly titled.

It is consequently of the very last importance that these final secrets should never be disclosed. And it must be remembered that an obsession, even momentary, might place a lying spirit in possession of the secrets of your grade. Possibly it was in this manner that Dee and Kelly were so often deceived.
A reference to this little dictionary of numbers will show that 1, 3, 5, 7, 12, 13, 17, 21, 22, 26, 32, 37, 45, 52, 65, 67, 73, 78, 91, 111, 120, 207, 231, 270, 300, 326, 358, 361, 370, 401, 306, 434, 474, 666, 671, 741, 913, were for me numbers of peculiar importance and sanctity. Most of them are venerable, referring to or harmonious with the One. Only a few — e.g. 120 — refer to the means. There are many others — any others — just as good; but not for me. God in dealing with me would show me the signs which I should have intelligence enough to understand. It is a condition of all intellectual intercourse.

Now I preferred to formulate the practical problem in this shape: “How shall I unite the 5 and the 6, the Microcosm and Macrocosm?”

And these are the numbers which seemed to me to bear upon the problem.

1. Is the goal not the means. Too simple to serve a magician’s purpose.

2. Vide supra.

3. Still too simple to work with, especially as 3 = 1 so easily. But, and therefore, a great number to venerate and desire.

4. The terrible weapon of Tetragrammaton, the great enemy. The number of the weapons of the Evil Magician. The Dyad made Law.

5. The Pentagram, symbol of the squaring of the circle by virtue of אלהים = 3.1415, symbol of man’s will, of the evil 4 dominated by man’s spirit. Also Pentagrammaton, Jeheshua, the Saviour. Hence the Beginning of the Great Work.

6. The Hexagram, symbol of the Macrocosm and Microcosm interlaced, and of the End of the Great Work. (Pentagram on breast, Hexagram on back, of Probationer’s Robe.) Yes it also symbolises the Ruach, 214, q.v., and so is as evil in viâ as it is good in termino.

7. A most evil number, whose perfection is impossible to attack.

8. The great number of redemption, because ח = חית = 418, q.v. This only develops in importance as my analysis proceeds. A priori it was of no great importance.

9. Most Evil, because of its stability. אוב, witchcraft, the false moon of the sorceress.

10. Evil, memorial of our sorrow. Yet holy, as hiding in itself the return to the negative.

11. The great magical number, as uniting the antitheses of 5 and 6 etc. אוד the magic force itself.

12. Useless. Mere symbol of the Goal.

13. Helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble.

17. Useful, because though it symbolises 1, it does so under the form of a thunderbolt. “Here is a magic disk for me to hurl, and win heaven by violence,” says the Aspirant.

21. As bad, nearly, as 7.

26. Accursed. As bad as 4. Only useful when it is a weapon in your hand; then — “if Satan be divided against Satan,” etc.

28. Attainable; and so, useful. “My victory,” “My power,” says the Philosophus.

30. The Balance — Truth. Most useful.

31. לא the reply to אל, who is the God of Chesed, 4. The passionate denial of God, useful when other methods fail.

32. Admirable, in spite of its perfection, because it is the perfection which all from 1 to 10 and Aleph to Tau, share. Also connects with 6, through אהיהזה.

37. Man’s crown.

44. Useful to me chiefly because I had never examined it and so had acquiesced in it as accursed. When it was brought by a messenger whose words proved true, I then understood it as an attack on the 4 by the 11. “Without shedding of blood (דם = 44) there is no remission.” Also since the messenger could teach this, and prophecy, it added credit to the Adept who sent the message.

45. Useful as the number of man, אדם {HB:Adam}, identified with hm, Yetzirah, the World of Formation to which man aspires as next above Assiah. Thus 45 baffles the accuser, but only by affirmation of progress. It cannot help that progress.

52. אימא {HB:Aima} and בן. But orthodoxy conceives these as external saviours; therefore they serve no useful purpose.

60. Like 30, but weaker. “Temperance” is only an inferior balance. 120, its extension, gives a better force.

65. Fully dealt with in “Konx Om Pax”, q.v.[65]

72. Almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. Also it does spell הסד, Mercy, and this is sometimes useful.

73. The two ways to Kether, Gimel and Chokmah. Hence venerable, but not much good to the beginner.

74. למד, Lamed, an expansion of 30. Reads “By equilibrium and self-sacrifice, the Gate!”

Thus useful. Also 74 = 37 × 2.

So we see
37 × 1 = 37, Man’s crown, Jechidah, the highest Soul — “in termino.”
37 × 2 = 74, The Balance, 2 being the symbol “in viâ.”
37 × 3 = 111, Aleph, etc., 3 being the Mother, the nurse of the soul.
37 × 4 = 148, “The Balances,” and so on.

I have not yet worked out all the numbers of this important scale.

77. עז, the Goat, scil. of the Sabbath of the Adepts. The Baphomet of the Templars, the idol set up to defy and overthrow the false god — though it is understood that he himself is false, not an end, but a means. Note the 77 = 7 × 11, magical power in perfection.

78. Most venerable because מזלא is shown as the influence descending from On High, whose key is the Tarot: and we possess the Tarot. The proper number of the name of the Messenger of the Most Exalted One.[66] [The account of AIVAS follows in its proper place. — Ed.][67]

85. Good, since 85 = 5 × 17.

86. Elohim, the original mischief. But good, since it is a key of the Pentagram, 5 = 1 + 4 = 14 = 8 + 6 = 86.

91. Merely venerable.

111. Priceless, because of its 37 × 3 symbolism, its explanation of Aleph, which we seek, and its comment that the Unity may be found in “Thick darkness” and in “Sudden Death.” This is the most clear and definite help we have yet had, showing Samadhi and the Destruction of the Ego as gates of our final victory.

120. See Part I. and references.

124. עדן, Eden. The narrow gate or path between Death and the Devil.[68]

156. באבאלען. (Babalon) This most holy and precious name is fully dealt with in Liber 418. Notice 156 = 12 × 13. This was a name given and ratified by Qabalah; 156 is not one of the à priori helpful numbers. It is rather a case of the Qabalah illuminating St. John’s intentional obscurity.

165. 11 × XV should be a number Capricorni Pneumatici. Not yet fulfilled.

201. אר, Light (Chaldee). Note 201 = 3 × 67, Binah, as if it were said, “Light is concealed as a child in the womb of its mother.” The occult retoret of the Chaldean Magi to the Hebrew sorcerers who affirmed אור, Light, 207, a multiple of 9. But this is little more than a sectarian squabble. 207 is holy enough.

206. דבר, the Word of Power. A useful acquisition = “The Gateway of the Word of Light.”

210. Upon this hoiest number it is not fitting to dilate. We may refer Zelatores to Liber VII. Cap I., Liber Legis Cap. I., and Liber 418.[69] But this was only revealed later. At first I had only אבראהא {abraha}, the Lord of the Adepts. Cf. Abraha-Melin.[70]

214. רוח is one of the most seductive numbers to the beginner. Yet its crown is Daath, and later one learns to regard it as the great obstacle. Look at its promise 21, ending in the fearful curse of 4! Calamity!

216. I once hoped much from this number, as it is the cube of 6. But I fear it only expresses the fixity of mind. Anyhow it all came to no good. But we have רביד, connected with דבר, adding the Secret Phallic Power.

220. This is the number of verses of Liber Legis. It represents 10 × 22, i.e. the whole of the Law welded into one. Hence we may be sure that the Law shall stand as it is without a syllable of addition. Note 1022, the modulus of the universe of atoms, men, stars. See “Two new worlds.”

222. The grand scale of 2; may one day be of value.

256. The eighth power of 2; should be useful.

280. A grand number; the dyad passing to zero by virtue of the 8, the Charioteer who bears the Cup of Babalon. See Liber 418, 12th Æthyr. See also 280 in Part I.

300. Venerable, but only useful as explaining the power of the Trident, and the Flame on the Altar. Too stable to serve a revolutionary, except in so far is it is fire.

333. See Part I.

340. Connects with 6 through שם, the fire and the water conjoined to make the Name. Thus useful as a hint in ceremonial.

361. See Part I. Connects with the Caduceus; as 3 is the supernal fire, 6 the Ruach, 1 Malkuth. See illustration of Caduceus in EQUINOX No. II.[71]

370. Most venerable (see Part I.). It delivers the secret of creation into the hand of the Magician. See Liber Capricorni Pneumatici.

400. Useful only as a finality or material basis. Being 20 × 20 it shows the fixed universe as a system of rolling wheels (20 = כ, the Wheel of Fortune).

401 See Part I. But Azoth is the Elixir prepared and perfect; the Neophyte has not got it yet.

406. See Part I.

414. הגות, Meditation, the 1 dividing the accursed 4. Also אור סוף אין, {Ain Soph Aur} the Limitless Light.[72]

418. חית, Cheth. ארבאהאדאברא {arbadahabra}, the great Magic Word, the Word of the Æon. Note the 11 letters, 5 a identical, and 6 diverse. Thus it interlocks Pentagram and Hexagram. הא בית, the House of Hé the Pentagram; see Idra Zuta Qadisha, 694. “For ה formeth כ, but ח formeth יוד.”[73] Both equal 20.

Note 4 + 1 + 8 = 13, the 4 reduced to 1 through 8, the redeeming force; and 418 = ח = 8.

By Aiq Bkr, ABRAHADABRA = 1 + 2 + 2 + 1 + 5 + 1 + 4 + 1 + 2 + 2 + 1 = 22. Also 418 = 22 × 19, Manifestation. Hence the word manifests the 22 Keys of Rota.

It means by translation Abraha Deber, the Voice of the Chief Seer.

It resolves into Pentagram and Hexagram as follows: —

Pentagram and Hexagram

[This is by taking the 5 middle letters.]


The pentagram is 12, אוה, Macroprosopus.

The hexagram is 406, אתה, Microprosopus.

Thus it connotes the Great Work.

Note אבר, initials of the Supernals, Ab, Ben, Ruach.




[This is by separating the One (Aleph) from the Many (diverse letters).]


הרב = 207, Aur, Light }

רבר = 206, Deber, Voice }

“The Vision and the Voice,” a phrase which meant much to me at the moment of discovering this Word.



[By taking each alternate letter.]


205 = גבר, mighty }

213 = אביר, mighty }




This shows Abrahadabra as the Word of Double Power, another phrase that meant much to me at the time. אאב at the top of the Hexagram gives אב, אימא, בן, Father, Mother, Child.

הרד by Yetzirah gives Horus, Isis, Osiris, again Father, Mother, Child. This Hexagram is again the human Triad.

Dividing into 3 and 8 we get the Triangle of Horus dominating the Stooping Dragon of 8 Heads, the Supernals bursting the Head of Daath.


Abrahadabra Square

The Supernals are supported upon two squares:

אבאד = דד, Love, 8.

אהדא = איד, Light, 207.

Now 8 × 207 = 1656 = 18 = הי, Living, and 207 = 9 × 23, היה, Life. At this time “Licht, Liebe, Leben” was the mystic name of the Mother-Temple of the G∴D∴.

The five letters used in the word are א, the Crown; ב, the Wand, ד, the Cup; ה, the Sword; ר, the Rosy Cross; and refer further to Amoun the Father, Thoth His messenger, and Isis, Horus, Osiris, the divine-human triad.

Also 418 = יאו את, the Essence of IAO, q.v.

This short analysis might be indefinitely expanded; but always the symbol will remain the Expression of the Goal and the Exposition of the Path.

419. Teth, the number of the “laughing lion” on whom BABALON rideth. See Liber 418. Note 419 + 156 = 575 = 23 × 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. Blessed be His holy Name, the Interpreter of his own Mystery!

434. Daleth, the holy letter of the Mother, in her glory as Queen. She saves the 4 by the 7 (ד = 4 = Venus = 7), thus connects with 28, Mystic number of Netzach (Venus), Victory. Note the 3 sundering the two fours. This is the feminine victory; she is in one sense the Delilah to the divine Samson. Hence we adore her from full hearts. It ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. The square identified with the circle is as good as the circle.

441. Truth, the square of 21. Hence it is the nearest that our dualistic consciousness can conceive of 21, אהיה, the God of Kether, 1. Thus Truth is our chiefest weapon as a rule. Woe to whosoever is false to himself (or to another, since in 441 that other is himself), and seven times woe to him that swerves from his magical obligation in thought, word, or deed! By my side as I write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath.

463. Shows what the Wand ought to represent. Not 364;[74] so we should hold it by the lower end. The Wand is also Will, straight and inflexible, pertaining to Chokmah (2) as a Wand has two ends. 474. See Part I. To the beginner, though, Daath seems very helpful. He is glad that the Stooping Dragon attacks the Sanctuary. He is doing it himself. Hence Buddhists make Ignorance the greatest fetter of all the ten fetters. But in truth Knowledge implies a Knower and a Thing Known, the accursed Dyad which is the prime cause of all misery.[75]

480. Lilith. See Liber 418. So the orthodox place the legal 4 before the holy 8 and the sublime zero. “And therefore their breaths stink.”

543. Good, but only carries us back to the Mother.

666. Chosen by myself as my symbol, partly for the reasons given in Part I., partly for the reasons given in the Apocalypse. I took the Beast to be the Lion (Leo my rising sign[76]) and Sol, 6, 666, the Lord of Leo on which Babalon should ride. And there were other more intimate considerations, unnecessary to enter upon in this place. Note however that the Tarot card of Leo, Strength, bears the number XI, the great number of the Magnum Opus, and its interchange with Justice, VIII.; and the key of 8 is 418.[77]

This all seemed to me so important that no qabalistic truths were so firmly implanted in my mind at the time when I was ordered to abandon the study of magic and the Qabalah as these: 8, 11, 418, 666; combined with the profoundest veneration for 1, 3, 5, 7, 13, 37, 78, 91, 111. I must insist on this at the risk of tautology and over-emphasis; for it is the key to my standard of Truth, the test-numbers which I applied to the discernment of the Messenger from the Sanctuary.

That such truths may seem trivial I am well aware; let it be remembered that the discovery of such an identity may represent a year’s toil. But this is the final test; repeat my researches, obtain your own holy numbers; then, and not before, will you fully understand their Validity, and the infinite wisdom of the Grand Arithmetician of the Universe.

671. Useful, as shown in Part I.

741. Useful chiefly as a denial of the Unity; sometimes employed in the hope of tempting it from its lair.

777. Useful in a similar way, as affirming that the Unity is the Qliphoth. But a dangerous tool, especially as it represents the flaming sword that drove Man out of Eden. A burnt child dreads the fire. “The devils also believe, and tremble.” Worse than useless unless you have it by the hilt. Also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the Kundalin, the female magical soul. Note 7 as the meeting-place of 3, the mother, and 10, the Daughter; whence Netzach is the Woman, married but no more.

800. Useful only in 5°=6¤ symbolism, q.v.

888. The grand scale of 8. In Greek numeration therefore IHSOUS the Redeemer, connecting with 6 because of its 6 letters. This links Greek and Hebrew symbolism; but remember that the mystic Iesous and Yeheshua have no more to do with the legendary Jesus of the Synoptics and Methodists than the mystic IHVH has to do with the false God who commanded the murder of innocent children. The 13 of the Sun and the Zodiac was perhaps responsible for Buddha and his 12 disciples, Christ and his 12 disciples, Charlemagne and his 12 peers, &c., &c., but to disbelieve in Christ or Charlemagne is not to alter the number of signs in the Zodiac. Veneration for 666 does not commit me to admiration for Napoleon and Gladstone.

. . .

I may close this paper by expressing a hope that I may have the indulgence of students. The subject is incomparably difficult; it is almost an unworked vein of thought; and my expression must be limited and thin. It is important that every identity should be most thoroughly understood. No mere perusal will serve. This paper must be studied line by line, and even to a great extent committed to memory. And that memory should already be furnished with a thorough knowledge of the chief correspondences of 777. It is hard to “suffer gladly” the particular type of fool who expects with a twenty-third-rate idle brain to assimilate in an hour the knowledge that it has cost me twelve years to acquire. I may add that nobody will ever understand this method of knowledge without himself undertaking research. Once he has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. Further, it is the work itself, not merely the results, that is of service. We teach Greek and Latin, though nobody speaks either language.

And thus I close: Benedictus sit Dominus Deus Noster qui nobis dedit Scientiam Summam.[78]

[ « back to TOC ]

We may now return to Frater P.’s experiences. It will be remembered that he found Yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration — very difficult from the early days of practice when twenty minutes in the morning and again in the evening sufficed for the day.

Further, he had entered on the third stage of life, and from a Brahmachari become a householder. It was in the course of the journey undertaken by him shortly after his marriage that occurred the events which we shall proceed to relate.

And to that end we must ask the reader to accompany us in imagination to the sovereign nursery of wisdom and initiation, to the holy land of the Uraeus serpent, to the land of Isis and Osris, of the Pyramids and the Nile, even to Khem, more magnificent in ruin than all other lands are in plenitude of their glory.

[ « back to TOC ]


[1] An archaic Norweigian term, loosely “shining ghost.” Crowley borrowed it from a Bulwer-Lytton novel (Zanoni or A Strange Story, I cannot remember which ) and used it to denote the “Astral Body” – T.S.

[2] The previous installment of Temple of Solomon the King, in Equinox I (4) – T.S.

[3] i.e. The Kaballah Unveiled. As Scholem (Major Trends in Jewish Mysticism) and others have pointed out, the three tracts translated by Mathers are actually fairly minor in the scheme of the Zohar (a reasonably complete English translation of which occupies five quarto volumes) – T.S.

[4] The quote from Genesis, in Jacob’s blessing to Judah, is generally taken as the earliest reference to the Messiah. Other meanings of 358 are discussed later in this article – T.S.

[5] By Gematria, חן = 58; hence the number of the present work – T.S.

[6] Athbash and Abgath appear in both tables. Abgad appears in the Rational table, Albam in neither – T.S.

[7] All these tables appear in Agrippa’s Occult Philosophy (immediately after lib. III cap. XXV). All this belongs primarily to the realm of cryptography; indeed the Viginaire cipher, held unbreakable until the development of the Babbage Engine, uses a Latin version of the ‘Right Table’ – T.S.

[8] Alternatively, no points for the first, one for the second, two for the third; this is the version given by Agrippa. The Masonic “Royal Arch” cipher is based on a similar principle – T.S.

[9] However this involves counting the third letter (but not the second) as writ large for which there is absolutely no warrant. Counting only the initial Beth as writ large we get בראשית {HB: Rashith = "beginning"} = 2911 – T.S.

[10] In his Heptaplus.

[11] In passages mercifully omitted by Crowley from the present article – T.S.

[12] Given the timescales involved it is prima faciæ far more likely that the early Qabalists (such as the author of the Sepher Yetzirah) were influenced by Pythagorean number mysticism – T.S.

[13] Genesis xxxvi, 31; I Chronicles, i, 43.

[14] In fact, zero can be and has been defined. But at the time Mathers was writing the philosophy of mathematics was in its infancy – T.S.

[15] Because of the insertion of the Yod, representing the Generative Powers – T.S.

[16] This is misleading; the Elohim are androgynous as has been repeatedly explained – T.S.

[17] Add, in another sense, ch xvii. This is important. – T.S.

[18] Or Harmony.

[19] Some Qabalists allude to the idea of a lower and higher Shekinah, the higher referred to Binah – T.S.

[20] Lit. “Lord”; also מלך אדני, Adonai Melekh, My Lord the King, and הארץ אדני, Adonai ha-Aretz, Lord of Earth.

[21] Sometimes ההיים עץ, Otz ha-Chayim, thus making possible the fudging of a different set of Gematria identities – T.S.

[22] According to some, the Qlippoth or Shells are the remnants of these primal worlds – T.S.

[23] In the Equinox publication this replaced a reference to one of the tables accompanying Mathers’ introduction – T.S.

[24] Samael is various glossed as “poison of God” or “blind God.” In some of the Gnostic texts found at Nag Hammadi Samael is identified with the demiurge – T.S.

[25] By Gematria, 864, וירח שמש, Shemesh va-Yerich, sun and moon, and \ycdq cwdq, Qadesh Qadeshim, Holy of Holies. Draw your own conclusions (possibly along the lines of “you can prove anything with Gematria if you try hard enough”) – T.S.

[26] Reprinted Heidelberg: Georg Olms, 1974; it may be found in academic libraries – T.S.

[27] Figures mostly taken from Golden Dawn teachings or rituals which accompanied the instalments of The Temple of Solomon the King in Equinox I (2-3). Most can be found in Regardie, Golden Dawn – T.S.

[28] Almost certainly Crowley – T.S.

[29] I.e., Crowley’s essay Berashith – T.S.

[30] Published as Sepher Sephiroth in Equinox I (8).

[31] See 777.

[32] I.e., the three volumes of Crowley’s Collected Works – T.S.

[33] Diagram 2 was a Tree of Life diagram showing the paths with letters, Tarot trumps, and Yetziratic attributions, and the Sephiroth with associated grades; Diagram 12 the figure of the Flaming Sword – T.S.

[34] Concealed yods on the other hand are another matter entirely – T.S.

[35] [Lat., “a coward created the soul of the earth.”]

[36] [Heb., possibly intended for: “The Son, the Spirit, the Father, the grave: IHVH [is] the Law.”]

[37] [Grk., “Jesus Christ, son of God, saviour.”]

[38] [Grk., approx. “The favour of Isis [is] the treasure of the sons of wisdom.”]

[39] e is the base of “natural logarithms”; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828 – T.S.

[40] In the Apocalpyse of John – T.S.

[41] 67 = זין, Zayin in full, the first of the Paths connecting Tiphareth with the Supernals – T.S.

[42] i.e., writing out the Tetragrammaton as a Tetrakys, or in “wing” form, gives 72 – T.S.

[43] i.e. the 13 paths above Tiphareth. 78 is S (1 – 12) so to get this number you need to add up the numbers on the Tarot trumps of those paths rather than the letters, which will give you 105 – T.S.

[44] Crowley later decided this was an error and that the actual Hebrew spelling of Aiwaz was עיוז = 93, after having the latter spelling communicated to him by one Samuel A. Jacobs who knew the correct orthography for the simple reason that it was his middle name (patronymic, to be precise) – T.S.

[45] Matthew XXIV.27; cf. Luke XVII, 24.

[46] Elsewhere Crowley renders AUM in Hebrew as אום = 47, e.g. in the formula of AUMGN discussed in MTP, which thus enumerates to 100, or מואום = 93 (not counting the concealed yod) in Liber DCLXXI.

[47] The installment of “The Temple of Solomon the King” in Equinox I (3) contained an account of the G.D. Adeptus Minor ritual. See also Regardie (ed.), The Golden Dawn – T.S.

[48] AL I. 24-25; 6 ÷ 50 = 0.12.

[49] Cf. Gen VI. 3 – T.S.

[50] Also if we use the same fudge that Crowley used to get Logos to 93, 120 = לץ, Lux (there are at least two other ways by which LVX can be equated with 120 but they are both hideous fudges) – T.S.

[51] Also יחזקאל, Ezekiel, and יזסף, Joseph. Elsewhere Crowley connects the “City of Pyramids” reference with the 12 by 13 squares on each of John Dee’s “Tablets of the Watchtowers” and the pyramids drawn on each square in the Golden Dawn’s “Book of the Concourse of the Forces” – T.S.

[52] Also ברא {HB:arb}, “he created”, second word of Genesis – T.S.

[53] See the remarks on Ob, Od and Aour in the introduction to Levi’s Rituel de Haute Magie – T.S.

[54] See the Sepher Yetzirah – T.S.

[55] In Equinox I (2), or Regardie (ed.) The Golden Dawn – T.S.

[56] See the Golden Dawn Z1 document – T.S.

[57] When the first number is n, the second is n2, the third n×(n2+1)/2 and the fourth n2×(n2+1)/2 – T.S.

[58] Crowley probably means to the story published as “The Sorrow of Search” in Time and the Gods – T.S.

[59] i.e., the Chaldæan Oracles, whose ascription to Zoroaster is late (medieval / Renaissance); fragment 186 in the Westcott edition. Cf. the Hermetic discourse “The Eighth Reveals the Ninth” (NHC VI 52.1 – 63.32); in some versions of Hermeticism and Graeco-Egpytian magick the “9th sphere” (counting upwards) lies beyond the sphere of the planets and “fixed stars” and is the realm of the Divine – T.S.

[60] If we accept the reversal of the Tarot attributions of ה and צ this latter part should perhaps read “… = 5 = ה = The Star = XVII = 17 = the Swastika = א = The Fool = 0.” – T.S.

[61] The reference appears to be to a passage in the 5th Æthyr.

[62] PS. XIV, 1. Note that by Gematria אין אלהים = 147 = יהוה (IHVH) + אדני (ADONAI) + אהיה (EHIEH) + אגלא (AGLA), the four Divine Names of the Lesser Ritual of the Pentagram – T.S.

[63] The title of a high degree in certain Masonic rites, immediately proceeding Grand Inspector General. Sometimes called Prince of the Royal Secret – T.S.

[64] Another Masonic term, generally denoting the highest degree or ruling council of a particular rite – T.S.

[65] Particularly “The Wake World” (Liber XCV) – T.S.

[66] But see note to this number in Part I. – T.S.

[67] See The Equinox of the Gods – T.S.

[68] Because ע and נ are referred to the Devil and Death in the Tarot. In the Golden Dawn portal ritual this description refers to the path of Samekh, but putting a gate on the end of said path also gives us 124 – T.S.

[69] The reference is to NOX spelt in Hebrew נעץ – T.S.

[70] Also נפלים, Nephilim, = 210.

[71] The reference is to one of the Golden Dawn admission badges – T.S.

[72] אזות, a Hebrew spelling of Azoth, also adds to this number. Vide Liber CDXIV – T.S.

[73] Comparing this with the Mathers translation, this appears to be a loose paraphrase of von Rosenroth’s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 – T.S.

[74] 364 = inter alia, בופלא אער, the Hidden Light, a title of Kether, and השטן, the Adversary – T.S.

[75] vide AL I. 22 – T.S.

[76] This may have been wishful thinking on Crowley’s part. The time and place of birth accompanying AC’s birthchart as printed in Equinox I (7) and The Equinox of the Gods actually give Cancer, not Leo, rising, suggesting the figure had been fudged. The editor of the “Blue Brick” edition of Magick obligingly ‘corrected’ the time of birth to make Leo the ascendent again. Rupert Gleadow (an astrologer friend of Symonds to whom AC had claimed there was “less than one per cent truth in astrology”) prepared a hostile horoscope which was printed in The Great Beast as a piece of posthumous revenge – T.S.

[77] Because Cheth, 8, spelt ‘in full’ = הית, 418 – T.S.

[78] [Lat. “May the Lord our God, who gave us the Supreme Science, be blessed.”]

[Editor’s note: This article on the Qabalah was originally published in Equinox I (5) as part V of the Temple of Solomon the King serial. Essentially it was a filler, written after J.F.C. Fuller who had been doing the legwork of working up the series from Crowley’s diaries and notebooks broke with the Beast. In Equinox I (10) it was declared to be Liber LVIII in Class B (since 58 = “הן Grace, a secret title of the Qabalah.”)

It was reprinted by Israel Regardie in The Qabalah of Aleister Crowley (a.k.a. 777 and other Qabalistic Writings) under the misleading title “Gematria”, omitting the opening and closing sections (which were intended to link it in to the serial) and the tables of correspondences (redundant as in that publication it was bound up with 777). It has also been printed as a pamphlet under the title “Essay on Number.”

Hebrew words have generally been rendered in Hebrew letters; in the Equinox publication they were generally, but not consistently, given in letter-for-letter transliteration, e.g. BRAShITh for בראשית.

Footnotes indicated by *, †, etc. appeared in the Equinox publication and are presumably by Crowley (hence I have initialled them “A.C.”); footnotes indicated by numbers are by myself. Key entry from the printed edition in the Equinox; could probably use further proof-reading – T.S.]

[ « back to TOC ]




A∴A∴ Publication in Class B.
Imprimatur: N. Fra. A∴A∴

(Published in The Equinox Vol.I. No.VII.)



[ « back to TOC ]



[ « back to TOC ]



[ « back to TOC ]



[ « back to TOC ]



[ « back to TOC ]


The reproduction of Liber Legis has been done thus minutely in order to prevent the casual reader from wasting his valuable time over it.

The full title of the book is LIBER L vel LEGIS svb figvrâ CCXX as delivered by LXXVIII to DCLXVI and it is the First and Greatest of those Class A publications of A∴A∴ of which is not to be altered so much as the style of a letter.

Liber L vel Legis

[ SEE ALSO: Liber XXXI - {The Holograph Manuscript of Liber AL vel Legis} ]

[ « back to TOC ]




[ « back to TOC ]

We defer consideration of the sequel to this revelation, and our account of Fra. P's further progress, until the next chapter. This appointment to the Priesthood constituted him — even had he no other claim — a member of the grade of Exempt Adept; it was a long and terrible journey of death thence to rebirth as a Babe of the Abyss, and to the final chapter of our work, which must describe his attainment of the Grade of Master of the Temple.

[ « back to TOC ]


(Published in The Equinox Vol.I. No.VIII.)

It was about a fortnight after the writing of “Liber Legis” that Fra. P. left Egypt for the grey skies of the Scottish Highlands, where, with the Seer, he began to put into practice the experiments suggested in the Book of the Law.

The astounding success of these experiments would have convinced any other man of the reality of his experiences, and induced him to devote his life absolutely to the work enjoined; but Fra. P. was not made of common clay. He issued a careless manifesto, calling upon the Universe to adore, and nothing particular coming of this, he lost interest. It is what he calls “The way of the Tao” to do everything by doing nothing. Take no trouble or care about a matter; it will come to pass. It seems to us a sort of happy fatalism; to him it is the highest of magical formulae.

The upshot of all was that on the birth of a child he had completely put everything aside. He played at Yoga for about a week during the summer, and he took some little trouble to disperse the wreckage of the “Rosicrucians,” which constituted a danger to navigation, the wretch Mathers having by now abandoned all pretence at magic, and mingled stupid sorceries with his bouts of intoxication, ever more frequent and prolonged. This service to humanity he successfully performed; the “Rump” of the London Temple was dispersed, and its chief, his occupation gone, left to the more diverting pastime of trying to dodge the Criminal Law Amendment Act.

With autumn we find Fra. P. still less occupied with magic; he spent the winter skating at St. Moritz, where his only occult exploit seems to have been parson-baiting, and though he returned to Scotland in the spring, it was only for a few days. For on April 27, 1905, one of the old comrades of his journeys in Central Asia sought him out, and proposed a new Expedition. Fra. P. gleefully accepted, and on May 6, having got together his kit, left his home, and sailed for India on the 12th.

His diary is henceforth barren of all interest to us. We learn only that the success of his plans was spoilt by a mutiny, which resulted in the death of four innocent people, and a good deal of damage to the mutineers, and that in consequence he went off to visit his old friend the Maharaja of Moharbhanj, and shoot big game. After spending a few days with this amiable despot, he went off alone into the jungle, and his thoughts immediately reverted to magic, to the performance of the Great Work, though not as yet to the Egyptian revelations. His antipathy to these, with their irrational instructions, grew and grew. It was only with the shattering of his reason that he could possibly accept them, and act on them.

Yet even in this month's wandering in the jungle we find little in the diary but the record of exercise of strange magic powers. we read three or four times that a certain adept joined him by night in the magical body. And on one night —

“Had long colloquy with Golden Hawk; invited —- (the Adept) and learnt that the Great Work was to create a new Universe. Whence severe self-criticism.”

This at the end of his journey. Yet during this journey we find that he had written down the secrets of the Mystic Path in a mysterious MS., which few indeed have been privileged to see.

in Calcutta he was very busy. He had been attacked by armed robbers, and, slaying two of them[1], was, in the then political condition of Bengal, likely to be offered up as a scapegoat. Further, his wife and child joined him, and it seemed most desirable that he should pursue his travels, which he did. But of this week one illuminating sentence is preserved. Fra. P. was driving through Calcutta with Mr. E—- T—-, and complaining to him that the analysis of impressions showed no connection between them. There was no coherence in the non-Ego, and so no sanity in the Universe.

His companion pointed out that the same criticism applied with equal force to the Ego.

This fell on Fra. P. with the force of a thunderbolt. He had always known this in an intellectual way; now it stabbed him to the heart. Through the rest of the drive he sat silent, and in the bustle of the succeeding days of “Bandobast” for his newly projected walk through China, this awakening stood behind his mind, alert and operative.

From Calcutta he proceeded to Rangoon (Nov. 3-6), where he found his old comrade, I. A., now a member of the Buddhist Sangha, under the name of Bhikku Ananda Metteya.

It was from him that he received the instructions which were to help him to reach the great and terrible pinnacle of the mind whence the Adept must plunge into the Abyss, to emerge naked, a babe — the Babe of the Abyss.

“Explore the River of the Soul,” said Ananda Metteya, “whence and in what order you have come.”

For three days — the longest period allowed by the Buddhist law — he remained in the Choung, meditating on this matter; but nothing seems to have come of it. He set his teeth and settled down doggedly to this consideration of the eternal why. Here is a being in Rangoon. Why? Because he wanted to see Bhikku A. M. Why? Because … and so on to the half-forgotten past, dark seas that phosphoresced as the clean keel of his thought divided them.

But, as appears, he was even more absorbed in the question of the consecution of impressions. Is there any connection between any two things?

We hear that he left Rangoon for Bhamo by the Irrawaddy steamer “Java” on the 15th. We can almost see him — lean, brown, stern and immobile, watching the wavelets of the great river, and the flying-fish, and the one thought: Why?

He shut off his reflective faculties, for he saw that there was nothing to reason about. Phenomena were consecutive, but not causally connected.[2]

On the 18th he writes: “About now I may count my Speculative Criticism of the Reason as not only proved and understood, but realized”; and on the 19th: “The misery of this is simply sickening — I can write no more.”

There is, however, an entry of this date in his little MS. book of vellum: “I realize in myself the perfect impossibility of reason; suffering great misery. I am as one who should have plumed himself for years upon the speed and strength of a favourite horse, only to find not only that its speed and strength were illusory, but that it was not a real horse at all, but a clothes-horse. There being no way — no conceivable way — out of this awful trouble gives that hideous despair which is only tolerable because in the past it has ever been the Darkness of the Threshold. But this is far worse than ever before; for it is not a despair of the Substance, but of the Form. I wish to go from A to B; and I am not only a cripple, but there is no such thing as space. I have to keep an appointment at midnight; and not only is my watch stopped, but there is no such thing as time. I wish to make a cannon; and not only have I no cue, but there is no such thing as causality.

“This I explain to my wife” (!!! — Ed.), “and she, apparently inspired, says, 'Shoot it!' (I suppose she means the reason, but, of course, she did not understand a word of what I had been saying. I only told her for the sake of formulating my thought clearly in words.) I reply, 'If I only had a gun.' This makes me think of Siegfried and the Forging of the Sword. Can I heat my broken Meditation-Sword in the furnace of this despair? Is Discipline the Hammer? At present I am more like Mime than Siegfried; a gibbering ape-like creature, though without his cunning and his purpose.

“Only, no water's left to feed its play.”

“Up with it on the tripod! It's extinct.” But surely I am not a dead man at thirty!”

The entry is followed by an undated entry earlier than the 25th, suggesting a method of “discipline.” But nothing else.

Indeed, there is absolute silence on all mystic matters until December 20, over a month later. On that day, jumping on to his Burmese pony, a few yards after fording the stream which marks the Chinese frontier, the animal backed before he was in the saddle, and fell with him over a cliff of some forty feet in height. “Neither hurt,” he remarks. “Later, kicked on the thigh by a mule.”

It is of no purpose here to deal with Fra. P.'s private affairs; but one must mention that all this time of interior insanity he was “playing the man” very vigorously. His moral force no doubt saved the Europeans of Tengyueh from a panic which might easily have resulted in massacre. After the death, perhaps by poison, of the Consul, the admirable and undervalued Litton, he was the only person who kept his head, and knew how to assert the authority of the white man.

So that we must understand that this “black insanity” of which Fra. P. speaks was a private little insanity of his own; it in no way interfered with the normal working of his magnificent and heroic brain.

Not to be turned aside from any purpose, however trivial, once he had formulated it, we find him leaving Tengyueh-Ting for the wildest mountains and deserts of Western China.

But before this, the Light had begun to break into the ruins of his mind. On February 9 he writes: “About this full moon consciousness began to break through Ruach into Neschamah”; and two days later: “Pu Peng to Ying Wa Kuan. I 'shoot the Reason' by going back, though on a higher plane, to Augoeides (“i.e.” the Holy Guardian Angel). Resolve to accomplish a Great Retirement on lines closely resembling Abra-melin. The 'note-book and stop-watch method' is too much like criticism. Doubt whether I should actually do Op. or confine myself to Augoeides. Latter easy to prepare, of course.” And so on, making a plan.

Now, how did this come about? Not from the meditation on the Reason, which ended once for all in the Destruction of that Reason, but by the “Sammasati” meditation on his Kamma. Baffled again and again, the fall with his horse supplied the one factor missing in his calculations. He had repeatedly escaped from death in manners almost miraculous. “Then I am some use after all!” was his conclusion. “I am indeed SENT to do something.” For whom? For the Universe; no partial good could possibly satisfy his equation. “I am, then, the 'chosen Priest and Apostle of Infinite Space.' Very good: and what is the message? What shall I teach men?” And like the lightning from heaven fell upon him these words: “THE KNOWLEDGE AND CONVERSATION OF THE HOLY GUARDIAN ANGEL.”

Just that. No metaphysical stuff about the “higher self”; a thing that the very villagers of Pu Peng could understand. Avoid refinements; leave dialectic to the slaves of reason.

His work must, then, be to preach that one method and result. And first must he achieve that for himself; for if the blind lead the blind ——

So again we read (in the Diary, this time) on February 11. “Made many resolutions of G. R. (Great Retirement). In dream flew to me an Angel, bearing an Ankh, to comfort me.”

We may now transcribe the Diary. We find the great mind, the complex man, purged through and through of thought, stripped of all things human and divine, centred upon one single Aspiration, as simple as the love of a child for its father.

Feb. 12. Continuing these Resolutions.
" 13. Continuing these Resolutions. Read through Goetia, etc., etc.
" 14. Thoughts of the Augoeides.
" 15. Again thoughts of Augoeides. Knowing the Invocation (Preliminary Invocation in the Goetia) by heart, will repeat same daily.
" 16. A∴ (This cipher means "Invoked Augoeides.")
" 17. A∴ though unwell.
" 18. A∴ though ill.
" 19. A∴ some vision with Invocation.
" 20. A∴ in a.m. disturbed. A∴ in p.m. rather good. (Henceforward he did it twice daily.)
" 21. A∴ in a.m. with M∴ C∴ good (Is M∴ C∴ Mystic Circumambulation or Magical Ceremony or —- ?) in p.m. disturbed by drugs and diarrhoea. A weird effect.
" 22. A∴ in p.m.[3] poor (ill). Feb 22. A∴ in p.m. poor (sleepy).
" 23. A∴ in a.m. poor. A∴ in p.m. rather good.
" 24. A∴ in a.m. pretty good. A∴ in p.m. just on the point of being good.
" 25. A∴ in a.m. mediocre. Qy. Are all these troubles in Yunnan-Fu due to Abra-melin devils? I ask the Augoeides for
"a sufficient measure of protection.
" Like an instant answer comes Wilkinson's letter setting up things.
" 26. A∴ sleepy (Baby ill). (He had been watching the child for two days and nights without sleep.)
" 27. A∴ in a.m. rather good. A∴ in p.m. disturbed.
" 28. A∴ omitted in a.m. through forgetful folly. A∴ in p.m. penitent by sleepy.

March 1. A∴ penitent and fair. Good, but should do new Pentagram ritual before and after to make a Magick Circle.
" 2. New A∴ very difficult (walking on cobbles).
" 3. A∴ difficult (walking).
" 4. A∴ difficult walking and very tired. (It should be explained that this powerful magical ceremony had usually to be done under the most awkward circumstances. He averaged about ten hours' walking daily, and had all the business of camp life to attend to when he got in. People who complain that they have to go to the City every day please note.)
March 5. A∴ better but not good.
" 6. A∴ better.
" 7. A∴ still better.
" 8. A∴ really very good. Ditto in p.m. (Smooth sandy road perhaps helped.)
" 9. A∴ very poor (horseback, slippery wet sand, and cobbles).
" 10. A∴ good considering (horseback).
" 11. A∴ poor (evil thoughts).
" 12. A∴ unconcentrated.
" 13. A∴ literally against my own will. Beneath contempt. Qy. Effect of ease, etc. (On the 10th he had arrived at Mengtzu, where the Collector of Customs kindly received him, and gave him the first meal and bed he had had since leaving Tengyueh.)
" 14. A∴ still very bad — a shade better.
" 15. A∴ still poor. (Rain, wind, horse, mud, cobbles).
" 16. A∴ a shade better (in chair) ("i.e." his wife's Sedan chair).
" 17. A∴ slowly improving (boat). (By this time they had got to Manhao, and embarked on the dangerous rapids of the Red River. He was nearly drowned, the dug-out twice hitting rocks.)
" 18. A∴ Arrived at Ho K'ow. A∴ at night nearly forgotten. Did it in the open late at night. Rather good. March 19. A∴ mediocre (train).
" 20. A∴ a bit better. (He arrived at Hai-Phong.)
" 21. A∴ about the same.
" 22. A∴ bad (sleepy — sea-sick). He was now on a tramp steamer packed three-deep with pigs.)
" 23. A∴ better. (Magnificent Fata Morgana. Shipping, etc., upside down in air above itself. Qy. A sign for me?) (This question suggests that he is getting through the Abyss to that great obligation of a Master of the Temple, "I will interpret every phenomenon as a particular dealing of God with my soul.") (A night of shocking and terrible nightmare.)
" 24. A∴ again a shade better.
" 25. A∴ good. Vision more convincing.
" 26. A∴ still good.
" 27. Ad poor (heavy sea). (Off Hoi-How.)
" 28. A∴ again poor (heavy sea).
" 29. (At Hongkong). A∴ poor (indigestion).
" 30. A∴ good: very good.
" 31. A∴ fairly good.

April 1. A∴ poor -- sleepy.
" 2. A∴ again poor, in spite of two attempts.
" 3. A∴ mediocre (left Hongkong per ss. "Nippon Maru"). (He had sent his wife and child directly by steamer to England.)
" 4. I foolishly and wickedly put off A∴ work all day; now it is 1 a.m. of the 5th. By foolish, I mean contrary to my interest and hope in A∴ By wicked I mean contrary to my will. A∴ goodish: lengthy and reverie-like. Yet my heart is well. I spake it audibly. April 5. A∴ vocalized: goodish. (Knocked sideways by malaria; a sharp attack of shivering.)
" 6. At Shanghai. A∴ very ethereal.
" 7. Bowled clean over by fever; spent p.m. in bed drunk with Dover's Powder. Quite sufficiently ill to excuse slackness:
"e.g." I could not even read a light novel.
" 8. Feeble but convalescent. A∴ nevertheless pretty good for concentration and sincerity; not notable for result. I think I had better begin to renounce idle things, save where politeness calls, and calls loud. If I take life too easy, the Great Retirement will be harder: on the other hand an asceticism to no instant purpose may exhaust me for the struggle when it comes. One of those rare cases where a "golden mean" looks well.
" 9. A∴ at night good: considerable strain in ether. (It is here fitting to mention Fra. P.'s idea of performing this "Preliminary Invocation" of the Goetia.) The preamble he makes a general concentration of all his magical forces, and a declaration of his will. The Ar Thiao section. He travels to the infinite East among the hosts of angels summoned by the words. A sort of Rising on the Planes," but in a horizontal direction. The same remarks apply to the next three sections in the other quarters. At the great invocation following he extends the Shivalingam to infinite height, each letter of each word representing an exaltation of it by geometrical progression. Having seen this satisfactorily, he prostrates himself in adoration. When consciousness begins to return, he uses the final formula to raise that consciousness in the Shivalingam, springing to his feet at the moment of uniting himself with it, and lastly uttering that supreme song of the Initiate beginning: "I am He, the Borneless Spirit, having light in the feet; strong, and the Immortal Fire!" (Thus performed, the Invocation means about half an hour of the most intense magical work imaginable — a minute of it would represent the equivalent of about twelve hours of Asana.)
April 10. A∴ no good (rather tired, especially at night).
" 11. A∴ very bad indeed: worried.
" 12. A∴ better, but sleepy. Not by any means good, but more impersonal.
" 13. A∴ sleepy: in fact dropped off. (He had been doing a magic for a Soror of the Great Order, and exhausted himself.)
" 14. (Easter Eve). A∴ mediocre. The Op. of Abramelin being due to commence on Easter Sunday, methinks it would be well to make a certain profound conjuration of A∴ on that day with a view to acquiring a proper knowledge of the Method of the G∴ R∴ The A∴ should be definitely invoked for this purpose with all possible ceremony. Is it not written: "Unto whomsoever shall draw nigh unto Me will I draw nigh"? And, as I have proved, the help of A∴ is already given as if the Op. were successfully brought to an end. Only can this right be forfeited by slackness toward the obligation. From this, then, O Holy Exalted One, preserve me! (The invocation had to wait till to 20th.)
April 15. A∴ rather better.
" 16. A∴ above average; but little convincing.
" 17. A∴ about the same: very tired.
" 18. Studying "Liber Legis." A∴ much better; will go to sleep in vision. (The result curious: I woke up several times, and though I cannot at all remember, I know it was thinking of A∴ in some way.)
" 19. A∴ fair. After-results again vaguely magnificent — memory seems quite in vain.
" 20. A∴ in the presence of my Soror F. (The results of this and the next invocation were most brilliant and important. They revealed the Brother of A∴ A∴ who communicated in Egypt as the Controller of all this work. Their importance belongs therefore rather to the history of those relations than of this simple invocation- method, and will be dealt with in another place. P. was entirely sceptical of these results at the time.)
April 21. A∴ with Soror F. Left Shanghai.
" 22. Ill. No regular A∴ but much concentrated thought. Decided to reject results of 20th and 21st, and go on as if they had never happened.
" 23. Fair to good. Asked A∴ for sufficient health on voyage to perform invocations properly. (PS. This was granted.)
" 24. At Kobe. A∴ fair only; though I invoked all these powers of mine. Yet after, by a strong effort of will, I banished my sore throat and my surroundings, and went up in my Body of Light. Reached a room in which a cruciform table was spread, a naked man being nailed thereto. Many venerable men sat around, feasting on his living flesh and quaffing his hot Blood. These (I was told) were the Adepts, whom I might one day join. This I understood to mean that I should get the power of taking only spiritual nourishment — but probably it means much more than this. Next I came into an apparently empty hall, of white ivory worked in filigree. A square slim altar was in the midst. I was questioned as to what I would sacrifice on that altar. I offered all save my will to know A∴ which I would only change for its own realization. I now became conscious of god-forms of Egypt sitting, so vast that I could only see to their knees. "Would not knowledge of the gods suffice?" - "No!" said I. It was then pointed out to me that I was being critical, even rationalistic, and made to see that A∴ was not necessarily fashioned in my image. I asked pardon for my blindness, and knelt at the altar, placing my hands upon it, right over left. Then one, human, white, self-shining (my idea after all!), came forth and put his hands over mine, saying: "I receive thee into the Order of the —-." I sank back to earth in a cradle of flame.
April 25. Yesterday's vision a real illumination, since it showed me an obvious mistake which I had utterly failed to see. The word in my Kamma-work (in Burma) was "Augoeides," and the method "Invoking Often." Therefore a self-glittering One, whether my conscience approves or not, whether my desires fit or not, is to be my guide. I am to "invoke often," not to criticize. Am I to lose my grade of Babe of the Abyss? I cannot go wrong, for I am the chosen one; that is the very postulate of the whole work. This boat carries Caesar and his fortunes. A∴ fair to good; but attention wandered toward close.
" 26. A∴ fair. Am convinced I did not go to sleep: yet the end is completely veiled from memory. (Neighbourhood-concentration attained -- ED.) A∴ rather poor; yet a certain clarity of vision of a white one like him of the 25th.
April 28. A∴ poor; bodily health imperfect still, yet great clarity of vision in the matter of the four quarters.
" 29. A∴ The same thing happens every time: the mechanical part is kept easily, but I fall instantly into a dull reverie or even slumber. This has nothing pleasant or alluring; is curiously impersonal and bewildering.
" 30. A∴ exactly the same as yesterday. Will repeat. (It has struck me — in connection with reading Blake — that Aiwass, etc.,
"Force and Fire" is the very thing I lack. My "conscience" is really an obstacle and a delusion, being a survival of heredity and education. Certainly to rely on it as an abiding principle in itself is wrong. The one really important thing is the fundamental hypothesis: I am the Chosen One. All methods will do, if I only "Invoke often" and stick to it.) A∴ repeated. Very good and lucid. (It will be noticed that Fra. P., during this period, seems to have been constantly struggling with his "conscience." He had completely destroyed his intellect; now he was up against the last bulwark of the Ego, the moral self, the tendencies. Notice that in speaking of destruction of the intellect, nothing more is meant than recognition of the vanity of the intellect in relation to the absoute; so also for conscience. Twice two still make four, and killing is still murder: but all this is relative, and relates to the individual in his limitations, not to the absolute). This very simple truth, that the planes are separate, is the greatest of all the discoveries of Fra. P. It is a complete key to life.

May 1. A∴ fair. No tendency to sleep. (The O .'. (operation) is a great test of faith and will; not at all of wit. Just what I have always lacked!) Yesterday's attribution of the hexagram given in vision clearly right. The descending triangle is the divine drawing down to man, the wedge of blue splitting matter; the upright triangle is the human flame aspiring. (Compare the doctrine of the two arrows in "Liber" 418.)
" 2. Worked hard at day at Comment on "Liber Legis:" lamentably little result. A∴ good, considering excessive fatigue.
" 2. "bis." (the extra day gained on crossing the 180 Degree.) A∴ good — vision like the Milky Way in texture.
" 3. A∴ mediocre.
" 4. A∴ very energetic on my part, intently so, better perhaps than ever before. However (or perhaps because) there was little vision. Indeed, this work of A∴ requires the Adept to assume the woman's part: to long for the bridegroom, maybe, and to be ever ready to receive his kiss; but not to pursue openly and to use force. Yet "the Kingdom of Heaven suffereth violence, and the violent take it by force." May it not be, though, that such violence should be used against oneself in order to attain that passive state? And, of course, to shut out out {sic} all rivals? Help me, thou Holy One, even in this; for all my strength is weak as water, and I am but a dog. Help me, O self-glittering one! draw nigh to me in sleep and in waking, and let me ever be as a wise virgin, and expect thy coming with a lamp of oil of holiness and beauty! Hail, beautiful and strong one! I desire thy kisses more than life or death. May 5. A∴ medium.
" 6. A∴ tired and excited, yet with great resolution. Vision good. Aimed at passive attitude.
" 7. A∴ good; starry effect concentrating into a brilliant moonlight in my body.
" 8. A∴ same effect as yesterday.
" 9. A∴ poor. (This begins the railway journey from Vancouver.)
" 10. A∴ poor. Am really worn out.
" 11. A∴ better — much reverie; vision not acute.
" 12. A∴ not bad.
" 13. A∴ purposely done more rapidly than usual. But restful.
May 14. A∴ sleepy. Am by no means recovered from the fatigues of this journey.
" 15. A∴ mediocre and unwilling.
" 16. (Arrived New York) A∴ better but sleepy. I must really buck up.
" 17. A∴ better, but "business" is a nuisance, and prevents the mind concentrating.
" 18. A∴ The usual thing. I forget about it till late, or at least put it off. A man cannot serve two masters. I began A∴; then deliberately stopped, as it was a farce. I appoint Sunday form waking to sleeping as a day of fast and penance. Unable, or unwilling, to sleep, recommenced A∴ Elaborate and really not bad.
" 19. A∴ most oppressive day — 96 Degrees — heat-exhaustion, nearly prostration. A∴ gabbled. My throat "ached," and I was just out of a sodden sleep.
" 20. A∴ a shade better; am still pretty ill.
" 21. A∴ very tired, very determined, not altogether bad subjectively, but no voice or vision.
" 22. A∴ at first disturbed — with resolution, better vision somewhat, but confused and distorted. (Imagination had been excited by reading Ludlow's "Hasheesh-Eater.")
" 23. A∴ in afternoon tired and sleepy.
" 24. A∴ not so bad, though most frightfully tired.
" 25. A∴ poor in vision. There has been no good work for a long while. Why?
May 26. A∴ same as yesterday. Must meditate on cause. (Sailed for Liverpool.)
" 27. A∴ Go through after incredible struggle of 1 1/2 hours.
" 28. A∴ just a shade better. But my cabin is a little Hell.
" 29. A∴ shade better; but still very poor.
" 30. A∴ very good indeed. Renewed the terrible vows of this initiation, and was rewarded by the Divine Kiss. O self- glittering one, be ever with me! Amen.
" 31. A∴ better than ever yet. Vision quite perfect; I tasted the sweet kiss and gazed in the clear eyes of that Radiant One. My own face became luminous.

June 1. A∴ good but interfered with by fatigue. Used much resolution. (And now Fra. P. was to be struck down by an overwhelming blow. It seems almost as if the experiences of May 30 and 31 were to prepare him to meet it.)
" 2. A∴ Arrived Liverpool. Heard of Baby's death by letter from —— and ——. Arrived London, perfectly stunned. (He travelled to London with the friends he had made on the voyage, refusing to allow them to suspect that anything was wrong.) A∴ appropriate in tone, though of course mechanical. I solemnly reaffirmed the oath of mine obligation to perform the operation, offering under these terrible circumstances all that yet remains. Fortunately I am quite unable to think of the thing in detail or as a reality. (He adds a note to this on December 31. "Not 'fortunately' at all. One never gets able to do so. Stupor and pangs get to the limit, and that limit is easy reached by very partial conceptions of one's loss.")
June. 3. ... I have live through the day. A∴ a sad mechanic exercise.
" 4. A∴ no good.
" 5. Practically broke down playing billiards. Have drugged myself. (He was playing with a surgical friend, who insisted on his taking Veronal.) Will do A∴ and sleep.
" 6. Went to "Tristan und Isolde." Slept right through from overture to Act II; my neighbour then ejected me for snoring. Did A∴ feebly, in streets.
" 7. Went to Plymouth to meet wife. Did A∴ in train. A shade better, and more acquiescence or survival or transcendence — whichever name you prefer.
" 8. Really too ill to do a regular A∴ but struggled through, and repeated vows.
" 9. Still breaking down at intervals and staggering from nervous weakness. Dropping off to sleep at odd times and places. A∴ practically nil.
June 10. Vain attempts, interrupted by invincible sleep, to do A∴
" 11. Still frightfully ill — sleep and nightmares. A∴ again conquered by these, though I did my very utmost.
" 12. A shade better. A∴ in Turkish bath not bad considering.
" 13. A∴ futile.
" 14. A∴ a shade better.
" 15. A∴ and a further renewal of the Vow.
" 16. Went to sleep doing A∴ Am still very ill with throat.
" 17. A∴ better. Throat better.
" 18. A∴ mediocre.
" 19. A∴ I went to sleep, I fancy.
" 20. A∴ a shade better.
" 21. A∴ poor again. There seems little intention; perhaps owing to my bad health and the general uncertainty of things.
" 22. A∴ sleepy but a shade better.
" 23. Saw Fra. D.D.S. A∴ much better.
" 24. A∴ fair.
" 25. Went to sleep trying to do A∴
" 26. A∴ ————?
" 27. Still very bad — my head aches all over, and my throat.
" 28. Still very bad.
(There is no further entry till July 4. Fra. P. was evidently utterly broken down. Yet the A∴, though not recorded, was not interrupted.)

July 4. Doctors insist on immediate operation.
" 6. My throat and head still utterly bad — no work for these days — only the pretence of it. Before I had got to the end of the preamble I was almost delirious every time.
" 7. Had a Turker and did A∴ in it, though with great discomfort.
" 8. To Nursing Home. Unto thee, Adon-ai, do I commit my way. Unto thee, the Augoeides, unto thee the Self-Glittering One! I put my trust in the power that hath devised me as I am for the achieving of a purpose, the Next Step. A∴ rather bad, but done. Being in bed has cured the eternal headache, and the throat is much better. (The doctors were not sure whether Fra. P. was suffering from cancer or tubercle — pleasing alternative! Probably the real trouble was due to the fall with his horse months before. The microscope failed to reveal its real nature; but it was evidently nothing serious.)
" 9. Operation performed with little pain. My display of cowardice (he asked for a drink of water during the operation, which was done with only local anaesthetics. But he had made up his mind not to speak during the operation, unless to make a joke) may partly excused by my general nervous break-down, I hope. A∴ at night, a shade better. Some slight vision.
July 10. A∴ at night fair only.
" 11. A∴ rather reveresque.
" 12. Throat very bad. A∴ futile.
" 13. A∴ better (in A. M.) (Twenty-second week of A∴ ends. There ought to be a new current to-morrow.) (The idea was 22 weeks for the 22 letters of the Hebrew Alphabet. So he seeks a new method.)
" 14. Avoided invoking A∴ that He might instruct me in Vision. I am in serious trouble. Place, Method, Means, Time, etc. A wakeful night, followed by profound and dreamless sleep (Had spend much thought on A∴).
" 15. Thought a deal of A∴
" 16. Will think, again, not do the formal invocation.
" 17. This thinking seems little or no good: but the fault is that the real P. is actually not thinking of A∴ When he is, the invocation is unnecessary; when he isn't it's feeble. What "am" I to do? (Should suggest sticking to it. D.D.S., whom I consulted agrees.)
" 18. The new method appears to be a mere dumb aspiration — a Prayer of Silence continued throughout the twenty-four hours.
" 19. Worried all day, but aspired.
" 20. Stitches out. Aspiration to A∴ very strong.
" 21. Some thought of A∴
July 22. Thoughts of A∴
" 23. Turning to A∴ was turning to sleep, as too often happens.
" 24. A day off, apparently. (This means that there is no entry in the original diary. It does not imply that nothing was done, only that nothing was worthy record {sic}, or that such record was omitted. Note the "apparently," as of surprise.
" 25. A bad day. (Going out of Nursing Home.)
" 26. Went down to stay with D.D.S.
" 27. Here we have a most extraordinary entry, which needs explanation and illustration.

Fra. P. was crucified by Fra. D.D.S., and on that cross was made to repeat this oath: "I, P—-, a member of the Body of Christ, do hereby solemnly obligate myself, etc., to lead a pure and unselfish life, and will entirely devote myself so to raise, etc., myself to the Knowledge of my higher and Divine Genius that I shall be He.

"In witness of which I invoke the great Angel Hua to give me a proof of his existence." P. transcribes this, and continues: "Complete and perfect visualization of ..." here are hieroglyphics which may mean "Christ as P—- on cross." He goes on: "'The low dark hill, the storm, the star.' But the Pylon of the Camel ("i.e." the path of Gimel) open, and a ray therein: withal a certain vision of A∴ remembered only as a glory now attainable.

"Humility, Purity, Confidence.
"INRI Instar Noli Revelare Ineffabile."

But Fra. P. made also a sketch of the vision, which we here copy and reproduce.[5]

The Crucifixion of Frater P.

{Illustration facing page 32 described:

This is a drawing, printed in half-tone and captioned beneath “THE CRUCIFIXION OF FRA. P.” The basic outline is a rectangle, narrow horizontally and long vertically. The image is complex, with two main features. There is a figure to the right with the Crown of Amon, standing in a cloud that extends slightly beyond and to the left behind and greatly to the fore, mainly to the right and then low to the left, rising again a bit at the extreme left. This figure is frontal, eyes staring and with a full beard and long mustache. The beard is pointed, mustache strongly curved downward and outward like cattle horns. The face is fearsome of aspect. This figure has a loose robe, hanging over a tight band at the waist. A dagger passes beneath the band with hilt over navel and blade to the right of the picture, ending about hip height. The left arm is straight down, holding a large dark Ankh. The Right hand is extended to the left of the picture, upper arm nearly horizontal but a little below, Forearm is sharply upward and to the front, with hand grasping a phoenix wand near top of shaft, back of hand to the left of picture and fingers curled horizontally over shaft. The Phoenix wand itself faces to the left of the picture, its C-fork base just touching the cloud pattern rising behind the figure. The feet are not visible, owing to the clouds.

The other principal figure is a column of light over a hill. This column is narrower at the top and widens to encompass just over half the width of the picture (top width is about one fourth of picture). This column terminates in the hill and in the cloud already described to left and right. On the left side of the picture, outside the column of light and vertical are these characters marked, top to bottom: A shape like a Hebrew letter Bet or Mem with the left riser removed. A shape like “U”. A Shape like a capitol “L”, but reversed left to right”. Lastly, another “U” shape, with a slight line coming from near the top of the right upright and undulating almost to touch the left upright. To the right of the column of light there is a similar array of four letter shapes, apparently the same as those on the left, but with the column and letters simply inverted, top to bottom. These may be from the grid of the “Qabalah of Nine Chambers,” in which case they would be LBGK; but the symmetry suggests YHVH.

The Column of Light itself contains several features: There is a white circle at the top, truncated by the upper limit of the picture. In it are arrayed the Greek letters Iota, Alpha, Omega. The “I” and “O” are smaller and just below center to left and right. The “A” has its point about center and extends much larger than the others nearly to the lower arc of the circle. This “A” also has dots standing out from its apex and its two leg ends, three in all. This white circle is surrounded by a diffuse ring and rays of light extend from it. There is a strong ray vertically downward, two to either side of it intercepting the column of light at about mid-height, two more short ones above those, then two very short ones above those in turn, and there seem to be from two to three others passing the median of the circle but indistinct. There are letters on either side of the vertical ray, about mid height of the picture: “Or (ray) dO” and below that: “A∴ (ray) A∴ ”. This central ray illuminates and encompasses the upright of a crucifiction in the lower third of the picture, rising from the top of the hill. There is a generalized human form as corpus, facing forward on Latin cross. The figure is suggestive of Crowley, but only with a considerable weight loss. In curved wedges of shadow to the left and right of the hill top, within the widening of the column of light, are two canted elongate Latin Crosses with crescent moons horns to top about the intersection of arm and upright. That to the left cants to left and has a black crescent, between and below the horns, on the arm “FUR”. That to the right cants to right, white crescent, “FUR” written again as before. The slope of the hill on the left has these words arching just above and along it “Milites Judaei”; to the right “Mater. Johannes. There are off vertical striations in the column to right and left of the vertical ray, beneath A∴A∴ and above the crucifixion. The hill below the crucifixions has five Hebrew letters in black, forming a the word “Golgotha”, GLGThA.}

July 28. Twenty-fifth week of A∴ begins.
" 29. (A∴ continued evidently, for P. writes.) Perfect the lightning-conductor and the flash will come.
" 30. (The diary of P. from this date is now full of hieroglyphics, which are and must ever remain indecipherable. We may gather a certain amount from those passages which are intelligible. He apparently tried repeating the new formula given by D.D.S., conceived perhaps as a mental operation on the lines of that given in
"Equinox IV" concerning an egg between pillars.)

Aug. 4. About to try the experiment of daily Aspiration in the Sign of Osiris Slain. Did this twenty-two minutes, with Invocation as of old. Cut cross on breast an circle on head. (SCIRE) The vow of Poverty is to esteem noting save A∴ (AUDERE) The vow of Chastity is to use the Magical Force only to invoke A∴ (VELLE) The vow of Obedience is to concentrate the Will on A∴ alone. (TACERE) The vow of Silence: so to regulate the whole organism that so vast a miracle as the Completion of the Great Work excites therein no commotion. N.B. — To look expectantly always, as if He would instantly appear. Aug. 10. In Sign of Osiris Slain; cut cross and circle as before, renewing vows. Twenty-eight mins. Got the Threshold — the awful doubt whether one shouldn't walk away and throw up the whole thing — presented first as a temptation, than as a doubt. Wherefore the cry, "Eli, Eli, lama sabachthani." But got no further — save from a sense of dew distilling from the Eye in the Triangle by the Ray.
" 14. Am still very much below par. Not that I feel bad; but I sleep absurdly after message. (As a matter of fact, he suffered intensely from neuralgia and eye trouble all this summer, with hardly any intermission.)
" 18. Reobligated, though ill. (Through the obstruction of a duct in the eye several extremely painful operations were needed, and he was in practically unintermittent pain.)
" 25. Reobligated, though ill.

Sept. 1. Reobligated, though ill.
" 8. Pain too great to record vows, even if I made any. (His practice was evidently to take the vows afresh every week: he seems to have recorded no practices, though he evidently did them daily. The diary is all this time blank of any records of any sort.)
" 16. Renewed vows as usual.
" 17. Went to A — P — H —, C. (The change of air cured his neuralgia instantly. Henceforth he may be considered well again. He speaks of himself on the 20th as "an absurd but athletic ass," after a night spent wandering about London talking to policemen and night watchmen.)
Sept. 21. Did a little Invocation. Inquiring how to invoke A∴ got the instant reply "Often!" — and only saw later that this was the same old order as before. Which confirms it: discard methods, rituals, etc. (and their contradictions), but do it Often!
" 22. D.D.S. visits me. Celebration of the Autumnal Equinox.
" 23. Celebration of the Autumnal Equinox. 24-30. (During this period Fra. P. was preparing, under the guidance of D.D.S., a certain ritual of initiation. This was to combine the Eastern and the Western methods. The mind, exalted, fortified, initiated by the Holy Magick, was then in that very state of divine tension to concentrate itself on that Self-glittering One.)

It is time to break off for a moment from the Diary to ask the reader to remark how extraordinarily full is this passage of P.'s life. The scene opens on the slopes of Kangchenjanga with the death of five men. It continues with a jungle inhabited by savages, naked, armed with bows and arrows, ignorant even of any language containing so many as three hundred words, and by wild beasts. The next scene is of attempted robbery and murder, and P.'s successful defence. Then comes one of the wildest journeys possible to take on this planet, packed with every kind of adventure and privation. After this, practically continuous ill- health, only interrupted by the most shocking domestic tragedies.

Through all this, Fra. P. remains in perfect literal simplicity with his devotion to the Augoeides and his “invoking often.”

He never flags, never falters, never faints, never fails. Impassive and inexorable as that Nature whom he had defied, he went steadily on with his work. Wealth and health had been torn from him; he was like Job, but even worse tormented; greater than Job, he resisted all without a murmur, and conquered all without a glimmer of self-satisfaction.[6]

When the Books are opened and the deeds of men are known, who dare say that there shall be found aught to surpass these marvellous months which Fra. P. set to the Operation of the Sacred Magic, to obtaining of the Knowledge and Conversation of the holy Guardian Angel? We return to the Diary —

Oct. 2. (Fra. P. has now retired into the Adytum of God-nourished Silence to some purpose! We transcribe this day's entry; it is probably most important to us. The rest of the year's entries are nearly all of the same kind.) The Stooping Dragon — the Floor of the ... vide "Alexandra." The Critical Converse.
Before this is merely the Concealed At Home with its distinction of gift and graft, and very vagueness, where Apollo and Diana took the place of Mercury.
Scortillum, ut mihi tum repente visumst,
Non sane inlepidum neque invenustum.
Huc ut venimus incidere nobis.
Sermones varii.

(This means something! For example, the Stooping Dragon was painted on the Floor of the "Vault." In "Alexandra" occur the words "vault on Vera." Hence in the diary the letters S.D. (for Stooping Dragon) will refer to somebody named Vera, or possibly "the true woman," or "true things."
As I am ninety-four years old come Martinmas, and have much more of this "Temple" anyhow, I feel justified in leaving the rest of this ingenious cipher to any lunatics who get tired of the Bacon-Shakespeare folly.
Anybody who understands this entry of October 6 —
Brassies and Billiards. Council of War.
The King's letter to the Queen:
"Pussy" the Prince is ill"
Paedicabo ego vos et unrumabo
XVI. Called on Rev. J. A. Hervey — is welcome to a copy of the diary.)
Oct. 9. Tested new ritual and behold it was very good! Thanked gods and sacrificed for ——
In the "thanksgiving and sacrifice for ..." I "did" get rid of everything but the Holy Exalted One, and must have held Him for a minute or two. I did. I am sure I did.

Such is the fragmentary account of what was then the greatest event in Fra. P.'s career. Yet this is an account of the highest of the trances — of Shivadarshana itself, as we know from other sources. The “vision,” to use still the name become totally inadequate, appears to have had three main points in its Atmadarshana stage —

1. The Universal Peacock.

2. The Universe as Ego. “I who am all and made it all abide its separate Lord,” “i.e.” the Universe becomes a single and simple being, without quantity, quality, or conditions. In this the “I” is immanent, yet the “I” made it, and the “I” is entirely apart from it. (This is the Christian doctrine of the Trinity, or something very like it.)

3. This Trinity is transcended by an impersonal Unity.

This is then annihilated by the Opening of the Eye of Shiva. It is absolutely futile to discuss this: it has been tried and failed again and again. Even those with experience of the earlier part of the “vision” in its fullness must find it totally impossible to imagine anything so subversive of the whole base, not only of the Ego, but of the Absolute behind the Ego.

There are, however, many suggestive poetical descriptions which we advise our readers to study. Notable are “Aha!” (passage quoted below) and many portions of Liber LXV, Liber VII, and Liber CCXX. It must be clearly understood that the Bhagavad-Gita, Anna Kingsford, St. John, and all other writers with the possible exception of Lao Tze, describe nothing higher than Atmadarshana. For the first time in the known history of the world there had arisen the combination of the utmost attainment with the intelligence and literary ability to make it comparatively articulate. It is no wonder, then, that we hail Fra. P. as the greatest of all Teachers.

This entire experience from the Passing of the Abyss to the Shivadarshana has been so wonder fully described in “Aha!” by Mr. Aleister Crowley, who was privileged to get his material first-hand from Fra. P. himself, that we make no apology for quoting the passage in full.

MARSYAS. Ay! Hear the Ordeal of the Veil,
The Second Veil! ... O spare me this
Magical memory! I pale
To show the Veil of the Abyss.
Nay, let confession be complete!
OLYMPAS. Master, I bend me at thy feet —
Why do they sweat with blood and dew?
MARSYAS. Blind horror catches at my breath.
The path of the abyss runs through
Things darker, dismaller than death!
Courage and will! What boots their force?
The mind rears like a frightened horse.
There is no memory possible
Of that unfathomable hell.
Even the shadows that arise
Are things to dreadful to recount!
There's no such doom in Destiny's
Harvest of horror. The white fount
Of speech is stifled at its source.
Know, the sane spirit keeps its course
By this, that everything it thinks
Hath causal or contingent links.
Destroy them, and destroy the mind!
O bestial, bottomless, and blind
Black pit of all insanity!
The adept must make his way to thee!
This is the end of all our pain,
The dissolution of the brain!
For lo! in this no mortar sticks;
Down comes the house — a hail of bricks!
The sense of all I hear is drowned;
Tap, tap, isolated sound,
Patters, clatters, batters, chatters,
Tap, tap, tap, and nothing matters!
Senseless hallucinations roll
Across the curtain of the soul.
Each ripple on the river seems
The madness of a manic's dreams!
So in the self no memory-chain
Or causal wisp to bind the straws!
The Self disrupted! Blank, insane,
Both of existence and of laws,
The Ego and the Universe
Fall to one black chaotic curse.
OLYMPAS. So ends philosophy's inquiry:
"Summa scientia nihil scire."
MARSYAS. Ay, but that reasoned thesis lacks
The impact of reality.
This vision is a battle axe
Splitting the skull. O pardon me!
But my soul faints, my stomach sinks.
Let me pass on!
OLYMPAS. My being drinks
The nectar-poison of the Sphinx.
This is a bitter medicine!
MARSYAS. Black snare that I was taken in!
How one may pass I hardly know.
Maybe time never blots the track.
Black, black, intolerably black!
Go, spectre of the ages, go!
Suffice it that I passed beyond.
I found the secret of the bond
Of thought to thought through countless years
Through many lives, in many spheres,
Brought to a point the dark design
Of this existence that is mine.
I knew my secret. "All I was"
I brought into the burning-glass,
And all its focussed light and heat
Charred "all I am." The rune's complete
When "all I shall be" flashes by
Like a shadow on the sky.
Then I dropped my reasoning.
Vacant and accursed thing!
By my Will I swept away
The web of metaphysic, smiled
At the blind labyrinth, where the grey
Old snake of madness wove his wild
Curse! As I trod the trackless way
Through sunless gorges of Cathay,
I became a little child.
By nameless rivers, swirling through
Chasms, a fantastic blue,
Month by month, on barren hills,
In burning heat, in bitter chills,
Tropic forest, Tartar snow,
Smaragdine archipelago,
See me — led by some wise hand
That I did not understand.
Morn and noon and eve and night
I, the forlorn eremite,
Called on Him with mild devotion,
As the dew-drop woos the ocean.
In my wanderings I came
To an ancient park aflame
With fairies' feet. Still wrapped in love,
I was caught up, beyond, above
The tides of being. The great sight
Of the intolerable light
Of the whole universe that wove
The labyrinth of life and love,
Blazed in me. Then some giant will,
Mine or another's thrust a thrill
Through the great vision. All the light
Went out in an immortal night,
The world annihilated by
The opening of the Master's Eye.
How can I tell it?
OLYMPAS. Master, master!
A sense of some divine disaster
Abases me.
MARSYAS. Indeed, the shrine
Is desolate of the divine!
But all the illusion gone, behold
The one that is!
OLYMPAS. Royally rolled,
I hear strange music in the air!
MARSYAS. It is the angelic choir, aware
Of the great Ordeal dared and done
By one more Brother of the Sun!
OLYMPAS. Master, the shriek of a great bird
Blends with the torrent of the thunder.
MARSYAS. It is the echo of the word
That tore the universe asunder.
OLYMPAS. Master, thy stature spans the sky.
MARSYAS. Verily; but it is not I.
The adept dissolves — pale phantom form
Blown from the black mouth of the storm.
It is another that arises!

The result of this upon Fra. P. seems to have been tremendous.

On the very next day the last sacrifice was made.

Oct. 10. I am still drunk with Samadhi all day. Discovered ... (We need not write his words. Enough it we say that the one person left for him to love was lost, stricken by hereditary vice, a beastliness taught her at the age of 16 by here mother, a clergyman's wife, which, after having lain dormant all these years, was now become rampant and incurable. He had nothing to look forward to but life with one who was in all essential ways a maniac, with no hope of any termination but the asylum or the grave.)[7]
" 11. To bed with thoughts of A∴ Persistent vision. ... But oh! the constant rapture. ...
" 12. ... But oh! ... as before. Did some prayer and fasting, but not enough.
" 13. ... Things have "really" lost their value — I get what Blavatsky describes in the Voice of the Silence as "not quite disgust."
" 14. ... certain Samadhic effects linger — the unreality of things and one's own sense of success, etc.
" 16. Samadhi not yet worn off.
" 17. But ho! etc., only more so.
" 18. Ditto. Note lack of impatience, perfect satisfaction with existing state. ...
" 21. I am sill "polarized" a good deal; my "indifference" is pronounced.

Oct. 31. This account is almost unintelligible as it stands; so I edit it. He appears to have made the old "Preliminary Invocation." Result rather like Yoga; he gets at once into Pratyahara and then makes Samyama on the Augoeides.
"Invoked twice — terrible agony." And then this note. "Barbarous names. Supreme test ("i.e." to use words which he does not understand), for a man who is "really" praying cannot bring himself to say a ridiculous thing to his God, even on the latter's mandate." (From this it appears as if the Augoeides had told Fra. P. the real meaning of Zoroaster's injunction: "Change not barbarous names of evocation; for they are names divine, having in the sacred rites a power ineffable.")[8]
"I shall go," continues Fra. P., "and recite 'From Greenland's Icy Mountains' (the most ridiculous thing that occurred to his mind) — if with faith, Samadhi! ... "No faith, I suppose. Time after time I feel the sickening pangs of dissolution; physically I nearly faint; but I don't get over the bar. ... I am sick, sick! "I retire in disorder pursued by dog-faced demons of all kinds. "Once again I nearly got there — all went brilliance — but not quite." Again, "There is nothing but dog-faced demons after I get to bed; but there is always the consciousness behind thoughts. Thus, when the consciousness realizes that 'I am apart from my thoughts,' that thought itself is pictorially shown as a thought." This seems to mean that he again got Atmadarshana; his complaint was the inability to pass beyond. He adds "to this consciousness all thoughts are alike; it would never trouble to command them."
"Id est," it is the Peace of the Universe, the Impersonal Absolute. He was That. Note that he got this without any Ritual to speak of; an enormous advance in power of meditation.

Nov. 4. Descent into Hell. In the power of the Dweller — obsession by a devil left by F—— and J—— called "?
" (This devil is described in "Sir Palamede the Saracen," Sections XXXVI and XXXVIII. It asks "Is there any Path at all?" and "Are not you a fraud?") Return with great difficulty — awful pangs — Eli! Eli! lama sabachthani! N.B. — I got back to very near Samadhi in the end. (This appears to have been a "natural" meditation arising out of the conversation of F—— the Buzite and J—— the Shuhite!)
" 14. Again got into the Samadhi-proximity-state; as it were, without trouble. (Now follows a period of two more months of ill-health of the severest kind, and apparently no work is done. There was, however, much question of his position in the mystic hierarchy. He had the highest attainment known — and what did it amount to? In the meantime Fra. D.D.S. himself must have attained Samadhi — presumably Atmadarshana — for we find this entry.)

Dec. 7. D.D.S. writes from Samadhi-Dhatu. (Dhatu — literally "element" — is a word chosen to avoid such implications as would be conveyed by "place,""state," and such words.)
" 8. D.D.S. still in Samadhi.
" 10. D.D.S. dined with me. He thinks my attainment makes me a Master of the Temple. He goes even further and says that I am
"the" Master — the Logos — the next Buddha. ... This (apparently some ceremony of Rose Croix) purifies and consecrates me, so that I feel "I am the Master" quite genuinely — without scruple or diffidence. No personality.
" 11. Back to B______. D.D.S.'s amazing third letter. (This letter is too long and personal to publish in full; but it contains these words: "How long have you been in the Great Order, and why did I not know? Is the invisibility of the A ∴ A ∴ to lower grades so complete?")

In spite of his illness he managed to do some most formidable work during this December. There is, however, nothing further in the diary of interest to our present purpose.

But it is most important to remark that although acclaimed as a Master of the Temple, as one who has passed utterly through the Abyss, as a Brother of the A ∴ A ∴ itself, he steadfastly refused to accept the hard-won grade for three years more.

(To be continued)


[1] In his CONFESSIONS, Crowley states that these muggers confessed their attack on him in hospital.

[2] this should be studied with chapter VII of “The Star in the West,” and Hume's “Essay on the Human Understanding,” which he again read on the 17th.

[3] sic. a.m.?

[4] sic, s.b. “A∴” —?

[5] It should be noted that in all this Crowley was probably influenced by a simple tonsillectomy, emotionally distraught by the death of his child and morally strained by failure to adequately comfort his bereaved wife.

[6] This is a bit thick.

[7] Crowley's wife Rose turned firmly to the bottle. It may be conjectured that she lacked the support to carry her through her own tragedy, and she attempted abortion around this time.

[8] But see the changes Crowley wrought in the “Bornless Ritual” when he composed Liber Samekh!

[ « back to TOC ]


(Published in The Equinox Vol.I. No.IX.)

WE left Frater P. at the end of 1906, acknowledged and admitted a Master of the Temple, and even more than this, as it were in perspective, and yet refusing to admit even to himself that he had obtained that Crown for which he had striven so earnestly since the beginning. Into these eight years had been concentrated the work of not one lifetime, but of many, but he felt that this work was in no sense complete. He might be entitled to the Grade without as yet being inititated into it, and we shall find that these eight years grew to eleven before this occurred.

We must now record how these three years were occupied. We learn that in September 1906, with Frater D.D.S., he had prepared a Ritual of the Augoeides, which might serve to initiate those who had not yet made any attainment on the path. We may again quote from the "History Lection": —

19. Returning to England, he laid his achievements humbly at the feet of a certain adept D.D.S., who welcomed him brotherly and admitted his title to that grade which he had so hardly won.

20. Thereupon these two adepts conferred together, saying: May it not be written that the tribulations shall be shortened? Therefore they resolved to establish a new Order which would be free from the errors and deceits of the former one.

21. Without Authority they could not do this, exalted as their rank was among adepts. They resolved to prepare all things, great and small, against that day when such Authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. The temple must be builded before the God can indwell it.

22. Therefore by order of D.D.S. did P. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. To do this utterly was found impossible, since all language has a history, and the use (for example) of the word “spirit” implies the Scholastic Philosophy and the Hindu and Taoist theories concerning the breath of man. So was it difficult to avoid implication of some undesirable bias by using the words “order,” “circle,” “chapter,” “society,” “brotherhood,” or any other to designate the body of initiates.

23. Deliberately, therefore, did he take refuge in Vagueness. Not to veil the truth to the Neophyte, but to warn him against valuing non-essentials. Should therefore the candidate hear the name of any God, let him not rashly assume that it refers to any known God, save only the God known to himself. Or should the ritual speak in terms (however vague) which seem to imply Egyptian, Taoist, Buddhist, Indian, Persian, Greek, Judaic, Christian, or Moslem philosophy, let him reflect that this is a defect of language; the literary limitation and not the spiritual prejudice of the man P.

24. Especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoning from the known to the unknown which assuredly will tempt him. We labour earnestly, dear brother, that you may never be led away to perish upon this point; for thereon have many holy and just men been wrecked. By this have all the visible systems lost the essence of wisdom. We have sought to reveal the Arcanum; we have only profaned it.

25. Now when P. had thus with bitter toil prepared all things under the guidance of D.D.S. (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain time of repose, as the earth lieth fallow.

26. Meanwhile these adepts busied themselves intently with the Great Work.

27. In the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought — they were to be admitted to the Eternal and Invisible Order that hath no name among men.

28. They therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the Great Work, could with steady calm and firm correctness abandon the Great Work itself; for this is the last and greatest projection of the alchemist.

In the spring of 1907 we consequently find Frater P. living quietly his ordinary life a a man and engaged in no particular practices. His diary for this year 1907 has been lost,[1] and we shall not be able to fill in the events of the year in any detail. We have, however, been able to inquire of those who had conversation with him during this period, and we hear of him as occupied mainly in reviewing the whole of his magical career — though why should we use an adjective, since every second of that career had been understood as part of the operation of the Magic of Light? It seems to him that this career was in some ways imperfect — as if he had jumped over some of the puddles in the path. He wished to explain to himself how this could be so, and, in particular, why. He found, for example, with regard to magical powers, that he was not able to exercise these in the way which he had originally conceived. He found, in short, that they were like all other powers, and could only be exercised as circumstance permitted. Even Herr Salchow could not cut his famous star unless there happened to be ice, and he was able to get to that ice with skates. Although he had performed so many wonders he perceived that his ability depended entirely upon some antecedent necessity. He was not a free agent. He was part of a universal scheme. Now the principal mark of the Master of the Temple was, in his opinion, that he could exercise these powers at will; that he could enter Samadhi at will. He now saw that these words “At will” really meant at the will of the Universe, and he could only obtain this freedom through the coincidence of his will with the Universal Will. The active and the passive must be perfectly harmonious before free-will became intelligible. Only Destiny could exercise free-will. In order to exercise free-will he must, therefore, become Destiny. He was then to know sooner or later the meaning of the Thirteenth Æther, to which subject we shall return in the proper place.

We are now to consider a further passage from the "History Lection": —

29. Also one V.V.V.V.V. arose, an exalted adept of the rank of Master of the Temple (or this much He disclosed to the Exempt Adepts), and His utterance is enshrined in the Sacred Writings.

30. Such are Liber Legis, Liber Cordis Cincti Serpente, Liber Liberi vel Lapidis Lazuli and such others whose existence may one day be divulged unto you. Beware lest you interpret them either in the Light or in the darkness, for only in L.V.X. may they be understood.

Of V.V.V.V.V. we have no information. We do not know, and it is of no importance that we should know, whether he is an actual person or a magical projection of Frater P., or identical with Aiwass, or anything else, for the reasons previously given when discussing the utterance of Liber Legis, Equinox VII, pp. 384 and 385. It is sufficient to say that all the Class A publications of the A∴A∴ should be regarded as not only verbally and literally inspired by Him, but that this accuracy should be taken to extend even to the style of the letter. If a word is unexpectedly spelt with a capital letter, it must not be thought that this is a mistake; there is some serious reason why it should be so. During this year 1907, therefore, we find a number of such books dictated by him to Frater P. Of the sublimity of these books no words can give expression. It will be noticed that they are totally different in style from Liber Legis, just as both of them are different from any of the writings of Frater P. We may turn for a moment to consider the actual conditions under which he received them. We find the hint of the nature of the communication in Liber LXV and Liber VII. On one or two occasions the scribe introduced his thought upon the note, in particular Liber VII, Chapter I, Verse 30, where Verse 29 suggested Verse 30 to Frater P., who wrote it consciously and was corrected in Verse 31. Frater P. is, however, less communicative about this writing than about Liber Legis. It appears that during the whole period of writing he was actually in Samadhi, although, strangely enough, he did not know it himself. It is a question of the transference of the Ego from the personal to the impersonal. He, the conscious human man, could not say “I am in Samadhi”; he was merely conscious that “that which was he” was in Samadhi. This came to him as a sort of consolation for the disappointment which he was experiencing, for it was in his attempt to get into Samadhi that the writing of these books occurred. Yet the consolation itself was in a sense a disappointment. The transference of the human conscience to the divine, the partial to the universal, was no longer an explosion, a spasm, an orgasm. It was a passing into peace unaccompanied by any of the dazzling and overwhelming phenomena with which he was familiar. He did not realize that this was an immense advance. He did not see that it meant that he had become so attuned to Samadhi that its occurrence became hardly noticeable. He was still farther from understanding that that Samadhi is permanent, eternal, entirely beyond accident of time or place; that it was only necessary, as it were, to lean back into it to be there. He knew that by pronouncing the Ineffable Name, the Universe dissolved in flame and earthquake. He was far from the point at which by the utterance of a single sigh the universe slipped into dissolution. Like Elijah in the mountain, he expected to see the Lord in the tempest and the lightnings. He did not understand the still small voice. We shall find an increasing difficulty in writing of Frater P., because from this time he is increasing that nameless and eternal Nothing of which nothing true can be said, and it sometimes seems as if the conscious man was ever diminishing, ever less important, ever much nearer to the normal human being. In reality it is that he is much less confused. He does not allow the Planes to interfere with each other. He perceives that each Plane must work out its own salvation; that it is fatally wrong to appeal to the higher. He has identified himself with the will of the higher, and that will must extend downwards, radiating upon the lower. The lower may aspire to the higher, but not in order to get help from its troubles. It may wish as a whole to unite itself with the higher, to lose itself in the higher, but it should be very wary about asking the higher to rearrange its parts.

Apart from these writings, the years 1907 and nearly the whole of 1908 are quite uneventful. We do, however, find that he went into several Magical retirements, for in the spring of 1907 we hear of him at Tangier; in the winter in the English Lakes; but a great deal of his time must have been taken up by the personal matter referred to on page 44 of No. VIII of the Equinox. That cup of bitterness, at least, he drank to the dregs. In May 1908 he was at Venice while we find that he spent August and September on a long walk through Spain. We do not learn that he did anything particular during this period, but on the first of October, he began a serious Retirement of a really strenuous character of about a fortnight in duration, which has been recorded for us minute by minute in a book called John St. John, published in Equinox I. The ostensible object of this Retirement was to discover for certain whether by the use of the plain straightforward methods accessible to the normal man he could definitely attain Samadhi within a reasonable time. In other words, whether the methods themselves were valuable. This was a most important experiment, for a great many people had argued that he owed his Attainment to his personal genius; that any methods would have done for him; that his methods might be useless for another. He was sufficiently satisfied with the efficacy of the methods to determine upon a course for which he had hitherto found no excuse — that of undertaking the gigantic task of the publication of all these methods on the basis of pure scepticism. There is, further, no doubt that by this retirement he acquired a stock of magical energy which enabled him to carry out this work, to all intents and purposes without assistance, except of the most temporary and casual kind, from any other person. The mere quantity of this work in itself constitutes a miracle. The quality of this work is such that the word miracle is quite inadequate. It must be remembered that it was not only a question of writing down the details of this extraordinary knowledge, though that is surprising enough. For example, Book 777 from cover to cover was written down by him from memory in a single week, at a time when he was seriously ill and in constant pain. But in addition to this, he was compelled to waste his time in overseeing the mechanical details of printing and publishing. It is better to fight with beasts at Ephesus like St. Paul than with printers in London as he did. He had, moreover, to furnish practically the whole of the funds required for the publication. He gave not only the remains of his great fortune, but all his hope of future fortune, and he issued his publications at cost price, often very much below it. In addition to this he was continually harassed and distressed by every form of domestic affliction. The ability to endure these five years following seems cheaply purchased at the cost of a fortnight's hard work.

From this moment, however, our own task becomes extremely simple. Hitherto Frater P. has been a private character, of whose life no one was competent to speak. Without his diaries it would not have been possible to write a single page of this book. But henceforward he is a public character, occupied in public work, and little, indeed, will be the content of his private life; and yet there remains the most important event to be recorded: the dissolution of that life, the losing of his name.

(To be continued)


[1] A fragment of this diary is extant.

[ « back to TOC ]


(Published in The Equinox Vol.I. No.X.)

Horoscope - Nativity of Frater P. Horoscope - First Initiation of Frater P.jpg
The Nativity of Frater P. The First Initiation of Frater P.
Horoscope - Equinox of the Gods Horoscope - Annihilation of Frater P.
The Equinox of the Gods The Annihilation of Frater P.

IN the year 1909 we find the drawing together of the Paths by which Frater P. had been traveling.

First (March 21), the conscious personal work of his life was crystallized in the thorough establishment of his system of Scientific Illuminism or Sceptical Theurgy through the publication of Number I of the “Equinox;”

Second (October 17), he accomplished his purely human duty without which he had no right to become Sannyasin;

Third (April), another purely human side of his life reached a proper climax;

Fourth (December), he was relieved of his last human responsibility;

Fifth (June), he was brought back completely, in full freedom, into the work laid down in “Liber Legis.”

All these things were doubtless necessary as a winding-up of his business with Earth. The result is the final Initiation of December 3.

There is a very curious entry in his diary for January 1 —

“Having left the Juggler (Standard Music-hall), ate 12 oysters = 1 crab = Abrahadabra, a small bottle of No. 111 (cost 231 pence), invoked and banished Mercury in P. Circus, opened message from Adonai. Folly = Aleph.”

This was the way in which he would divine the forthcoming year. He did various things of a quite ordinary nature with an intense magical intention. He had asked a disciple to write him a message to be opened at midnight. The disciple, being a fool, wrote a foolish message, but none the less inspired.

The diary continues thus —

“Sought accidental symbols while looking for a black woman to represent Binah” (to which he was aspiring).

“Entered by chance, firstly, Queen's Hotel [can this refer to Binah?] and Leicester.” (Leicester was the town whose hospitality had temporarily relieved him of his thorn in the flesh. Permanent relief followed in the course of the year.) He did not see any black woman, but a woman came to him and asked for alms, telling her sad story — which was that she had been a servant who was now a fertilized free-woman with a young male child. He took this as a symbol of Binah in her form of Aima, the Rejoicing Mother. Further, she was dressed in grey, the colour of Chokmah, which he took to imply that she was the right kind of Mother, being covered by the Father.

There is no record of any importance in the diary until the Vernal Equinox, when the “Word of the Equinox,” which is given out by the Masters to govern the events of the six months, was “Perdurabo;” and we find, in fact, that during this six months were some of the most important events of our history, whose which finished Perdurabo.

On June 15, he was at his Sacred House, and there conferred the Initiation of Neophyte upon his first probationer.

The event of June 28 is so important that a little preliminary explanation is required. It has been explained with what reluctance he moved to the obtaining of “Liber Legis.” We have seen how he tried to avoid carrying out the instructions; how he tried to give up Magick altogether; how he tried to take up Buddhism; how he tried any and every Path to escape the task laid upon him. He even attempted to publish “Liber Legis” and the 30th and 29th AEthyrs which he had obtained in Mexico, with sceptical commentary. We find him driven inch by inch into the Path appointed by the Masters. We have seen him stripped of all that he had and of all that he was. We know, too, that he made the obtaining of Samadhi a condition of his taking up the work, on the ground that no one without that experience could possibly carry it out, and we have seen this demand granted. We have seen him hailed by the Adepts of the Great White Brotherhood in England, as not only one of themselves, but as their Master, nay, as the Logos of the AEon. We have seen him refuse to admit it. Ultimately, when every obstacle had been cleared away, when the Adepts themselves urged him to take up the work, his will refused assent, and that with finality. “For,” said he, “it is impossible. In my copy of the Book of the Law I find it written 'This book shall be translated into all tongues, but always with the original in the writing of the Beast, for in the chance shape of the letters and their positions to one another, in these are mysteries that no Beast shall divine,' and this original has been lost. I have not seen it for five years.”

With this he dismissed the matter from his mind. He would continue with scientific illuminism. He would publish various scholarly studies of such works as Dr. Dee's. What he would not do was — what he was told! It was impossible, and there was an end of the matter.

However, he was obliged to go to his house in Scotland on business, and he arrived there on June 15. Two days later he was joined by two disciples. One of these was interested in mountaineering, and had asked him for a pair of his ski. Several pairs were discovered in the loft. Some days later he determined to look for four large canvases, on which, nine years earlier, he had painted in their proper colours the Four Watch Towers of the universe given by Dr. Dee. The house was ransacked by the three men and by the servants; no trace was discovered, and the search was abandoned.

On June 28, we find this entry —

“Glory be to Nuit, Hadit, Ra-Hoor-Khuit in the Highest! A little before midday I was impelled mysteriously (though exhausted by playing fives, billiards, etc. till nearly six this morning), to make a final search for Elemental Tablets. And lo! when I had at last abandoned the search, I cast mine eyes upon a hole in the loft, where were ski, etc., and there, O Holy, Holy, Holy! were not only all that I sought, but the manuscript of “Liber Legis!”

It was the last straw. For the next two days he remained in meditation, as in his previous Samma Sati meditation in Burma and China, where his marvellous escape from death supplied the last factor in the equation, and brought him to the understanding of who he was and what his work. So this strange finding robbed him of his last excuse for not taking up the work. Here was the reason for the years spent by him in climbing mountains. Because he had climbed mountains he desired ski; because he had climbed mountains he had gone to Cumberland in the winter previous, and there found the disciple K. M. W., whose request for the ski had brought him to the loft. Here, too, was the reason of his life-tragedy, for without that he would not have gone to Cumberland at that time or gone to his house in Scotland that summer. There was no further escape. He must take up the terrible Karma, which he had evaded, in spite of the tremendous pressure brought to bear upon him by the Masters, for five years. It is Their silent dealings with him which fill Volume 0 of the “Equinox.”

Broken at last, he went to the topmost point of the hill which crowns his estate, at midnight, and there, as we read in the diary, “I once more solemnly renounced all that I have or am. On departing, instantly shone the moon, two days before her fullness, over the hill among the clouds.” A pencil note in the diary, written much later, underlines the words “two days before her fullness,” and notes: “And I attained two quarters of year later approximately.”

The traces of this decision are now apparent when, from August 22 to 25, we find him at Maidenhead writing “Aha!” In this poem he gives a complete account of all that had occurred to him. Beginning with some hint of the aspiration to the Knowledge and Conversation of the Holy Guardian Angel, it continues with an account of the method of meditation, culminating in that same Knowledge and Conversation. The agony of the Passing of the Abyss is then described, and the tearing away of all that he has or is, ending in Shivadarshana. This passage is quoted fully in the section “The Babe”, “supra.” Further instruction is then given in meditation.


There are seven keys to the great gate,
Being eight in one and one in eight.
First, let the body of thee be still,
Bound by the cerements of will,
Corpse-rigid; thus thou mayst abort
The fidget-babes that tense the thought.
Next, let the breath-rhythm be low,
Easy, regular, and slow;
So that thy being be in tune
With the great sea's Pacific swoon.
Third, let thy life be pure and calm
Swayed softly as a windless palm.
Fourth, let the will-to-live be bound
To the one love of the Profound.
Fifth, let the thought, divinely free
From sense, observe its entity.
Watch every thought that springs; enhance
Hour after hour thy vigilance!
Intense and keen, turned inward, miss
No atom of analysis!
Sixth, on one thought securely pinned
Still every whisper of the wind!
So like a flame straight and unstirred
Burn up thy being in one word!
Next, still that ecstasy, prolong
Thy meditation steep and strong,
Slaying even God, should He distract
Thy attention from the chosen act!
Last, all these things in one o'erpowered,
Time that the midnight blossom flowered!
The oneness is. Yet even in this,
My son, thou shalt not do amiss
If thou restrain the expression, shoot
Thy glance to rapture's darkling root,
Discarding name, form, sight, and stress
Even of this high consciousness;
Pierce to the heart! I leave thee here:
Thou art the Master. I revere
Thy radiance that rolls afar,
O Brother of the Silver Star!

Yet, immediately following this, comes the Method of Invocation of the Holy Guardian Angel, and an account of the attainment of that knowledge.


I teach the royal road of light.
Be thou, devoutly eremite,
Free of thy fate. Choose tenderly
A place for thine Academy.
Let there be an holy wood
Of embowered solitude
By the still, the rainless river,
Underneath the tangled roots
Of majestic trees that quiver
In the quiet airs; where shoots
Of the kindly grass are green
Moss and ferns asleep between,
Lilies in the water lapped,
Sunbeams in the branches trapped —
Windless and eternal even!
Silenced all the birds of heaven
By the low insistent call
Of the constant waterfall!
There, to such a setting be
Its carven gem of deity,
A central flawless fire, enthralled
Like Truth within an emerald!
Thou shalt have a birchen bark
On the river in the dark;
And at the midnight thou shalt go
To the mid-stream's smoothest flow,
And strike upon a golden bell
The spirit's call; then say the spell:
"Angel, mine angel, draw thee nigh!"
Making the Sign of Magistry
With wand of lapis lazuli.
Then, it may be, through the blind dumb
Night thou shalt see thine angel come,
Hear the faint whisper of his wings,
Behold the starry breast begemmed
With the twelve stones of the twelve kings!
His forehead shall be diademed
With the faint light of stars, wherein
The Eye gleams dominant and keen.
Thereat thou swoonest; and thy love
Shall catch the subtle voice thereof.
He shall inform his happy lover:
My foolish prating shall be over!


O now I burn with holy haste.
This doctrine hath so sweet a taste
That all the other wine is sour.


Son, there's a bee for every flower.
Lie open, a chameleon cup,
And let Him suck thine honey up!
Ah, boy, all crowns and thrones above
Is the sanctity of love.
In His warm and secret shrine
Is a cup of perfect wine,
Whereof one drop is medicine
Against all ills that hurt the soul.
A flaming daughter of the Jinn
Brought to me once a winged scroll,
Wherein I read the spell that brings
The knowledge of that King of Kings.
Angel, I invoke thee now!
Bend on me the starry brow!
Spread the eagle wings above
The pavilion of our love! ....
Rise from your starry sapphire seats!
See, where through the quickening skies
The oriflamme of beauty beats
Heralding loyal legionaries,
Whose flame of golden javelins
Fences those peerless paladins.
There are the burning lamps of them,
Splendid star-clusters to begem
The trailing torrents of those blue
Bright wings that bear mine angel through!
O Thou art like an Hawk of Gold,
Miraculously manifold,
For all the sky's aflame to be
A mirror magical of Thee!
The stars seem comets, rushing down
To gem thy robes, bedew thy crown.
Like the moon-plumes of a strange bird
By a great wind sublimely stirred,
Thou drawest the light of all the skies
Into thy wake. The heaven dies
In bubbling froth of light, that foams
About thine ardour. All the domes
Of all the heavens close above thee
As thou art known of me who love thee.
Excellent kiss, thou fastenest on
This soul of mine, that it is gone,
Gone from all life, and rapt away
Into the infinite starry spray
Of thine own AEon ... Alas for me!
I faint. Thy mystic majesty
Absorbs this spark.


All hail! all hail!
White splendour through the viewless veil!
I am drawn with thee to rapture.

Yet no sooner is this attained than he utters the new doctrine declared in “Liber Legis.”


I bear a message. Heaven hath sent
The knowledge of a new, sweet way
Into the Secret Element.

OLYMPAS. Master, while yet the glory clings
Declare this mystery magical!
MARSYAS. I am yet borne on those blue wings
Into the Essence of the All.
Now, now I stand on earth again,
Though, blazing through each nerve and vein,
The light yet holds its choral course,
Filling my frame with fiery force
Like God's. Now hear the Apocalypse
New-fledged on these reluctant lips!
OLYMPAS. I tremble like an aspen, quiver
Like light upon a rainy river!
MARSYAS. Do what thou wilt! is the sole word
Of law that my attainment heard.
Arise, and lay thine hand on God!
Arise, and set a period
Unto Restriction! That is sin:
To hold thine holy spirit in!
O thou that chafest at thy bars,
Invoke Nuit beneath her stars
With a pure heart (Her incense burned
Of gums and woods, in gold inurned),
And let the serpent flame therein
A little, and thy soul shall win
To lie within her bosom. Lo!
Thou wouldst give all — and she cries: No!
Take all, and take me! Gather spice
And virgins and great pearls of price!
Worship me in a single robe,
Crowned richly! Girdle of the globe,
I love thee. I am drunkness
Of the inmost sense; my soul's caress
Is toward thee! Let my priestess stand
Bare and rejoicing, softly fanned
By smooth-lipped acolytes, upon
Mine iridescent altar-stone,
And in her love-chaunt swooningly
Say evermore: To me! To me!
I am the azure-lidded daughter
Of sunset; the all-girdling water;
The naked brilliance of the sky
In the voluptuous night am I!
With song, with jewel, with perfume,
Wake all my rose's blush and bloom!
Drink to me! Love me! I love thee,
My love, my lord — to me! to me!
OLYMPAS. There is no harshness in the breath
Of this — is life surpassed, and death?
MARSYAS. There is the Snake that gives delight
And Knowledge, stirs the heart aright
With drunkenness. Strange drugs are thine,
Hadit, and draughts of wizard wine!
These do no hurt. Thine hermits dwell
Not in the cold secretive cell,
But under purple canopies
With mighty-breasted mistresses
Magnificent as lionesses —
Tender and terrible caresses!
Fire lives, and light, in eager eyes;
And massed huge hair about them lies.
They lead their hosts to victory:
In every joy they are kings; then see
That secret serpent coiled to spring
And win the world! O priest and king,
Let there be feasting, foining, fighting,
A revel of lusting, singing, smiting!
Work; be the bed of work! Hold! Hold!
The stars' kiss is as molten gold.
Harden! Hold thyself up! now die —
Ah! Ah! Exceed! Exceed!
MARSYAS. My stature shall surpass the stars:
He hath said it! Men shall worship me
In hidden woods, on barren scaurs,
Henceforth to all eternity.
OLYMPAS. Hail! I adore thee! Let us feast.
MARSYAS. I am the consecrated Beast.
I build the Abominable House.
The Scarlet Woman is my Spouse —
OLYMPAS. What is this word?
MARSYAS. Thou canst not know
Till thou hast passed the Fourth Ordeal.
OLYMPAS. I worship thee. The moon-rays flow
Masterfully rich and real
From thy red mouth, and burst, young suns
Chanting before the Holy Ones
Thine Eight Mysterious Orisons!
MARSYAS. The last spell! The availing word!
The two completed by the third!
The Lord of War, of Vengeance
That slayeth with a single glance!
This light is in me of my Lord.
His Name is this far-whirling sword.
I push His order. Keen and swift
My Hawk's eye flames; these arms uplift
The Banner of Silence and of Strength —
Hail! Hail! thou art here, my Lord, at length!
Lo, the Hawk-Headed Lord am I:
My nemyss shrouds the night-blue sky.
Hail! ye twin warriors that guard
The pillars of the world! Your time
Is nigh at hand. The snake that marred
Heaven with his inexhaustible slime
Is slain; I bear the Wand of Power,
The Wand that waxes and that wanes;
I crush the Universe this hour
In my left hand; and naught remains!
Ho! for the splendour in my name
Hidden and glorious, a flame
Secretly shooting from the sun.
Aum! Ha! — my destiny is done.
The Word is spoken and concealed.
OLYMPAS. I am stunned. What wonder was revealed?
MARSYAS. The rite is secret.
OLYMPAS. Profits it?
MARSYAS. Only to wisdom and to wit.
OLYMPAS. The other did no less.
MARSYAS. Then prove
Both by the master-key of Love.
The lock turns stiffly? Shalt thou shirk
To use the sacred oil of work?
Not from the valley shalt thou test
The eggs that line the eagle's nest!
Climb, with thy life at stake, the ice,
The sheer wall of the precipice!
Master the cornice, gain the breach,
And learn what next the ridge can teach!
Yet — not the ridge itself may speak
The secret of the final peak.
OLYMPAS. All ridges join at least.
MARSYAS. Admitted,
O thou astute and subtle-witted!
Yet one — loose, jagged, clad in mist!
Another — firm, smooth, loved and kissed
By the soft sun! Our order hath
This secret of the solar path,
Even as our Lord the Beast hath won
The mystic Number of the Sun.
OLYMPAS. These secrets are too high for me.
MARSYAS. Nay, little brother! Come and see!
Neither by faith nor fear nor awe
Approach the doctrine of the Law!
Truth, Courage, Love, shall win the bout,
And those three others be cast out.
OLYMPAS. Lead me, Master, by the hand
Gently to this gracious land!
Let me drink the doctrine in,
An all-healing medicine!
Let me rise, correct and firm,
Steady striding to the term,
Master of my fate, to rise
To imperial destinies;
With the sun's ensanguine dart
Spear-bright in my blazing heart,
And my being's basil-plant
Bright and hard as adamant!
MARSYAS. Yonder, faintly luminous,
The yellow desert waits for us.
Lithe and eager, hand in hand,
We travel to the lonely land.
There, beneath the stars, the smoke
Of our incense shall invoke
The Queen of Space; and subtly She
Shall bend from Her infinity
Like a lambent flame of blue,
Touching us, and piercing through
All the sense-webs that we are
As the aethyr penetrates a star!
Her hands caressing the black earth,
Her sweet lithe body arched for love,
Her feet a Zephyr to the flowers,
She calls my name — she gives the sign
That she is mine, supremely mine,
And clinging to the infinite girth
My soul gets perfect joy thereof
Beyond the abysses and the hours;
So that — I kiss her lovely brows;
She bathes my body in perfume
Of sweat .... O thou my secret spouse,
Continuous One of Heaven! illume
My soul with this arcane delight,
Volumptuous Daughter of the Night!
Eat me up wholly with the glance
Of thy luxurious brilliance!
OLYMPAS. The desert calls.
MARSYAS. Then let us go!
Or seek the sacramental snow,
Where like a high-priest I may stand
With acolytes on every hand,
The lesser peaks — my will withdrawn
To invoke the dayspring from the dawn,
Changing that rosy smoke of light
To a pure crystalline white;
Though the mist of mind, as draws
A dancer round her limbs the gauze,
Clothe Light, and show the virgin Sun
A lemon-pale medallion!
Thence leap we leashless to the goal,
Stainless star-rapture of the soul.
So the altar-fires fade
As the Godhead is displayed.
Nay, we stir not. Everywhere
Is our temple right appointed.
All the earth is faery fair
For us. Am I not anointed?
The Sigil burns upon the brow
At the adjuration — here and now.
OLYMPAS. The air is laden with perfumes.
MARSYAS. Behold! It beams — it burns — it blooms.
OLYMPAS. Master, how subtly hast thou drawn
The daylight from the Golden Dawn,
Bidden the Cavernous Mount unfold
Its Ruby Rose, its Cross of Gold;
Until I saw, flashed from afar,
The Hawk's eye in the Silver Star!
MARSYAS. Peace to all beings. Peace to thee,
Co-heir of mine eternity!
Peace to the greatest and the least,
To nebula and nenuphar!
Light in abundance be increased
On them that dream that shadows are!
OLYMPAS. Blessing and worship to The Beast,
The prophet of the lovely Star!

It will be seen that these various methods of attainment are all harmonious. The Method of Meditation and that of Abramelin are not superseded by the new AEon, but made subsidiary to it, and easier to employ in virtue of it.

It is indeed abundantly clear that these three paths are one.

The best and greatest of the antinomies, that between Magick and Mysticism, is transcended in the Method of the New AEon.

But to return to the effect upon Fra. P. of the Finding of the Lost Book. There is no longer any hesitation or dissipation; as an Arrow from the Bow he flies to the mark of his high calling.

We now find him, therefore, attempting to carry out the work, and finding it as difficult to do so as he had previously found it to avoid doing so; yet doing so successfully, since he was working in accordance with the Will of the Masters, and this “Temple of Solomon the King” was now intended to lead up to the point which it has at last attained.

However, this account in “The Temple of Solomon the King” is too clumsy, too overloaded with matter irrelevant to the main purpose, to serve as the book referred to in “Liber Legis III. 39.” It will form a book of reference for students, but not a popular treatise. Frater Perdurabo was conscious of this difficulty. A further revelation through another messenger was necessary before the matter could be brought to a satisfactory conclusion. It is unnecessary in this place to detail how this came about, as it is quite recent and of too great importance in itself to deal with in any casual manner. It must suffice that this instruction is now being fully obeyed, as will be evident upon the publication of Part IV of Book 4.[1]

We now return to the diary. On September 24 we find a new password for the forthcoming Equinox — “Audio.” Its sublime meaning was not yet suspected by Frater Perdurabo. On November 9 we find the entry “Here endeth this diary, for I write now in a Holy Book of my Holy Pilgrimage to the Sun.” In fact, he left London for Paris on November 10, attended only by a single Chela. He arrived at Algiers on the 17th, and on the next day took the tram to Arba, from which point they started to walk to Bou-Saada.

At Aumale he took up again the work of obtaining the Cries of the 30 AEthyrs, to which he had not paid attention since August 1900. It is evident that he was stopped from going beyond that point at that time.

A study of these Cries will explain to students of intelligence the details of this Initiation, and it will be seen from the remarks at the end of the 13th AEthyr that it is not possible to proceed beyond the 16th for any one who is not a Master of the Temple. In the 19th AEthyr is the beginning of this Initiation, and it will be noticed that even in the 22nd AEthyr the Samahdi of Atmadarshana occurs, while in the 21st AEthyr is the vision of Kether, and in the 20th Shivadarshana, although not perfect.

In the 19th, then, the Angel of Initiation appears, and in the 18th Shivadarshana, in its new and higher form — “Shiva” being replaced by “Horus” — takes place. In the 17th the Initiation continues.

The Angel took him into the Pylon of the threshold in the 19th. In the 17th he is balanced. In the 16th is the first dim dawn of the Great Ones of “Liber Legis” as Lords of the Initiation, and something of the nature of the ceremony is foreshadowed. In the 15th the Adept is examined, and permission is given to pass him fully to the grade of Magister Templi, but admission to any further grade refused.

It will be noticed, further, that this all takes place in a Temple of the Rosy Cross.

In the 14th AEthyr we get the initiation itself. Fra. P. and his Chela, who was acting as his scribe, were upon Da'leh Addin, a mountain in the desert a few miles from Bou-Saada. It was found impossible to reach that AEthyr, and the Angel said, “Depart, for thou must invoke me only in the darkness, for the mystery cannot be spoken in sight of the sun.” Frater Perdurabo therefore withdrew from the Vision.

It was then that a strange thing happened. Impelled by some instinct or inspiration, it came to them that they must then and there build a Temple to the Most Holy Exalted One, and in this Temple invoke Him. The top of the Mountain was covered with large loose stones entirely suitable for this purpose. In the course of an hour or so it was built, and the invocation made, after which an inscription recording the result was built.

This invocation was of a very remarkable character. There had been a bar to the progress of Frater Perdurabo, a dualism in his conception of the Cosmos. He had not fully understood that the Universe was One, that one might in very truth eat and drink to the glory of God. He knew that by eating and drinking one did not necessarily detract from the glory of God, but had not fully understood the sacramentalism of the simplest actions. Now he knew that the huddling together of unhewn stones might build a better Temple than that of Luxor or of Karnak. He had still the old illusion that to succeed on one plane you must fail on another; still thought the mind more than the body, the soul more than the mind; did not see that these three must be one in exactly the same sense as the Christian Trinity (as understood by the truest Christians) is One. It was in the course of this illumination that the Truth was ceremonially conveyed to him on the Magical plane, although it was not for three years later that it fully illuminated his mind.

This illusion, of which it is here spoken, is a most necessary step for the beginner, because to the beginner his ordinary life is not a sacrament. To him things are really common and unclean. He must, therefore, cut them out of his life, and hence to him the name of the Path is Renunciation. But to him who would be a Master of the Temple, the reverse applies. He wishes to remain perpetually in Samadhi, and it is therefore his renunciation to descend further and further into matter. He has volatilized the fixed: now he must fix the volatile. He has ascended from his particular body to the Universal Soul. That Universal Soul must now incarnate itself ever more completely in that body, and in the bodies and minds of all men. He has made his darkness light; that light must illuminate the darkness of all.

Having then received this last Initiation, this destruction of the opposition, between One and the Many, he descended from the mountain, and awaited nightfall.

The nature of the Initiation itself — its climax and completion — can only be given in the sublime words of the Angel of the AEthyr itself. We therefore quote it in full —

“The Angel reappears.”

The blackness gathers about, so thick, so clinging, so penetrating, so oppressive, that all the other darkness that I have ever conceived would be like bright light beside it.

His voice comes in a whisper: O thou that art master of the fifty gates of Understanding, is not my mother a black woman? O thou that art master of the Pentagram, is not the egg of spirit a black egg? Here abideth terror, and the blind ache of the Soul, and lo! even I, who am the sole light, a spark shut up, stand in the sign of Apophis and Typhon.

I am the snake that devoureth the spirit of man with the lust of light. I am the sightless storm in the night that wrappeth the world about with desolation. Chaos is my name, and thick darkness. Know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness.

The egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the Scorpion. The pillars about the neophyte are crowned with flame, and the vault of the Adepts is lighted by the Rose. And in the abyss is the Eye of the Hawk. But upon the great sea shall the Master of the Temple find neither star nor moon.

And I was about to answer him: “The light is within me.” But before I could frame the words, he answered me with the great word that is the Key of the Abyss. And he said: Thou hast entered the night; dost thou yet lust for day? Sorrow is my name, and affliction. I am girt about with tribulation. Here still hangs the Crucified One, and here the Mother weeps over the children that she hath not borne. Sterility is my name, and desolation. Intolerable is thine ache, and incurable thy wound. I said, Let the darkness cover me; and behold, I am compassed about with the blackness that hath no name. O thou, who hast cast down the light into the earth, so must thou do for ever. And the light of the sun shall not shine upon thee, and the moon shall not lend thee of her lustre, and the stars shall be hidden, because thou art passed beyond these things, beyond the need of these things, beyond the desire of these things.

What I thought were shapes of rocks, rather felt than seen, now appear to be veiled Masters, sitting absolutely still and silent. Nor can any one be distinguished from the others.

And the Angel sayeth: Behold where thine Angel hath led thee! Thou didst ask fame, power and pleasure, health and wealth and love, and strength, and length of days. Thou didst hold life with eight tentacles, like an octopus. Thou didst seek the four powers and the seven delights and the twelve emancipations and the two and twenty Privileges and the nine and forty Manifestations, and lo! thou art become as one of These. Bowed are their backs, whereon resteth the universe. Veiled are their faces, that have beheld the glory Ineffable.

These adepts seem like Pyramids — their hoods and robes are like Pyramids.

And the Angel sayeth: Verily is the Pyramid a Temple of Initiation. Verily also is it a tomb. Thinkest thou that there is life within the Masters of the Temple, that sit hooded, encamped upon the Sea? Verily, there is no life in them.

Their sandals were the pure light, and they have taken them from their feet and cast them down through the abyss, for this AEthyr is holy ground.

Herein no forms appear, and the vision of God face to face, that is transmuted in the Athanor called dissolution, or hammered into one in the forge of meditation, is in this place but a blasphemy and a mockery.

And the Beatific Vision is no more, and the glory of the Most High is no more. There is no more knowledge. There is no more bliss. There is no more power. There is no more beauty. For this is the Palace of Understanding: for thou art one with the Primeval things.

Drink in the myrrh of my speech, that is bruised with the gall of the roc, and dissolved in the ink of the cuttle-fish, and perfumed with the deadly nightshade.

This is thy wine, who wast drunk upon the wine of Iacchus. And for bread shalt thou eat salt, O thou on the corn of Ceres that didst wax fat! For as pure being is pure nothing, so is pure wisdom pure …[2], and so is pure understanding silence, and stillness, and darkness. The eye is called seventy, and the triple Aleph whereby thou perceivest it, divideth into the number of the terrible word that is the Key of the Abyss.

I am Hermes, that am sent from the Father to expound all things discreetly in these the last words that thou shalt hear before thou take thy seat among these whose eyes are sealed up, and whose ears are stopped, and whose mouths are clenched, who are folded in upon themselves, the liquor of whose bodies is dried up, so that nothing remains but a little pyramid of dust.

And that bright light of comfort, and that piercing sword of truth, and all that power and beauty that they have made of themselves, is cast from them, as it is written, “I saw Satan like lightning fall from Heaven.” And as a flaming sword is it dropt through the abyss, where the four beasts keep watch and ward. And it appeareth in the heaven of Jupiter as a morning star, or as an evening star. And the light thereof shineth even unto the earth, and bringeth hope and help to them that dwell in the darkness of thought, and drink of the poison of life. Fifty are the gates of understanding, and one hundred and six are the seasons thereof. And the name of every season is Death.

During all this speech, the figure of the Angel has dwindled and flickered, and now it is gone out.

And I come back in the body, rushing like a flame in a great wind. And the shew-stone has become warm, and in it is its own light.

“Bou-saada, December” 3, 1909. 9.50-11.15 “p.m.”

Comment on this cry can but profane it, yet it is necessary to emphasize the very peculiar nature of the attainment of this grade. In all previous grades the nature of the Initiation has been light through darkness. In this it is darkness through light. The word of the Adept was L V X, Light. The word of the Master of the Temple is N O X, Night. This is the Night of Pan. The direction of the Path is definitely changed. The Master of the Temple cannot go to the Magus unless bringing the Neophyte himself in his hand, and in this task there is no consolation, as there has always been before. The visions are no more. Silence and stillness and darkness rule the grade. The Adept has throughout his progress been unifying himself. As it is written in “Liber CCCXXXIII”, Chapter III, the Brothers of A∴A∴ are women; the Aspirants to A∴A∴ are men. The Master of the Temple has given birth to a child, which child appears as an Adept among men. But that which was the Adept is but a little pile of dust. Samadhi has been attained once and for all. The process is complete and permanent. The Great Work is accomplished. The new Great Work is proclaimed. He has finished with Solve. He must begin Coagula.

In the 13th AEthyr the Initiation continues. The Initiate obtains his reward, and that reward is to understand all, yet to labour in the darkness without hope of reward. Now, however, we come to the 12th AEthyr, wherein is the second mystery of the Reward, of which the key is the word N O X.

BABALON, the Lady of the City of the Pyramids, is revealed.

In “Liber VII” is the first utterance of the Master of the Temple, and this book should be studied by those who seek a further understanding.

Such is the first part of the Ritual of Initiation.

In the second part the Master is made to understand what is that Abyss which he has passed.

In the 11th AEthyr he comes to the fortress upon the frontier of the Abyss, and is there prepared for the crossing of the Abyss. Every drop of his blood is taken for the cup of BABALON. The Candidate asks, “Is there not the Holy Guardian Angel?” And the answer is given, “My God, my God, why hast thou forsaken me??” It is the last word of the Aethyr. And of all the horror of the Abyss, that is the one word that yet chills his blood as he remembers it.

Now then, in the 10th AEthyr, is given the Abyss. The Candidate is identified with the horror of that Abyss. Had not the Master already passed the Abyss, as it were, unofficially, he could not have endured this crystallization of it into name and form.

In the 9th AEthyr comes a further reward, a further understanding of the task. And the first indication that he has really passed the Abyss on all planes is that there is no longer any curse. All is blessing. There is a secret meaning, a blessing in everything. And this is his reward — the Daughter of BABALON the beautiful. She is the pure soul, glorified by virtue of his attainment.

In the 8th AEthyr this is continued. The Master becomes a Holy Guardian Angel unto another, the Bridegroom of his Bride. This marriage is now accomplished in the 7th AEthyr.

There is Samadhi, but now no longer from below, but from above.

The reward of Understanding is further granted in the remaining AEthyrs.

In the 6th there is a shadowing forth of the Grade of Magus. And with this closes this part of the Initiation.

Now then, in the 5th AEthyr, comes the final reception. And after this reception among the Brothers of the Silver Star comes the Vision of the Arrow.

In the 4th AEthyr, the nature of the Great Work which the Master of the Temple must accomplish is shown more fully. The Holy Guardian Angel presents his Bride to the Mother, who presents her to the Father. One may remark that it is necessary to be a Master of the Temple before anything like a full understanding of these mysteries can be attained.

In the 3rd AEthyr the Guards to the further Grades are exhibited.

Now it may be asked, “What has become of the blood of the Adept which was put into the cup of BABALON, for that blood is his life?” In this supreme Initiation narrated in the 2nd AEthyr the answer to this question is given. The word “Samadhi” is now deep down, “an old unhappy far-off thing.” By so much does this exceed that. In this supreme marriage of Infinite with Infinite comes the key to the Grade of Ipsissimus, which Grade is shadowed forth — but oh, how dimly! — in the 1st AEthyr.

It will be noticed by those who understand this AEthyr that when all is done there is a complete identification (on the very last page) of that highest thing with that lowest. The Master of the Temple is not only the dust in the Pyramid, and the Blood in the Cup, but he is also that which was cast down through the Abyss into the Heaven of Jupiter. The brain reels before such a conception. And the human brain of the Master of the Temple is but little more fitted to understand this in his life as a man than if he had never entered on the Path at all. For the Ego has been totally destroyed, and he has nothing wherewith to bind together these things. He is not any of these things, for there is no He. Those things are. And of the results of this, and of how it may bear upon the question of his advancement to the Grade of Magus, who can say? It is not the Master of the Temple even who could answer such a question. For, in relation to his advancement, he is but that little pile of dust which is to burn up, and from which shall be prepared a white ash by Hermes the Invisible. And in relation to his true life, it is mixed with the blood of all his fellows in the Cup of BABALON. And in relation to his body and mind he is but a vehicle of the forces that are beyond the Abyss. He will therefore speak, but as a man among men, of that which he has seen and heard. But he will not claim authority. He will not proclaim dogma. For all that in him from which such things proceed is no more. He will remain in the darkness of the City of the Pyramids under the Night of Pan, sitting silent through 106 seasons, the name of every one of which is Death, ever seeking to make his understanding perfect, until the time comes for him to seek that yet more fearful ordeal which must evidently[3] be involved in the attainment of the Grade of Magus. That such a time should arrive in this present life would probably seem to him unthinkable. One would imagine that the Magus must be born, not made. It would seem that no human body unglorified by an absolutely perfect harmony with the whole of the being of which it is such a small part could confront even the Guardian of the Threshold of that Ordeal. One would imagine that in order to be suitable for such Initiation, the body and mind must be completely representative of the whole of the Cosmos, a perfect microcosm. The Mind of such an one must perfectly comprehend every phase of the Universe without exception. It must, in the most real intellectual sense, be equally “The buffet and the Ear.” As it is written, “A man of like passions as we are.”

It is not possible here or elsewhere, nor is it particularly desirable, to enlarge upon such a subject. Such discussions are as unprofitable as those sterile controversies about the nature of Nirvana, that have done more harm to Oriental though than all the rest of it has done good.

For that which is requisite for every man is “the next step,” and Frater P. has concentrated his message into this one phrase,


All beyond that is useless till that has been done. Here, then, the task of the writers of this book. The Temple of Solomon the King, may end.

The progress of a man has been described in detail with the documents reproduced verbatim. It is of no concern to any man, least of all to him, whether that account of his attainment is accepted. What is urgent for each man is that the message should be accepted. And this message, whether it be interpreted in Taphareth, the attainment of the Heart, or in Daath, the attainment of the Mind, or in Kether, the attainment of that which includes and transcends all, the message itself is simple. It involves no reference to facts. Frater Perdurabo may be a myth. The methods are experimental. Faith, in the conventional sense, is a condition of failure, not of success.

The Word has been proclaimed. It is of no avail without the Work.



[1] This is the “Equinox of the Gods”, “Equinox” Vol. III, No. 3, published in 1936 e.v. and including much of this section of “The Temple of Solomon the King” in addition to other matter.

[2] I suppose that only a Magus could have heard this word.

[3] it was always 'evidently.' And he was always wrong in his anticipations!


[ « back to TOC ]


The Portal of the Temple 


The third and fourth Books of this essay consist of purely symbolic pictures.

For the Key of the Portal the neophyte must discover for himself;
and until he finds the Key the Temple of Solomon the King must remain closed to him.


[ « back to TOC ]


The Temple 


The third and fourth Books of this essay consist of purely symbolic pictures.

For the Key of the Portal the neophyte must discover for himself;
and until he finds the Key the Temple of Solomon the King must remain closed to him.


[ « back to TOC ]


Proof read and edited by Frater D.M.T.

Contributed to Bahlasti Ompehda O.T.O. (Hungary, Anno Viii)




2014-2019 © O.T.O. Hungary