THE TEMPLE OF SOLOMON THE KING _________________________________________________________________ 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. 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 of the ONE SUBSTANCE. "Hermes." {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.} THE PILLAR OF CLOUD 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 {223} 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 {224} 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 {225} 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 {226} 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 {227} 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." {228} "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 {229} 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. {230} THE ACOLYTE 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 {231} 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 {232} 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 {233} 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." {234} 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 Mller. 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, {235} 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 {236} 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.* * 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. 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 * * Afterwards known as Frater C.S. 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 {237} 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." {238} THE NEOPHYTE 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 0ø = 0ø 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, {239} 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,' * * "See" "The Real History of the Rosicrucians," by A. E. Waite. or 'History of the Society,' which must have been derived from the old records of C. R.'s * *Viz., Christian Rosencreutz. 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 7ø = 4ø * * "Vide" Diagram of the paths and Grades. 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. {240} "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 {241} 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 0ø=0ø 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 5ø=6ø, 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 {242} {Illustration goes here. This is a Tree of life with the sephiroth as circles, containing the information noted below on this approximation. The paths are straight lines, with the following data by number: 0. Air. HB:Aleph . Fool. 11th. 1. Mercury. HB:Bet . Magician. 12th. 2. Moon. HB:Gemel . High Priestess. 13th. 3. Venus. HB:Dalet . Empress. 14th. 4. Aries. HB:Heh . Emperor. 15th. 5. Taurus. HB:Vau . Hierophant. 16th. 6. Gemini. HB:Zain . Lovers. 17th. 7. Cancer. HB:Chet . Chariot. 18th. 11. Leo. HB:Tet . Strength. 19th. 9. Virgo. HB:Yod . Hermit. 20th. 10. Jupiter. HB:Koph . Wheel of Fortune. 21st. 8. Libra. HB:Lamed . Justice. 22nd. 12. Water. HB:Mem . Hanged Man. 23rd. 13. Scorpio. HB:Nun . Death. 24th. 14. Sagittarius. HB:Samekh . Temperance. 25th. 15. Capricorn. HB:Ayin . The Devil. 26th. 16. Mars. HB:Peh . The Tower. 27th. 17. Aquarius. HB:Tzaddi . The Star. 28th. 18. Pisces. HB:Qof . The Moon. 29th. 19. Sun. HB:Resh . The Sun. 30th. 20. Dee. HB:Shin . The Angel. 31st. 21. Saturn. HB:Taw . The Universe. 32nd. The two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10ø=1ø Kether .Ipsissimus 12th . .11th . . . 8ø=3ø . . 9ø=2ø Binah . 14th Chokmah Magister................................Magus Templi . . . . . . . . . . . . . 18th . . . . . . . . 16th . . . . . . . . . . . . . . . . The Veil of the Abyss . . 6ø=5ø°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°7ø=4ø Geburah Babe of the Abyss Chesed Adeptus.........................19th...Adeptus Major . . . . .Exemptus . . 17th . 15th . . . . . 13th. . . 23rd 22nd. 5ø=6ø.. 20th 21st . Tipheret . . .Adeptus. . . 26th. Minor .24th . . .The Veil . Paroketh . . 3ø=8ø°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°°4ø=7ø Hod.Lord of the Paths.in the Portal- Netzach -of the Vault of- Practicus......................27th....Philosophus -the Adepts Water . . . .Dee . . 25th . . 31st .30th . 28th. .29th . . 2ø=9ø . . . .Yesod. . . Theoricius . . .Air . . 32nd . . . . 1ø=10ø Malkuth Zelator Spirit 0ø=0ø Neophyte DIAGRAM 2. THE PATHS AND GRADES.} {243} 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, 5ø=6ø answering to Tiphereth, the Reconciler, in the midst of the Sephirotic Tree. Adeptus Major, or Greater Adept, 6ø=5ø answering to Geburah. And Adeptus Exemptus, or Exempt Adept, 7ø=4ø answering to Chesed." THE RITUALS OF THE ORDER OF THE GOLDEN DAWN RITUAL OF THE 0ø=0ø GRADE OF NEOPHYTE 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 0ø=0ø Grade is taken from one of the official books of the G.'. D.'. called Z.1, and is as follows: {244} THE TEMPLE "The Temple as arranged in the 0ø=0ø Grade of Neophyte in the order of the G.'. D.'. in the Outer is placed looking towards the HB:Heh HB:Yod or HB:Heh HB:Vau HB:Heh HB:Yod (J.H.V.H.) in Malkuth of Assiah. That is, that as HB:Yod and HB:Heh answer unto the Sephiroth Chokmah and Binah in the Tree, * * HB:Yod Stands for Chokmah, and HB:Heh for Binah, HB:Vau for the rest except Malkuth which is the final h. unto Aba and Aima, * * Father and (Glorified) Mother. 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. * * The Theosophical term "Higher Self," is usually termed in the G.'. D.'. "Genius." Abramelin calls it "Holy Guardian Angel," vide Preface. "Like the other Sephiroth Malkuth hath also its subsidiary Sephiroth and paths. * * 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. Of these ten Sephiroth the Temple as arranged in the 0ø=0ø 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, * * "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. 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. {245} {Illustration on page 245 approximated below: Ú_____________________________________________________________________¿ ³ THE VEIL OF THE SANCTUARY ³ ³ ³ ³ Point of _ Rending ³ ³__________________________________³__________________________________³ ³ .³. ³ ³ . ³ . ³ ³ . ³ . ³ ³ . The Veil of Nephthys The Veil of Isis . ³ ³Ú___________¿ Ú___________¿ Ú___________¿ Ú___________¿ Ú___________¿³ ³³Imperator ³ ³Cancellar- ³ ³Hierophant ³ ³ Past ³ ³Premonstra-³³ ³³Nephthys ³ ³ius Thoth ³ ³Osiris ³ ³Hierophant ³ ³tor Isis ³³ ³³ ³ ³ ³ ³ ³ ³Aroueris ³ ³ ³³ ³À___________Ù À___________Ù À___________Ù À___________Ù À___________Ù³ ³ | / | \ | ³ ³ HB:Mem HB:Ayin HB:Samekh HB:Nun HB:Koph ³ ³ | / | \ | ³ ³Ú__¿ | / | \ | Ú__¿³ ³³S ³ . . / | \ . . ³ D³³ ³³t ³ .The Place. Thmaist .The Place. ³ a³³ ³³o& .of the feet. Ú_________¿ .of the feet. ³&d³³ ³³lC³ of NEPHTHYS ------³ Hegemon ³------ of ISIS ³Co³³ ³³iu³ . Scale of . À_________Ù . Scale of . ³eu³³ ³³sp³ . Bilanx. . Harpocrates .Bilanx. . ³nc³³ ³³t ³ . . \HB:Resh | HB:Tzaddi / . . ³sh³³ ³³e ³ \ \ . | . / / ³eo³³ ³³s ³ \ . Place of. / ³rs³³ ³À__Ù \ .Evil Triad . / À__Ù³ ³ Apophrasz ³ ³ \ .Satan Typh-. / ³ ³ HB:Shin .on Besz . HB:Qof ³ ³ \ . HB:Taw . / ³ ³ Ú_¿ ³ ³ \ DoubleÀ_ÙAltar / ³ ³ . | . ³ ³ \ .\ /. / ³ ³ . \ / . ³ ³ x ³ ³ . / \ . ³ ³ . /Hiereus. ³ ³ Horus ³ ³ Kerux Anubis of E + W ³ À__________________________________&_________________________________Ù Sentinel DIAGRAM 3. Arrangement of the Temple in the 0ø = 0ø Ritual.} 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 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 5ø=6ø 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. {Illustration at this point. An approximation follows: ÛÛÛÛ ÛÛÛÛ ÛÛÛÛÛÛÛÛÛÛ ÛÛÛÛÛÛÛÛÛÛ ÛÛÛÛ ÛÛÛÛ ÛÛÛÛ /\ / \ / \ / \ / /\ \ / / \ \ / / \ \ / / \ \ / / \ \ / /__________\ \ /____________________\ DIAGRAM 4. The Altar Symbol in the 0ø=0ø Ritual. } [INLINE] The Altar Symbol in the 0ø=0ø Ritual. "Around the cross are the symbols of the four letters of Tetragrammaton, the 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. THE THREE CHIEFS 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 7ø=4ø, 6ø=5ø, and 5ø=6ø 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. {246} 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. OF THE STATIONS OF THE INVISIBLES. THE GODS OF THE ELEMENTS 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, * * 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.} 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. OF THE PLACE OF THE EVIL TRIAD 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. {247} OF THE PLACE OF HARPOCRATES The next invisible station is in the path of 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. OF ISIS AND NEPHTHYS 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. OF AROUERIST 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 OFFICERS AND THE STATIONS OF THE OFFICERS. "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 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." [INLINE] {Illustration: "DIAGRAM 5. The Banner of the East *" * The Banner of the East should contain a white Tau in its centre. This is a banner; top is aprox. 2/3 length of sides. Sides converge slightly as they approach the bottom. Bottom is a downward pointing wedge, with sides about 10ø inclined from the horizontal. In the center of the banner is a calvary cross. Superimposed on the central junction of the calvary cross is a hexagram composed of two hollow triangles of contrasting colors (independent sources give blue and red). The bands that form each triangle interlace with those of the alternate triangle. The interlace is in such wise as to leave a long uncovered section to counter-clockwise of each point and a shorter uncovered section to clockwise of each point. The top point of the hexagram exactly touches the top edge of the calvary cross, the other points being arrayed by nature of the center of the hexagram being concentric with the intersection of the arms of the cross. The note in the text indicates a defect in the illustration, that it should contain a white Tau in its center.} [INLINE] {Illustration: "DIAGRAM 6. The Lamen of the Hierophant." This is a circular device. Cross-hatching suggests that the different parts have all of them different colors. Inside the circular shape is a space, then a narrow concentric ring. Within this ring is a calvary cross with a circular auriole ring concentric with the intersection of the limbs of the cross and intercepting the arms in such a fashion as to suggest that it would meet the centers of the upper and lateral arm ends if the interception was visible instead of beneath the arms.} {248} "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 HB:Shin and 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. [INLINE] {Illustration: "DIAGRAM 7. The Banner of the West." This is a black banner; top is aprox. 7/8ths length of sides. Sides are parallel. Bottom is a downward pointing wedge, with sides about 10ø inclined from the horizontal. In the center of the banner is a calvary cross superimposed upon a very slightly larger calvary cross of a different color. There is an equilateral triangle composed of white bands enclosing the cross. This upward-pointing triangle nearly touches the top and lower limit of the sides of the banner.} [INLINE] {Illustration: "DIAGRAM 8. The Lamen of the Hiereus." This is a circular ring of white enclosing a black field with an circumscribed equilateral triangle pointing upward. The Triangle is composed of white bands, and the black field is re-entrant in its center.} [INLINE] {Illustration: "DIAGRAM 9. The Lamen of the Hegemon." This is a circular ring of black enclosing a white field within which floats a solid black calvary cross.} "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 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. {249} "Before the face of the Gods in the place of the Threshold" is the name of the Hegemon; and she is the Goddess Ú Thmais * * More fiery. S.R.M.D. says Thmais contains the letters of HB:Shin HB:Taw HB:Mem HB:Aleph and probably is the origin of the Greek Theta epsilon mu iota sigma , the Justice-Goddess. Thmaist of dual form as ´ À Thmait. * * More fluidic. "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. * * Or Caduceus. "See" Diagram 24. "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. [INLINE] {Illustration: "DIAGRAM 10. The Cup of the Stolistes." This is a abstract of three black lineal figures superimposed on a slightly modified tree of life. Each Sephiroth is represented by a white ring circumscribing a white disk, and no paths are drawn. The Sephira are slightly displaced to conform to the needs of the lineal figures: Kether is free-floating above a crescent which touches Chokmah and Binah from below. A ring grazes the bottom of the crescent and carries Chesed, Geburah, Netzach, Hod and Yesod on its band. Tipheret is free-floating within the center of the ring. An equilateral triangle made of black bands touches Yesod and the ring with its apex and includes Malkut in the center of its base. The whole is suggestive of a horned cup superimposed on the Tree of Life.} "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. * * Or Fylfat. "See" Diagram 14. "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 GRADE OF NEOPHYTE "THE OPENING" 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: "HEKAS, HEKAS, ESTE, BEBELOI!" * * The same as "Eskato Bebeloi" used in the Eleusinian Mysteries. 15 {250} 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 HB:Shin and HB:Resh , as though bringing into action the solar fire; whilst the reverse commences by those of HB:Qof and 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. * * The beginning of Whirling Motions, Primum Moble. 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" {251} 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." * * Z. 1. The circumambulation being completed, the members and remaining officers remain standing whilst the Hierophant repeats the Adoration: "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!" (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: "KHABS AM PEKHT!" "KNOX OM PAX!" "LIGHT IN EXTENSION!" "THE OPENING" is then at an end, and the next ceremony is: "THE" "ADMISSION." * * The following explanatory remarks on the Admission and Ceremony of the Neophyte are taken from the MS. called Z. 3. 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. {252} 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: "Hedemon:" "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. {253} 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 * * He is Osiris when throned; when he moves he assumes the form of Arouerist. 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 * * Thoth is one of the Invisible officers. 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 {254} 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! * * A later edition of the Ritual, issued subsequent to the Horos scandals, reads "an awful and avenging punitive current," &c. (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 Dath 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 0ø=0ø 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 {255} 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 {256} 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," * * Meaning also: "Let the Light arise in the Candidate." 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. {257} 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 0ø = 0ø 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." {258} 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 0ø = 0ø 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 0ø = 0ø 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 {259} 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" The Closing Ceremony is opened by the cry: "HEKAS, HEKAS, ESTE, BEBELOI!" 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." * * 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 {260} 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: "KHABS AM PEKHT!" "KONX OM PAX!" "LIGHT IN EXTENSION!" 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 1ø = 10ø grade of Zelator. {261} RITUAL OF THE 1ø = 10ø GRADE OF ZELATOR * 1 * 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. 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 1ø =10ø Grade of Zelator of the G.'. D.'.?" {Illustration on page 262 approximated below: Ú_____________________________________________________________________¿ ³ . __ . . __ . . __ . ³ ³ .. __ .. .. __ .. .. __ .. ³ ³ .. .. .. .. .. .. ³ ³ .. 31st .. .. 32nd .. .. 29th .. ³ ³ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ ³ ³ À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù ³ ³ ³³ HB:Shin ³³ ³³ HB:Taw ³³ ³³ HB:Qof ³³ ³ ³ ³³ ³³ ³³ ³³ ³³ ³³ ³ ³ ³³ ³³ ³³ ³³ ³³ ³³ ³ ³ ÁÁ ÁÁ ÁÁ ÁÁ ÁÁ ÁÁ ³ ³ ³ ³ Ú__________________¿ ³ ³ __Á__ ³ Hierophant ³ __Á__ ³ ³ \ / À__________________Ù \ / ³ ³ \ / Ú________________¿ \ / ³ ³  ³ Red |\/\/|Lamp ³  ³ ³ ³ ³ /\ ³ ³ ³ ³ ³ ³ //\\ ³ ³ ³ ³ ³ ³ //ÜÜ\\ ³ ³ ³ ³ ³ ³ //ÛÛÛÛ\\ ³ ³ ³ ³ __Á__ ³ // ÛÛ \\ ³ __Á__ ³ ³ Banner of the West ³ // ÛÛ \\ ³ Banner of the East ³ ³ ³ /============\ ³ ³ ³ À________________Ù ³ ³ Ú__________________¿ () Ú__________________¿ ³ ³ ³ Hiereus ³ X ³ Hegemon ³ ³ ³ À__________________Ù ()---() À__________________Ù ³ ³ \ ³ ³ \ ³ ³ ()---() ³ ³ \ ³ ³ () ³ ³ \ ³ ³ ()---() ³ ³ Ú______________¿ \ Ú______________¿ ³ ³É---» /\ ³ . /\ . ³ () ³ . /\ . ³ ³ ³º Spirit º[||] ³ . / \ . ³ | ³ . / \ . ³ ³ ³È---¼Lamp ³. / \ .³ () ³. / \ .³ ³ ³ ³. / \ .³ ³. / \ .³ ³ ³ [Salt] ³ ./________\. ³ Lights ³ ./________\. ³ ³ ³ Salt ³ . . ³ Unshaded ³ . . ³ ³ ³ À______________Ù À______________Ù ³ ³ Ú__________________¿ Ú__________________¿ Ú__________________¿ ³ ³ ³ Stolistes ³ ³ Kerux ³ ³ Dadouchos ³ ³ ³ À__________________Ù À__________________Ù À__________________Ù ³ À_____________________________________________________________________Ù DIAGRAM 11. Arrangement of the Temple in the 1ø = 10ø Ritual (first part).} 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 0ø = 0ø 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 Neophute): I am come from between the pillars and seek for the hidden Light of Occult Knowledge. {262} "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 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." {Illustration, approximated below: ÜÜ Û Û ßßÜ Üß ÜßÜ ß ßÜ ÜÜ ßÜÜ Û ÛßßßßßßßßßßßßÛ Û ßßÜ ßß ßÜ ßÜ ßÜ ßÜ ßÜ ßÜ ÜÜ ßÜÜ Û ÛßßßßßßßßßßßßÛ Û ßßÜ ßß ßÜ ßÜ ßÜÜ Û Û ßßÜ ßÜ ßÜ ÜÜ ßÜÜ Û ÛßßßßßßßßßßßßÛ Û ßßÜ ßß ßÜ ßÜ ßÜÜ Û Û Ûß Û Û ÛÜ Û Û ßß DIAGRAM 12. The Flaming Sword.} [INLINE] The Flaming Sword. {Illustration: Approximated below: /\ / \ / \ / ÛÛÛÛ \ / ÛÛÛÛ \ /ÛÛÛÛÛÛÛÛÛÛ\ / ÛÛÛÛÛÛÛÛÛÛ \ / / ÛÛÛÛ \ \ / / ÛÛÛÛ \ \ / /---ÛÛÛÛ---\ \ /____________________\ DIAGRAM 13. The Altar Symbol in the 1ø = 10ø Ritual.} [INLINE] The Altar Symbol in the 1ø = 10ø 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. {263} 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. ..." {Illustration. Approximated below: Ú____Â____Â____Â____Â____¿ ³ÛÛÛÛ³ ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ ³ÛÛÛÛ³ ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ Ã____Å____Å____Å____Å____´ ³ÛÛÛÛ³ ³ÛÛÛÛ³ ³ ³ ³ÛÛÛÛ³ ³ÛÛÛÛ³ ³ ³ Ã____Å____Å____Å____Å____´ ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ Ã____Å____Å____Å____Å____´ ³ ³ ³ÛÛÛÛ³ ³ÛÛÛÛ³ ³ ³ ³ÛÛÛÛ³ ³ÛÛÛÛ³ Ã____Å____Å____Å____Å____´ ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ ³ÛÛÛÛ³ ³ÛÛÛÛ³ÛÛÛÛ³ÛÛÛÛ³ ³ÛÛÛÛ³ À____Á____Á____Á____Á____Ù DIAGRAM 14. 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 0ø = 0ø grade represents the portal of the Temple, the 1ø = 10ø 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." {Illustration on page 264 approximated below: Ú_____________________________________________________________________¿ ³ . __ . . __ . . __ . ³ ³ .. __ .. .. __ .. .. __ .. ³ ³ .. .. .. .. .. .. ³ ³ .. 31st .. .. 32nd .. .. 29th .. ³ ³ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ ³ ³ À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù ³ ³ ³³ HB:Shin ³³ ³³ HB:Taw ³³ ³³ HB:Qof ³³ ³ ³ ³³ ³³ ³³ ³³ ³³ ³³ ³ ³ ³³ ³³ ³³ ³³ ³³ ³³ ³ ³ ÁÁ ÁÁ ÁÁ ÁÁ ÁÁ ÁÁ ³ ³ ³ ³ Ú__________________¿ ³ ³ __Á__ ³ Hierophant ³ __Á__ ³ ³ \ / À__________________Ù \ / ³ ³ \ / Ú________________¿ \ / ³ ³  ³ Red |\/\/|Lamp ³  ³ ³ ³ ³ /\ ³ ³ ³ ³ ³ ³ //\\ ³ ³ ³ ³ ³ ³ //ÜÜ\\ ³ ³ ³ ³ ³ ³ //ÛÛÛÛ\\ ³ ³ ³ ³ __Á__ ³ // ÛÛ \\ ³ __Á__ ³ ³ Banner of the West ³ // ÛÛ \\ ³ Banner of the East ³ ³ ³Water/============\Air³ ³ ³Ú___¿ À________________Ù ³ ³³T o³ Ú__________________¿ Ú__________________¿ ³ ³³a f³ ³ Stolistes ³ ³ Dadouches ³ ³ ³³b ³ À__________________Ù À__________________Ù ³ ³³l E³ Ú__________________¿ ³ ³³e a³ ³ Hegemon ³ ³ ³³t r³ À__________________Ù ³ ³³ t³ Facing East ³ ³³ h³ ³ ³À___Ù Ú__________________¿ Ú__________________¿ ³ ³ ³ Table of ³ ³ Seven ³ ³ ³ ³ Shew Bread ³ ³ Branched ³ ³ ³ ³ ³ ³ Candlestick ³ ³ ³ ³ ³ ³ ³ ³ ³ À__________________Ù À__________________Ù ³ ³Ú___¿ Ú______________¿ Ú______________¿ ³ ³³ K ³ ³ . /\ . ³ ³ . /\ . ³ ³ ³³ e ³ ³ . / \ . ³ ³ . / \ . ³ ³ ³³ r ³ ³. / \ .³ ³. / \ .³ ³ ³³ u ³ ³. / \ .³ ³. / \ .³ ³ ³³ x ³ ³ ./________\. ³ Lights ³ ./________\. ³ ³ ³À___Ù ³ . . ³ Unshaded ³ . . ³ ³ ³ À______________Ù À______________Ù ³ ³ Ú__________________¿ ³ ³ ³ Hiereus ³ ³ ³ À__________________Ù ³ À_____________________________________________________________________Ù DIAGRAM 15. Arrangement of the Temple in the 1ø = 10ø 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." * * "See 777," Col. cxl., p. 27, "Twelve Banners of the Name," and Revelations, xxi., 19, 20. 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." * * "See 777," Col. xxxvi., p. 11. {264} {Illustration described from page 265: "DIAGRAM 16. The Rose of Creation." This is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a symmetrical duo-decagram. There are small circles touching the outer tips of each of the twelve points. Four identical circles are placed tangent to the horizontal and vertical line elements in the central portion of the figure. In the exact center is an upright pentagram, also lineal, with a smaller circle in its own center.} {Illustration described from page 265: "DIAGRAM 17. The Seven-branched Candlestick." This is a seven pointed star or heptagram with one point to top. There is a small circle in the center. The points have the symbols of the planets inside, clockwise starting from the top: Saturn, Mars, Venus, Moon, Jupiter, Sun, Mercury. Touching the tip of each of the seven points from outside is a circle, seven in all. These seven circles each contain an equilateral triangle, smaller than a circumscribed one would be. These seven triangles each have an apex radially outward from the center of the figure. Each of the seven triangles has a Hebrew letter in the center (planetary correspondence), Hebrew names of the planets and archangels corresponding to the left and right along and outside the edges, and Asiatic place names below the base. Here are the inscriptions, left, right, bottom and center, for all triangles, starting with the top and moving clockwise: HB:Yod HB:Aleph HB:Taw HB:Bet HB:Shin , HB:Lamed HB:Aleph HB:Yod HB:Qof HB:Peh HB:Tzaddi , Ephesus, HB:Taw . HB:Lamed HB:Aleph HB:Mem HB:Koph , HB:Mem-final HB:Yod HB:Dalet HB:Aleph HB:Mem , Pergamos, HB:Peh . {SIC, left and right reversed --- WEH Note} HB:Heh HB:Gemel HB:Vau HB:Nun , HB:Lamed HB:Aleph HB:Yod HB:Nun HB:Aleph HB:Heh , Thyatira, HB:Dalet . HB:Heh HB:Nun HB:Bet HB:Lamed , HB:Lamed HB:Aleph HB:Yod HB:Resh HB:Bet HB:Gemel , Laodicea, HB:Gemel . HB:Qof HB:Dalet HB:Tzaddi , HB:Lamed HB:Aleph HB:Yod HB:Qof HB:Dalet HB:Tzaddi , Philadelphia, HB:Koph . HB:Shin HB:Mem HB:Shin , HB:Lamed HB:Aleph HB:Peh HB:Resh , Smyrna, HB:Resh . HB:Bet HB:Koph HB:Vau HB:Koph , HB:Lamed HB:Aleph HB:Koph HB:Yod HB:Mem , Sardis, HB:Bet .} {Illustration described from page 265: "DIAGRAM 18. The Heptagram of Seven Days. This is a seven pointed star or heptagram with one point to top. The points have the symbols of the planets outside, clockwise starting from the top: Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon.} {Illustration described from page 265: "DIAGRAM 19. The Altar of Incense." The diagram is in two parts, one above the other. The upper part is shaped thusly, but the numbers here are a key to the description below, not a part of the diagram: (not to scale) . / \ / \ / \ / \ /Ú_______¿\ / ³ 1 ³ \ /Ú_Á___Â___Á_¿\ / ³ 3 ³ 2 ³ \ / Ã_____Å_____´ \ / ³ 5 ³ 4 ³ \ /Ú___Á_Â___Á___Â_Á___¿\ / ³ 8 ³ 6 ³ 7 ³ \ /__Á_____Å_______Å_____Á__\ ³ 9 ³ Ã_______´ ³ 10 ³ À_______Ù Content of the boxes in the above portion of the figure, top, center and bottom in each box: 1. HB:Resh HB:Taw HB:Koph ; (no symbol); The Offering. 2. HB:Heh HB:Mem HB:Koph HB:Chet ; a double line bottom arc; The Receptacle. 3. HB:Heh HB:Nun HB:Yod HB:Bet ; approximate trapezoid with small top, inward a rcking sides and long bottom, symmetrical; The Base. 4. HB:Dalet HB:Samekh HB:Chet ; thin horizontal elongate rectangle; The Right B ay. 5. HB:Heh HB:Resh HB:Vau HB:Bet HB:Gemel ; thin horizontal elongate rectangle; The Left Bay. 6. HB:Taw HB:Resh HB:Aleph HB:Peh HB:Taw ; horizontal elongate rectangle; The B ody of the Altar. 7. HB:Chet HB:Tzaddi HB:Nun ; two circles, one to left and one to right; Two Ri ngs right. 8. HB:Dalet HB:Vau HB:Heh ; two circles, one to left and one to right; Two Ring s left. 9. HB:Dalet HB:Vau HB:Samekh HB:Yod ; horizontal elongate rectangle with crossh atching; The Network or grille. 10. HB:Taw HB:Vau HB:Koph HB:Lamed HB:Mem ; horizontal elongate rectangle; The Foundation. The lower part of the illustration is a typical 19th century artist's conception of the Biblical Altar of Incense, such as may be found in illustrated Bibles of the time. It shows the altar resting on a pediment with a rectangular base and sloping side to left, six steps reaching up from the base (which forms a seventh step on this side only) to the middle of the altar at right. The altar is rectangular, height half length, with a horizontal carrying bar passing through two rings and extending on either side. The horns of the altar are represented (inaccurately) by two spiral horns sloping upward and away from the top corners of the altar. A fire is depicted as rising from the top center of the altar. The base and top of the detachable altar are depicted with rectangular copings extending slightly beyond the body, upper one thicker.} 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, {265} 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 1ø = 10ø 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. RITUAL OF THE 2ø = 9ø GRADE OF THEORICUS 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 2ø = 9ø 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 * * 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. 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." {266} "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." {Illustration on page 267 approximated below: Ú_____________________________________________________________________¿ ³ . __ . ³ ³ .. __ .. ³ ³ .. .. ³ ³ .. .. ³ ³ . __ . Ú_ÁÁ_¿ Ú_ÁÁ_¿ . __ . ³ ³ .. __ .. À_ÂÂ_Ù À_ÂÂ_Ù .. __ .. ³ ³ .. .. ³³ HB:Taw ³³ .. .. ³ ³ .. .. ³³ ³³ .. .. ³ ³ Ú_ÁÁ_¿ Ú_ÁÁ_¿ ³³ ³³ Ú_ÁÁ_¿ Ú_ÁÁ_¿ ³ ³ À_ÂÂ_Ù À_ÂÂ_Ù ÁÁ ÁÁ À_ÂÂ_Ù À_ÂÂ_Ù ³ ³ ³³ HB:Shin ³³ Ú______________¿ ³³ HB:Qof ³³ ³ ³ ³³ ³³ ³ Tablet of ³ ³³ ³³ ³ ³ ³³ ³³ ³ Air ³ ³³ ³³ ³ ³ ÁÁ ÁÁ À______________Ù ÁÁ ÁÁ ³ ³ __Á__ Lamp __Á__ ³ ³ \ / Ú____________________________¿ \ / ³ ³ \ / ³ |\/\/: ³ \ / ³ ³  ³ Dais Pentacle ³  ³ ³ ³ ³ Ú__________¿ ³ ³ ³ ³ ³ ³ ³ H ³ Fan ³ ³ ³ ³ ³ ³ À__________Ù ³ ³ ³ ³ ³ À____________________________Ù ³ ³ ³ __Á__ __Á__ ³ ³ Ú______________¿ Ú______________¿ ³ ³ ³ . /\ . ³ ³ . /\ . ³ ³ ³ ³ . / \ . ³ ³ . / \ . ³ ³ ³ ³. / \ .³ Lights Shaded ³. / \ .³ ³ ³ ³. / \ .³ ³. / \ .³ ³ ³ ³ ./________\. ³ ³ ./________\. ³ ³ ³ ³ . . ³ ³ . . ³ ³ ³ À______________Ù À______________Ù ³ ³ Black White ³ ³ Ú_____________¿ Ú_____________¿ ³ ³ ³ Kerux ³ ³ Hegemon ³ ³ ³ Ú___________¿ À_____________Ù À_____________Ù ³ ³ ³ Tablet of ³ ³ ³ ³ Earth ³ ³ ³ À___________Ù ³ ³ Ú_______¿ Fan Ú_______¿ ³ ³ ³ Hell ³ Ú________________¿ ³ Eden ³ ³ ³ À_______Ù ³ \|/ ³ À_______Ù ³ ³ ³ _________ ³ ³ ³ ³ \ ³. / ³ ³ ³ Salt ³ Salt \ _Å_ / \^/ ³ Red Lamp ³ ³ ³ \ ³ / ³ ³ ³ ³ \ / ³ ³ ³ ³ ( ) ³ ³ ³ ³ O ³ ³ ³ À________________Ù ³ ³ Cup ³ ³ Ú__________________¿ ³ ³ ³ Hiereus ³ ³ ³ À__________________Ù ³ À_____________________________________________________________________Ù DIAGRAM 20. Arrangement of the Temple for the 32nd Path in the 2ø = 9ø 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. * * "See 777," cols. civ., cviii., pp. 20 and 23; and Revelations, chap. i. {267} 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. {Illustration on page 268 approximated: Ú______ ³\ \ ³ Ú______¿ Ú______Ù ³ Ã___ ³\ \ ³ ³ \ ³ Ú______Å______Å______¿ ³ ³ ³ ³ ³ \ ³ ³ ³ ³ À___Â__Å______Å______Ù ³ ³ ³ \ ³ ³ À______Ù DIAGRAM 21. The Cubical Cross of Twenty- two Squares.} {Illustration on page 268 described: "DIAGRAM 22. The Garden of Eden and the Holy City." This is a circular device. In the center is a simple Tree of Life with circles and lines with the circle of Tipheret at the center point itself. Four lines completely cross the circle through the center, forming a symmetrical cross and "X". Seven squares, composed of vertical and horizontal lines, are nested each within the other such that the innermost and next innermost intercept the top and bottom circles of the Tree of Life. The outermost is circumscribed by the inner of two concentric circles which define the limits of the figure, a narrow ring being formed between them. Eight additional radials extend inward between the original four lines from the outermost circle to the outer edge of the outermost square, forming twelve equal divisions of the outer ring in all.} 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. * * "See 777," cols. cvi., cvii., p. 23. 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 1ø = 10ø 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 2ø = 9ø 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. {268} {Illustration on page 269 approximated below: Ú_____________________________________________________________________¿ ³ . __ . . __ . . __ . ³ ³ .. __ .. .. __ .. .. __ .. ³ ³ .. .. .. .. .. .. ³ ³ .. .. .. .. .. .. ³ ³ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ Ú_ÁÁ_¿ ³ ³ À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù À_ÂÂ_Ù ³ ³ ³³ HB:Resh ³³ ³³ HB:Samekh ³³ ³³ HB:Tzadd i ³³ ³ ³ ³³ ³³ ³³ ³³ ³³ ³³ ³ ³ ÁÁ ÁÁ ÁÁ ÁÁ ÁÁ ÁÁ ³ ³ __Á__ Ú__________¿ ³ ³ \ / ³ Tablet ³ ³ ³ \ / ³ of Air ³ ³ ³  À__________Ù ³ ³ ³ ³ ³ Ú________¿ Ú___Å______________________________¿ Ú________¿ ³ ³ ³ Kamea ³ ³ ³La \/\/ Dais () Pentacle ³ ³ Moon ³ ³ ³ ³ of ³ ³ ³mp Ú____________¿ ³ ³on Tree ³ ³ ³ ³ Moon ³ ³ __Á__ ³ Hierophant ³ ³ ³of Life ³ ³ ³ À________Ù ³ À____________Ù ³ À________Ù ³ ³ À__________________________________Ù ³ ³ Ú____________¿ Ú_____________¿ ³ ³ ³ Tablet of ³ Salt Salt {NB: here ³ Lineal ³ ³ ³ ³ Earth ³ is placed ³ figures ³ ³ ³ À____________Ù \/\/ Lamp a drawing À_____________Ù ³ ³ of the Tree ³ ³ of Life ³ ³ Lights Unshaded with serpent Tree of Life ³ ³ &paths, but ³ ³ no sephiroth.} ³ ³ Ú__________________¿ ³ ³ Ú______________¿ ³ _______________ ³ Ú______________¿ ³ ³ ³ . /\ . ³ ³ \ ³ / ³ ³ . /\ . ³ ³ ³ ³ . / \ . ³ ³ \ ___Å___ / ³ ³ . / \ . ³ ³ ³ ³. / \ .³ ³ \ ³ / ³ ³. / \ .³ ³ ³ ³. / \ .³ ³ () \ ³ / ³ ³. / \ .³ ³ ³ ³ ./________\. ³ ³ () \ ³ / /\ ³ ³ ./________\. ³ ³ ³ ³ . . ³ ³ /\ \ ³ / \/__\/³ ³ . . ³ ³ ³ À______________Ù ³ Cup \³/ Lamp ³ À______________Ù ³ ³ À__________________Ù ³ ³ Kerubim of Flaming Sword ³ ³ Ú__________________¿ Ú__________________¿ Ú__________________¿ ³ ³ ³ Kerux ³ ³ Hiereus ³ ³ Hegemon ³ ³ ³ À__________________Ù À__________________Ù À__________________Ù ³ ³ . __ . ³ ³ .. __ .. ³ ³ Ú_________¿ .. .. Ú_________¿ ³ ³ ³ ³ .. .. ³ ³ ³ ³ ³ ³ Ú_ÁÁ_¿ Ú_ÁÁ_¿ ³ ³ ³ ³ ³ ³ À_ÂÂ_Ù À_ÂÂ_Ù ³ ³ ³ ³ ³ ³ ³³ HB:Taw ³³ ³ ³ ³ ³ À_________Ù ³³ ³³ À_________Ù ³ ³ Geomantic Figures ³³ ³³ Alchemical Sephiroth ³ ³ ÁÁ ÁÁ ³ À_________________________________