THE TEMPLE OF SOLOMON

                                   THE KING






                      A.'. A.'. Publication in Class B.
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                              Book II. continued








                                 THE SORCERER

BEFORE we can discuss the Operation of the Sacred Magic of Abramelin,
commenced by P. in the autumn of 1899, it is first necessary that we should
briefly explain the meaning and value of Ceremonial Magic; and secondly, by
somewhat retracing our footsteps, disclose to the reader the various methods
and workings P. had undertaken before he set out to accomplish this supreme
one.
   For over a year now he had been living "perdu" in the heart of London,
strenuously applying himself to the various branches of secret knowledge that
his initiations in the Order of the Golden Dawn had disclosed to him.  Up to
the present we have only dealt with these initiations, and his methods of
Travelling in the Spirit Vision, and Rising on the Planes; but still there
remain to be shown the Ceremonial methods he adopted; however, before we enter
upon these, we must return to our first point, namely ___ the meaning and
value of Ceremonial Magic.
   Ceremonial Magic, as a means to attainment, has in common with all other
methods, Western or Eastern, one supreme object in view ___ identification
with the Godhead; and it matters not if the Aspirant be Theist or Atheist,
Pantheist or Autotheist, Christian or Jew, or whether he name the goal of his
attainment God, Zeus, Christ, Matter, Nature, Spirit, Heaven, {135} Reason,
Nirvana, Asgard, No-Thing or No-God, so long as he "has" a goal in view, and a
goal he is striving to attain.  Without a goal, he is but a human ship without
port or destination; and, without striving, work, WILL to attain, he is but a
human derelict, rudderless and mastless, tossed hither and thither by the
billows of lunacy, eventually to sink beneath the black waters of madness and
death.
  Thus we find that outside the asylum, we, one and all of us, are strenuously
or slothfully, willingly or unwillingly, consciously or unconsciously,
progressing slowly or speedily towards "some" goal that we have set up as an
ideal before us.  Follow the road to that goal, subdue all difficulties, and,
when the last has been vanquished, we shall find that that "some goal" is in
truth THE GOAL, and that the road upon which we set out was but a little
capillary leading by vein and artery to the very Heart of Unity itself.
   Then all roads lead to the same goal? ___ Certainly.  Then, say you, "All
roads are equally good?"  Our answer is, "Certainly not!"  For it does not
follow that because all roads lead to Rome, all are of the same length, the
same perfection, or equally safe.  The traveller who would walk to Rome must
use his own legs ___ his WILL to arrive there; but should he discard as
useless the advice of such as know the way and have been there, and the maps
of the countries he has to journey through, he is but a fool, only to be
exceeded in his folly by such as try all roads in turn and arrive by none.  As
with the traveller, so also with the Aspirant; he must commence his journey
with the cry, "I "will" attain! and leave nothing undone that may help him to
accomplish this attainment.  By contemplating the Great Work, and all means to
{136} its attainment, little by little from the Knowledge he has obtained will
he learn to extract that subtle Understanding which will enable him to
construct such symbols of strength, such appliances of power, such exercises
of Will and Imagination, that by their balanced, chaste and sober use, he MUST
succeed if he WILL to do so.
   So we see, it matters very little whether the Aspirant, truly the Seer, cry
"Yea" or "Nay," so long as he do so with a "will," a "will" that will beget a
Sorcery within the cry; for as Levi says: "The intelligence which denies,
invariably affirms something, since it is asserting its liberty."
   Let us now inquire what this liberty is, but above all, whatever we write:
"Be not satisfied with what we tell you; and act for yourself."  And, if you
act with daring and courage, you will indeed outstep the normal powers of life
and become a strong man amongst strong men, so that "if we say unto this
mountain, be thou removed, and be thou cast into the sea, it shall be done."
For the land into which you enter is a land which, to the common eye, appears
as a fabulous land of wonder and miracle.  Yet we say to you that there is no
wonder imagined in the mind of man that man is not capable of performing,
there is no miracle of the Imagination, which has been performed by man, the
which may not yet again be performed by him.  The sun has stood still upon
Gibeon and the moon in the valley of Ajalon, and the stars of heaven have
fallen unto the earth, even as a fig-tree casteth her untimely figs, when she
is shaken by a mighty wind.  What are suns, and moons, and stars, but the
ideas of dreaming children cradled in the abyss of a drowsy understanding?  To
the blind worm, the sun is as the fluttering of warm wings in the outer {137}
darkness, and the stars are not; to the savage, as welcome ball of fire, and
the glittering eyes of the beasts of night: to us, as spheres of earth's
familiar elements and many hundred million miles away.  And to the man of ten
thousand years hence ___ who knows!  And to him a hundred million years after
that ___ who cares!  Senses may come and go, and the five may become ten, and
the ten twenty, so that the beings of that last far-off twilight may differ
from us, as we differ from the earthworm, and the weeds in the depths of the
sea.  But enough ___ Become the Changless One, and ye shall leap past a
million years, and an hundred hundred million in the twinkling of an eye.
Nay! for Time will burst as a bubble between your lips; and, seeing and
understanding, Space will melt as a bead of sweat upon your brow and vanish!
   Dare to will and will to know, and you will become as great as, and even
greater than, Apollonius, Flamel or Lully; and then know to keep silence, lest
like Lucifer you fall, and the brilliance of your knowledge blind the eyes of
the owls that are men; and from a great light, spring a great darkness; and
the image survive and the imagination vanish, and idols replace the gods, and
churches of brick and stone the mysteries of the forests and the mountains,
and the rapture which girds the hearts of men like a circle of pure emerald
light.
   The great seeming miracles of life pass by unheeded.  Birth and Generation
are but the sorry jests of fools; yet not the wisest knows how a blade of
grass sprouts from the black earth, or how it is that the black earth is
changed into the green leaves and all the wonders of the woods.  Yet the
multitude trample the flowers of the fields under their feet, and snigger in
their halls of pleasure at a dancer clothed in {138} frilled nudity, because
they are nearer seeing the mysteries of Creation than they are in the smugness
of their own stuffy back parlours; and gape in wonder at some stage trickster,
some thought-reading buffoon, and talk about the supernatural, the
supernormal, the superterestrial, the superhuman, and all the other
superficial superfluities of superannuated supernumeraries, as if this poor
juggler were some kind of magician who could enter their thick skulls and
steal their sorry thoughts, whilst all the time he is at the old game of
picking their greasy pockets.
   Miracles are but the clouds that cloak the dreamy eyes of ignorant men.
Therefore let us once and for all thunder forth: There are no miracles for
those who wake; miracles are for the dreamers, and wonders are as bottled
bull's-eyes in a bun-shop for penniless children.  Beauty alone exists for the
Adept.  Everywhere there is loveliness ___ in the poppy and in the dunghill
upon which it blows; in the palace of marble and in the huts of sunbaked mud
which squat without its walls.  For him the glades of the forests laugh with
joy, and so do the gutters of our slums.  All is beautiful, and flame-shod he
speeds over earth and water, through fire and air; and builds, in the tangled
web of the winds, that City wherein no one dreams, and where even awakenment
ceases to be.

   But in order to work miracles we must be outside the ordinary conditions of
humanity; we must either be abstracted by wisdom or exalted by madness, either
superior to all passions or beyond them through ecstasy or frenzy.  Such is
the first and most indispensable preparation of the operator.  Hence, by a
providential or fatal law, the magician can only exercise omnipotence in
inverse proportion to his material interest; the alchemist makes so much the
more gold as he is the more resigned to privations, and the more esteems that
poverty which protects the secrets of the "magnum"  {139} "opus."  Only the ade
pt
whose heart is passionless will dispose of the love and hate of those whom he
would make instruments of his science; the myth of Genesis is eternally true,
and God permits the tree of science to be approached only by those men who are
sufficiently strong and self-denying not to covet its fruits.  Ye, therefore,
who seek in science a means to satisfy your passions, pause in this fatal way;
you will find nothing but madness or death.  This is the meaning of the vulgar
tradition that the devil ends sooner or later by strangling sorcerers.  The
magus must hence be impassible, sober and chaste, disinterested, impenetrable,
and inaccessible to any kind of prejudice or terror.  He must be without
bodily defects, and proof against all contractions and all difficulties.  The
first and most important of magical operations is the attainment of this rare
pre-eminence.1

   The "via mystica" leading to this pre-eminence may aptly be compared to a
circle.  Wherever the Aspirant strikes it, there he will find a path leading
to the right and another leading to the left.  To the right the goal is all
things, to the left the goal is nothing.  Yet the paths are not two paths, but
one path; and the goals are not two goals, but one goal.  The Aspirant upon
entering the circle must travel by the one or the other, and must not look
back; lest he be turned into a pillar of salt, and become the habitation of
the spirits of Earth.  "For thy vessel the Beasts of the Earth shall inhabit,"
as sayeth Zoroaster.  The Magus travels by both simultaneously, if he travels
at all; for he has learnt what is meant by the mystery: "A straight line is
the circumference of a circle whose radius in infinity"; a line of infinite
length in the mind of the Neophyte, but which in truth is also a line of
infinite shortness in that of the Magus, if finite or infinite at all.
   The circle having been opened out, from the line can any curve be
fashioned; and if the Magus "wills it," the line "will be" a triangle, or a
square, or a circle; and at his word it will {140} flash before him as a
pentagram or a hexagram, or perchance as an eleven-pointed star.
   Thus shall the Aspirant learn to create suns and moon, and all the hosts of
heaven out of unity.  But first he must travel the circumference of the
circle; and, when mystically he has discovered that the goal is the starting-
point, and where he entered that circle there also will it break and open out,
so that the adytum of its centre becomes as an arch in its outer wall, then
indeed will he be worthy of the name of Magus.
   The keystone to this arch some have called God, some Brahma, some Zeus,
some Allah, some even IAO the God of the sounding name; but in truth, O
seeker, it is Thy-SELF ___ this higher dimension in which the inner becomes
the outer, and in which the single Eye alone can see the throbbing heart,
Master of the entangled skein of veins.
   Let us for example's sake call this attainment by the common name of God
(SELF as opposed to self).  And as we have seen the path of union with god or
goal is twofold:
   I. The attainment of all things.
   II. The destruction of all things.
   And whichever way we travel to right or to left the method is also twofold,
or the twofold in one:
   I. Exaltation by madness.
   II. Exaltation by wisdom.
   In the first we awake from the dream of illusion by a blinding light being
flashed across our eyes; in the second, gradually, by the breaking of the
dawn.
        1   E. Levi, "Doctrine and Ritual of Magic," p. 192.
   In the first the light of knowledge, though but comparable to the whole of
Knowledge as a candle-flame to the sun, may {141} be so sudden that blindness
follows the first illumination.2  In the second, though the light be as the
sun of knowledge itself; first its gentle warmth, and then its tender rays
awake us, and lead us through the morning to the noontide of day.  Like
children of joy we rise from our beds and dance through the dewy fields, and
chase the awakening butterflies from the blushing flowers ___ ecstasy is ours.
The first is as a sudden bounding beyond darkness into light, from the humdrum
into the ecstatic; the second a steady march beyond the passionate West into
the land of everlasting Dawn.
   Concerning the first we have little to say; for it is generally the
illumination of the weak.  The feeble often gain the little success they do
gain in life, not through their attempts to struggle, but on account of their
weakness ___ the enemy not considering they are worth power and shot.  But the
strong gain their lives in fight and victory; the sword is their warrant to
live, and by their swords "will" they attain; and when they once have attained,
by their swords will they rule, and from warriors become as helmd kings whose
crowns are of iron, and whose sceptres are sharp swords of glittering steel,
and reign; whilst the weak still remain as slaves, and a prey to the wild
dreams of the night.  Of a truth, sometimes the weak charioteer wins the race;
but on account of his weakness he is often carried past the winning-post by
the steeds that have given him the victory, and, unable to hold them back, he
is dashed against the walls of the arena, whilst the strong man passing the
judges turns his chariot round and receives the crown of victory, or if not
that, is ever ready to race again. {142}
   To learn how to WILL is the key to the kingdom, the door of which as we
have seen contains two locks, or rather two bolts in one lock, one turning to
the right and the other to the left.  Either pile up the imagination with
image upon image until the very kingdom of God is taken by assault; or
withdrawn one symbol after another until the walls are undermined and the
"cloud-capped towers" come tumbling to the ground.  In either case the end is
the same ___ the city is taken.  Or perchance if you are a great Captain, and
your army is filled with warlike men, and you are in possession of all the
engines suitable to this Promethean struggle ___ at one and the same time
scale the bastions and undermine the ramparts, so that as those above leap
down, those beneath leap up, and the city falls as an arrow from a bow that
breaks in twain in the hand.  Such warfare is only for the great ___ the
greatest; yet we shall see that this is the warfare that P. eventually waged.
And where the strong have trod the weak may "dare" to follow.
   This path must necessarily be a difficult one; illusions and delusions must
be expected, temptations and defeats encountered with equanimity, and fears
and terrors passed by without trembling.  The labours of Hercules are a good
example of the labours the Aspirant, who would be an Adept, must expect.
However, there is not space here, nor is this the place, to enter into the
twelve mystic works of this man who became a God.  Yet let us at least note
three points ___ that the tenth labour was to slay Geryon, the "three-"headed
and "three-"bodied monster of Gades; that the eleventh was to obtain apples fro
m
the garden of the Hesperides, where lived the "three" daughters of Hesperus; an
d
that the last was to bring upon earth the "three-"headed dog Cerberus, and so
{143} unguard the gates of Hades.  Similar is the Adept's last labour, to
destroy the terrors of hell and to bring upon earth the Supernal triad and
formulate the HB:Shin 3 in HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod .
   One idea must possess us, and all our energies must be focused upon it.  A
man who would be rich must worship wealth and understand poverty; a man who
would be strong must worship strength and understand weakness; and so also a
man who would be God must worship deity and understand devilry: that is, he
        2   The greater our ignorance the more intense appears the
          illumination.
        3   N.B. --- the Shin is composed of three Yodhs, and its value is
          300.
must become saturated with the reflections of Kether in Malkuth, until the
earth be leavened and the two eyes become one.  He must indeed build up his
tower stone upon stone until the summit vanish amongst the stars, and he is
lost in a land which lies beyond the flames of day and the shadows of night.
   To attain to this Ecstasy, exercises and operations of the most trivial
nature must be observed, if they, even in the remotest manner, appertain to
the "one" idea.

   You are a beggar, and you desire to make gold; set to work and never leave
off.  I promise you, in the name of science, all the treasures of Flamel and
Raymond Lully.  "What is the first thing to do?"  Believe in your power, then
act.  "But how act?"  Rise daily at the same hour, and that early; bathe at a
spring before daybreak, and in all seasons; never wear dirty clothes, but
rather wash them yourself if needful; accustom yourself to voluntary
privations, that you may be better able to bear those which come without
seeking; then silence every desire which is foreign to the fulfilment of the
Great Work.
   What!  By bathing daily in a spring, I shall make gold?"  You will work in
order to make it.  "It is a mockery!"  No, it is an arcanum.  "How can I make
use of an arcanum which I fail to understand?"  Believe and act; you will
understand later.4

   Levi here places belief as a crown upon the brow of work.  {144} He is, in
a way, right; yet to the ordinary individual this belief is as a heavy load
which he cannot even lift, let alone carry, act how he will.  Undoubtedly, if
a boy worried long enough over a text-book on trigonometry he would eventually
appreciate the theory and practice of logarithms; but why should he waste his
time? why not instead seek a master?  Certainly, when he has learnt all the
text-books can teach and all the master can tell him, he must strike out for
himself, but up to this point he must place his faith in some one.  To the
ordinary Aspirant a "Guru"5 is necessary; and the only danger to the uninitiate
is that he may place his trust in a charlatan instead of in an adept.  This
indeed is a danger, but surely after a little while the most ignorant will be
able to discriminate, as a blind man can between day and night.  And, if the
pupil be a true Seeker, it matters little in the end.  For as the sacrament is
efficacious, though administered by an unworthy priest, so will his love of
Truth enable him to turn even the evil counsels of a knave to his advantage.
   To return, how can these multiform desires be silenced, and the one desire
be realised so that it engulf the rest?  To this question we must answer as we
have answered elsewhere ___ "only by a one-pointedness of the senses" ___ until
the five-sided polygon become pyramidal and vanish in a point.  The base must
be well established, regular, and of even surface; for as the base so the
summit.  In other words, the five senses must be strong and healthy and
without disease.  An unhealthy man is unfitted to perform a magical operation,
and an hysterical man will probably end in the Qliphoth or Bedlam.  A blind
man will not be able to equilibrate the sense of sight, {145} or a deaf man
the sense of hearing, like a man who can both see and hear; however, the
complete loss of one sense, if this is ever actually the case, if far better
than a mental weakness in that sense.
   All senses and faculties must share in the work, such at least is the
dictum of Western Ceremonial Magic.  And so we find the magician placing stone
upon stone in the construction of his Temple.  That is to say, placing
pantacle upon pantacle, and safeguarding his one idea by means of swords,
daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns,
magic squares and astrological charts, and a thousand other symbols of things,
ideas, and states, all reflecting the one idea; so that he may build up a
mighty mound, and from it eventually leap over the great wall which stands
before him as a partition between two worlds.
        4   "Doctrine and Ritual of Magic," pp. 194, 195.
        5  Instructor.

   All faculties and all senses should share in the work; nothing in the
priest of Hermes has the right to remain idle; intelligence must be formulated
by signs and summed by characters or pantacles; will must be determined by
words, and must fulfil words by deeds; the magical idea must be rendered into
light for the eyes, harmony for the ears, perfumes for the sense of smell,
savours for the palate, objects for the touch; the operator, in a word, must
realise in his whole life what he wishes to realise in the world without him;
he must become a "magnet" to attract the desired thing; and when he shall be
sufficiently magnetic, he must be convinced that the thing will come of
itself, and without thinking of it.6

   This seems clear enough, but more clearly still is this all-important point
explained by Mr. Aleister Crowley in his preface to his edition of "The Book
of the Goetia of Solomon the King":

   I am not concerned [writes Mr. Crowley} to deny the objective reality of
all "magical" phenomena; if they are illusions, they are at least as real as
many unquestioned {146} facts of daily life; and, if we follow Herbert
Spencer, they are at least evidence of some cause.
   Now, this fact is our base.  What is the cause of my illusion of seeing a
spirit in the triangle of Art?
   Every smatterer, every expert in psychology, will answer, "that cause lies
in your brain."

            *          *         *         *         *         *

   This being true for the ordinary Universe, that all sense-impressions are
dependent on changes in the brain, we must include illusions, which are after
all sense-impressions as much as "realities" are, in the class of "phenomena
dependent on brain-changes."
   Magical phenomena, however, come under a special sub-class, since they are
willed, and their cause is the series of "real" phenomena called the
operations of Ceremonial Magic.
   These consist of:
                   (1) "Sight."
            The circle, square, triangle, vessels, lamps, robes, implements,
&c.
                   (2) "Sound."
            The Invocations.
                   (3) "Smell."
            The Perfumes.
                   (4) "Taste."
            The Sacraments.
                   (5) "Touch."
            As under (1).  The circle, &c.
                   (6) "Mind."
            The combination of all these and reflection on their significance.
   These unusual impressions (1-5) produce unusual brain-changes; hence their
summary (6) is of unusual kind.  The projection back into the phenomenal world
is therefore unusual.
   Herein then consists the reality of the operations and effects of
ceremonial magic; and I conceive that the apology is ample, so far as the
"effects" refer only to those phenomena which appear to the magician himself,
the appearance of the spirit, his conversation, possible shocks from
imprudence, and so on, even to ecstasy on the one hand, and death or madness
on the other.7

        6   "Doctrine and Ritual of Magic," p. 196.
        7  "Goetia," pp. 1-3.
   Thus we see that the Aspirant must become a "magnet," and attract all desire
s
to himself until there is nothing outside of {147} him left to attract; or
repel all things, until there is nothing left to repel.
   In the East the five senses are treated in their unity, and the magical
operation becomes purely a mental one, and in many respects a more rational
and less emotional one.  The will, so to speak, is concentrated on itself by
the aid of a reflective point ___ the tip of the nose, the umbilicus, a lotus,
or again, in a more abstract manner, on the inhalation and exhalation of the
breath, upon an idea or a sensation.  The Yogi abandons the constructive
method, and so it is that we do not find him building up, but, instead,
undermining his consciousness, his instrument being a purely introspective
one, the power of turning his will as a mental eye upon himself, and finally
seeing himself as HimSELF.
   However, in both the Western and Eastern systems, equilibrium is both the
method and the result.  The Western Magician wills to turn darkness into
light, earth into gold, vice into virtue.  He sets out to purify; therefore
all around him must be pure, ever to hold before his memory the one essential
idea.  More crudely this is the whole principle of advertising.  A good
advertiser so places his advertisement that wherever you go, and whichever way
you turn, you see the name of the article he is booming.  If it happens, "e.g."
,
to be "Keating's Insect Powder," the very name becomes part of you, so that
directly a flea is seen or mentioned "Keating's" spontaneously flashes across
your thoughts.
   The will of a magician may be compared to a lamp burning in a dark and
dirty room.  First he sets to work to clean the room out, then he places a
brightly polished mirror along one wall to reflect one sense, and then anther
to reflect {148} another, and so on, until, whichever way he look, up or down,
to right or left, behind or before, there he sees his will shining; and
ultimately so dazzling become the innumerable reflections, that he can see but
one great flame which obscures everything else.  The Yogi on the other hand
dispenses with the mirrors, and contents himself in turning the wick lower and
lower until the room is one perfect darkness and nothing else can be seen or
even recognised beyond SELF.
   By those who have passed along both these mystic paths, it will be found
that the energy expended is the same in both.  Concentration is a terrific
labour; the mere fact of sitting still and mediating on one idea and slaying
all other ideas one after the other, and then constantly seeing them sprout up
hundred-headed like the Hydra, needs so great a power of endurance that,
though many undertake the task, few reach the goal.  Again, the strain brought
to bear on a Ceremonial Magician is equally colossal, and often costly; and in
these bustling days the necessary seclusion is most difficult to obtain.  And
so it came about that a combination of both the above systems was ultimately
adopted by P.  However, it must be remembered that the dabbler in Ceremonial
Magic or Yoga is but heaping up evil against himself, just as the dabbler on
the Stock Exchange is.  Magic, like gambling, has its chances; but in the
former as in the latter, without "will to work" chances are always against him
who puts his trust in them alone.
   There is, however, one practice none must neglect, except the weakest, who
are unworthy to attempt it ___ the practice of Sceptical selection.
   Eliphas Levi gives us the following case:  {149}

  One day a person said to me: "I would that I could be a fervent Catholic,
but I am a Voltairean.  What would I not give to have faith!"  I replied: "Say
'I would' no longer; say 'I will,' and I promise you that you will believe.
You tell me you are a Voltairean, and of all the various presentations of
faith that of the Jesuits is most repugnant to you, but at the same time seems
the most powerful and desirable.  Perform the exercises of St. Ignatius again
and again, without allowing yourself to be discouraged, and you will gain the
faith of a jesuit.  The result is infallible, and should you then have the
simplicity to ascribe it to a miracle, you deceive yourself now in thinking
that you are a Voltairean."8

   Now all this may be good enough for Mrs. Eddy.  To borrow a sword from one
of Voltaire's antagonists, and to thrust it through his back when he is not
looking, is certainly one way of getting rid of Voltaire.  But the
intellectual knight must not behave like a Christian footpad; he must trap
Voltaire in his own arguments by absorbing the whole of Voltaire ___ eighty
volumes and more ___ until there is no Voltaire left, and as he does so, apply
to each link of Voltaire's armour the fangs of the Pyrrhonic Serpent; and
where that serpent bites through the links, those links must be discarded; and
where its teeth are turned aside, those links must be kept.  Similarly must he
apply the serpent to St. Ignatius, and out of the combination of the strongest
links of both their armours fashion for himself so invulnerable a coat of mail
that none can pierce it.  Thus, instead of burying one's reason in the sands
of faith, like an ostrich, one should rise like a phoenix of enlightenment out
of the ashes of both Freethought and Dogma.  This is the whole of Philosophic
Scientific Illuminism.
   Now that we have finished our short disquisition upon the Methods of
Western Magic, let us once again {150} turn to Frater P. and seen how he
applied them to his own labours.
   Shortly after becoming a member of the Order of the Golden Dawn, P., as
already mentioned, became acquainted with a certain Frater, I.A. by name, a
magician of remarkable powers.  At once a great friendship sprang up between
these two, and for over a year and a half they worked secretly in London at
various magical and scientific experiments.
   During this period P. learnt what may be termed the alphabet of Ceremonial
Magic ___ namely, the workings of Practical Evocations, the Consecrations and
uses of Talismans, Invisibility, Transformations, Spiritual Development,
Divination, and Alchemical processes, the details of which are dealt with in a
manuscript entitled "Z.2."  Of the Order of the Golden Dawn, which is divided
into five books, each under one of the letters of the name
HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod .
   These five books show how the 0ø = 0ø Ritual may be used as a magical
formula.  They are as follow:


                                    HB:Yod

                                    BOOK I

                             PRACTICAL EVOCATION

   A. The Magical Circle.
   B. The Magician, wearing the great lamen of the Hierophant, and his scarlet
robe.  The Hierophant's lamen is on the back of a pentacle, whereon is
engraved the sigil of the spirit to be invoked.
   C. The Names and Formulae to be employed.
   D. The symbol of the whole evocation.
   E. The construction of the circle and the placing of all the symbols, &c.,
employed in the places proper allotted to them, so as to represent the
interior of the G.'. D.'. Temple in the "Enterer": and the purification and
consecration of the actual pieces of ground or place selected for the
performance of the invocation. {151}
   F. The invocation of the Higher Powers.  Pentacle formed by the concentric
bands, name and sigil therein, in proper colours; is to be bound thrice with a
cord, and shrouded in black, thus bringing into action a blind force, to be
further directed or differentiated in the process of the ceremony.
"Announcement" aloud of the "object" of the working, naming the Spirit or Spiri
ts
        8   "Doctrine and Ritual of Magic," p. 195
which it is desired to evoke.  This is pronounced standing in the centre of
the circle, and turning towards the quarter from which the Spirit will come.
   G. The name and sigil of the spirit wrapped in a black cloth or covering is
now placed within the circle, at the point corresponding to the West,
representing the candidate.  The Consecration, or Baptism by water and fire of
the sigil then takes place: and the proclamation in a loud and firm voice of
the spirit (or spirits) to be evoked.
   H. The veiled sigil is now to be placed at the foot of the altar.  The
Magician then calls aloud the name of the spirit, summoning him to appear:
stating for what purpose the spirit is evoked: what is desired in the
operation: why the evocation is performed at this time: and finally solemnly
affirming that the Spirit SHALL be evoked by the ceremony.
   I. Announcement aloud that all is prepared for the commencement of the
actual evocation.  If it be a "good" Spirit the sigil is now to be placed "with
in"
"the white triangle."  The Magician places his left hand upon it, raises in his
right hand the magical implement employed (usually the sword of Art) erect,
and commences the evocation of the Spirit.  This being an exorcism of the
Spirit unto visible appearance.  The Magician stands in the place of the
Hierophant during the obligation, and faces West irrespective of the
particular quarter of the Spirit.
   But if the Nature of the Spirit be evil, then the sigil must be placed
"without" and to the West of the white triangle; and the Magician shall be
careful to keep the point of the magic Sword upon the centre of the sigil.
   J. Now let the Magician imagine himself as "clothed outwardly" with the
semblance of the form of the Spirit to be evoked: and in this let him be
careful "not to identify himself" with the Spirit, which would be dangerous, bu
t
only to formulate a species of Mask, worn for the time being.  And if he know
not the symbolic form of the Spirit, then let him assume the form of an angel
belonging unto the same class of operation.  This form being assumed, then let
him pronounce aloud, with a firm and solemn voice, "a convenient and potent"
"oration and Exorcism of the Spirit unto visible appearance."  At the conclusio
n
of this exorcism, taking the covered sigil in his left hand, let him smite it
thrice with the "flat" blade of the Magic Sword.  Then let him raise on high hi
s
arms to their utmost stretch, holding in his left hand the veiled sigil, and
in his right the sword of Art erect, at the same time stamping thrice upon the
ground with his right foot.
   K. The veiled and covered sigil is then to be placed in the Northern part
of the Hall, at the edge of the circle, and the Magician then employs the
oration of the Hierophant from the throne of the East, modifying it slightly,
as follows: "The Voice {152} of the Exorcism said unto me; let me shroud
myself in darkness, peradventure thus may I manifest myself in Light," &c.
The Magician then proclaims aloud that the Mystic Circumambulation will take
place.
   L. The Magician takes up the sigil in his left hand, and circumambulates
the magic circle once, then passes to the South and halts.  He stands (having
lain his sigil on the ground) between it and the West, repeats the oration of
the Kerux, and again consecrates it with water and with fire.  Then takes it
in his hand, facing westward, saying: "Creature of ... twice consecrate, thou
mayest approach the Gate of the West."
   M. The Magician now moves to the West of the magical circle, holds the
sigil in his left hand and the Sword in his right, faces S.W., "and again"
"astrally masks himself with the Form of the Spirit:" and for the first time
partially opens the covering, without, however, entirely removing it.  He then
smites it once with the flat blade of this sword, saying in a loud, clear and
firm voice: "Thou canst not pass from concealment unto manifestation, save by
virtue of the Name HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph .  Before all t
hings are the Chaos,
and the Darkness, and the Gates of the Land of Night.  I am he whose Name is
'Darkness': I am the Great One of the paths of the shades.  I am the Exorcist
in the midst of the exorcism; appear thou therefore without fear before me;
for I am he in whom fear is not!  Thou hast known me; so pass thou on!"  He
then reveils the sigil.
   N. Operations in L repeated at the North.
   O. Processes in M are repeated in the N.W.  Magician then passes to the
East, takes up sigil in left hand, and Lotus Wand in right; "assumes the mask"
"of the Spirit-Form;" smites sigil with Lotus Wand and says: "Thou canst not
pass from concealment unto manifestation save by virtue of the name
HB:Heh HB:Vau HB:Heh HB:Yod .  After the formless and the void and the Darkness
, there
cometh the knowledge of the Light.  I am that Light which riseth in the
Darkness!  I am the Exorcist in the midst of the exorcism; appear thou
therefore in harmonious form before me; for I am the wielder of the forces of
the Balance.  Thou hast known me now, so pass thou on unto the cubical altar
of the Universe.
   P. He then re-covers sigil and passes on to the altar laying it thereon as
before shown.  He then passes to the East of the Altar holding the sigil and
sword as explained.  Then doth he rehearse a most potent conjuration and
invocation of that Spirit unto visible appearance, using and reiterating all
the Divine angelic and magical names appropriate to this end, neither omitting
the signs, seals, sigilla, lineal figures, signatures and the like, from that
conjuration.
   Q. The Magician now elevates the covered sigil towards Heaven, removes the
veil entirely (leaving it yet corded); crying in a loud voice: "Creature of
... long hast thou dwelt in Darkness, quit the Night and seek the Day."  He
then replaces it on the altar, holds the magical sword erect above it, the
pommel immediately above the centre thereof, and says: "By all the Names,
powers, and rites already rehearsed, I conjure Thee thus unto visible
appearance."  Then the Mystic words.  {153}
   R. Saith the Magician: "As the Light hidden in the Darkness can manifest
therefrom, SO SHALT THOU become manifest from concealment unto manifestation."
   He then takes up sigil, stands to the East of the Altar and faces West.  He
shall then rehearse a long conjuration to the powers and Spirits immediately
superior unto that one which he seeks to invoke: "that they shall force him to"
"manifest himself unto visible appearance."  He then places the sigil between
the pillars, himself at the East facing West.  Then in the sign of the Enterer
doth he direct the whole current of his will upon the sigil.  Thus he
continueth until such time as he shall perceive his will-power to be
weakening, when he protects himself from the reflex of the current by the sign
of silence, and then drops his hands.  He now looks towards the Quarter that
the Spirit is to appear in, and he should now see the first signs of his
visible manifestation.  If he be "not" thus faintly visible, let the Magician
repeat the Conjuration of the Superiors of the Spirit; "from the place of the"
"Throne of the East."  And this conjuration may be repeated thrice, each time
ending with a new projection of will in the sign of the Enterer, &c.  But if
at the third time of repetition he appeareth not, then be it known that there
is an error in the working.  So let the Master of Evocations replace the sigil
upon the altar, holding the sword as usual, and thus doing "let him repeat a"
"humble prayer unto the Great Gods of Heaven to grant unto him the force"
"necessary correctly to complete that evocation."
   He is then to take back the Sigil to between the Pillars, and repeat the
former processes; "when assuredly that Spirit will begin to manifest, but in a"
"misty and ill-defined form."
   (But if, as is probable, the operator be naturally inclined unto evocation,
then might that Spirit perchance manifest earlier in the ceremony than this:
still the ceremony itself is to be performed up to this point, whether he be
there or no.)
   Now so soon as the Magician shall see the visible manifestation of that
spirit's presence, he shall quit the station of the Hierophant and consecrate
afresh with Water and with Fire the Sigil of the evoked Spirit.
   S. Now doth the Master of the Evocation remove from the sigil the
restricting cord; and, holding the freed sigil in his left hand, he smites it
with the flat blade of his sword; exclaiming: "By and in the Names of ...... I
do invoke upon thee the power of {p}erfect manifestation unto visible
appearance!"
   He then circumambulates the circle thrice, holding the sigil in his "right"
hand.
   T. The Magician, standing in the place of the Hierophant, but turning
towards the place of the Spirit, and fixing his attention thereon, now reads a
"potent invocation of the Spirit" unto visible appearance; having previously
placed the sigil on the ground, within the circle at the quarter where the
Spirit appears.  This invocation should be of some length, and should rehearse
and reiterate the Divine and other names consonant with the working.  That
Spirit should now become fully and clearly visible, and should be able to
speak with a direct voice (if consonant with his nature).  The Magician then
proclaims aloud that the Spirit N hath been duly and properly evoked, in
accordance with the sacred rites. {154}
   U. The Magician now addresses and Invocation unto the Lords of the Plane of
the Spirit to compel him to perform that which the Magician shall demand of
him.
   V. The Magician carefully formulates his demands, questions, &c., and
writes down any of the answers that may be advisable.
   W. The Master of Evocations now addresses a conjuration unto the spirit
evoked, binding him to hurt or injure naught connected with him; or his
assistants; or the place; and that he fail not to perform that which he hath
been commanded, and that he deceive in nothing.  He then dismisses that Spirit
by any suitable form such as those used in the four higher grades in the
Outer.
   And if he will "not" go, then shall the Magician "compel" him by forces
contrary unto his nature.  But he must allow a few minutes for the Spirit to
dematerialise the body in which he hath manifested; for he will become less
and less material by degrees.  And note well that the Magician (or his
companions if he have any) shall "never" quit the circle during the process of
Evocations; or afterwards, till the Spirit be quite vanished, seeing that in
some cases and with some constitutions there may be danger arising from the
astral conditions and currents established; and that without the actual
intention of the Spirit to harm, although, if of a low nature, he would
probably endeavour to do so.
   Therefore, before the commencement of the Evocation let the operator assure
himself that everything which may be necessary be properly arranged within the
circle.
   But if it be actually necessary to interrupt the process, then let him stop
at that point, veil and re-cord the sigil if it have been unbound or
uncovered, recite a Licence to depart or banishing formula, and perform the
lesser Banishing rituals both of the Pentagram and Hexagram.9  Thus only may
he in comparative safety quit the circle.


                                    HB:Heh

                                   BOOK II

                          CONSECRATION OF TALISMANS

                       PRODUCTION OF NATURAL PHENOMENA

   A. The place where the operation is done.
   B. The Magical Operator.
   C. The forces of Nature employed and attracted.
   D. The Telesma; The Material Basis.
        9  See "Liber O," THE EQUINOX, vol. i., No. 2.
   E. In Telesmata, the selection of the matter to form a Telesma, the
preparation and arrangement of the place: The forming of the body of the
Telesma.  In natural {155} phenomena, the preparation of the operation, the
formation of the circle, and the selection of the material basis; such as a
piece of earth, a cup of Water, a flame of fire, a pentacle, or the like.
   F. The Invocation of the highest Divine forces; winding a cord thrice round
the Telesma or Material Basis; covering the same with a black veil and
initiating the blind force therein; naming aloud the "purpose" of the Telesma o
r
operation.
   G. The Telesma or Material Basis is now placed towards the West, and duly
consecrated with water and with fire.  The purpose of the operation and the
effect intended to be produced is then to be rehearsed in a loud and clear
voice.
   H. Placing the Telesma or Material Basis at the foot of the altar, state
aloud the object to be attained, solemnly asserting that it "will" be attained:
and the reason thereof.
   I. Announcement aloud that all is prepared and in readiness either for the
charging of the Telesma, or for the commencement of the operation to induce
the natural phenomenon.  Place a good telesma or Material Basis within the
triangle.  But a bad Telesma should be placed to the West of same, holding the
sword erect in the right hand for a good purpose, or its point upon the centre
of the Telesma for evil.
   J. Now follow the performance of an Invocation to attract the desired
current to the Telesma or Material Basis, describing in the air above the
Telesma the lineal figures and sigils, &c., with the appropriate magical
implement.  Then taking up the Telesma in the left hand, smite it thrice with
the flat blade of the sword of art.  Then raise in the left hand (holding
erect and aloft the Sword in the right), stamping thrice upon the Earth with
the Right Foot.
   K. The Telesma or Material Basis is to be placed towards the North, and the
operator repeats the oration of the Hierophant to the candidate in the same
form as given in the K section on Evocation.  He then ordains the Mystic
Circumambulation.
   L. He now takes up the Telesma or Material Basis, carries it round the
circle, places it on the ground, bars, purifies and consecrates it afresh,
lifts it with his left hand and turns facing West, saying: "Creature of
Talismans, twice consecrate," &c.
   M. He now passes to the West with Telesma in left hand, faces S.W., partly
unveils Telesma, smites it once with Sword, and pronounces a similar speach to
that in this M Section of Evocations, save that instead of "appear in visible
form," he says: "take on therefore manifestation before me," &c.  This being
done he replaces the veil.
   N. Operations of L repeated.
   O. Operations of M repeated in the North, and an oration similar to that in
section O on Evocation: Telesma, &c., being treated as the Sigil of the
Spirit, substituting for: "appear thou therefore in visible form," &c.: "take
on therefore manifestation before me," &c.
   P. Similar to the P section on Invocations, except that in the prayer "to
visible appearance" is changed into: "to render irresistible this Telesma," or
"to render manifest this natural phenomenon of ...". {156}
   Q. Similar to this Q section on Evocations, saying finally: "I conjure upon
thee power and might irresistible."  Follow the Mystic Words.
   R. Similar to this R section on Evocations.  In the Telesma a flashing
Light of Glory should be seen playing and flickering on the Telesma, and in
the Natural Phenomena a slight commencement of the Phenomenon should be waited
for.
   S. This being accomplished, let him take the Telesma or material Basis,
remove the cord therefrom, and smiting it with the Sword proclaim: "By and in
the name of ... I invoke upon thee the power of ...".  He then circumambulates
thrice, holding the Telesma in his right hand.
   T. Similar to this T section for Evocation, save that, instead of a Spirit
appearing, the Telesma should flash visibly, or the Natural Phenomena should
definitely commence.
   U. Similar to the U section for Evocations.
   V. The operator now carefully formulates his demands, stating what the
Telesma is intended to do; or what Natural Phenomenon he seeks to produce.
   W. Similar to what is laid down in the W section for Invocations, save that
in case of a Telesma, no banishing ritual shall be performed, so as not to
decharge it, and in the case of Natural Phenomena it will usually be best to
state what operation is required.  And the Material Basis should be preserved,
wrapped in white linen or silk all the time that the phenomenon is intended to
act.  And when it is time for it to cease, the Material Basis, if Water, is to
be poured away: if Earth, ground to a powder and scattered abroad: if a hard
substance, as metal, it must be decharged, banished and thrown aside: or if a
Flame of Fire, it shall be extinguished: or if a vial containing Air it shall
be opened, and after that shall be rinsed out with pure water.


                                    HB:Shin

                                   BOOK III

                          PART HB:Aleph : INVISIBILITY.

   A. The shroud of Concealment.
   B. The Magician.
   C. The guards of concealment.
   D. The astral light to be moulded into the Shroud.
   E. The equation of the symbols in the sphere of sensation.
   F. The Invocation of the Higher: the placing of a Barrier without the
Astral Form: the clothing of the same with obscurity through the proper
invocation.
   G. Formulating clearly the idea of becoming invisible: the formulation of
the exact distance at which the shroud should surround the physical body; the
consecration with water and fire so that their vapour may begin to form a
basis for the shroud. {157}
   H. The beginning to formulate mentally a shroud of concealment about the
operator.  The affirmation aloud of the reason and object of the working.
   I. Announcement that all is ready for the commencement of the operation.
Operator stands in the place of the Hierophant at this stage: placing his left
hand in the centre of the triangle, and holding in his right the Lotus Wand by
the black end, in readiness to concentrate around him the Shroud of Darkness
and Mystery.  (N.B. ___ In this operation as in the two others under the
dominion of HB:Shin  a pantacle or Telesma, suitable to the matter in hand, "ma
y"
be made use of: the which is treated as is directed for Telesmata.)
   J. The operator now recites an exorcism of a shroud of Darkness to surround
him and render him invisible, and holding the wand by the black end, let him,
turning round thrice completely, describe a triple circle around him, saying:
"In the name of the Lord of the Universe," &c. "I conjure thee, O Shroud of
Darkness and of Mystery, that thou encirclest me, so that I may become
Invisible: so that, seeing me, men may see not, neither understand; but that
they may see the thing that they see not, and comprehend not the thing that
they behold!  So mote it be!"
   K. Now move to the North, face East, and say: "I have set my feet in the
North, and have said, 'I will shroud myself in Mystery and in Concealment.'"
Then repeat the oration: "The voice of my Higher soul," &c., and command the
Mystic Circumambulation.
   L. Move round as usual to the South, and halt, formulating thyself as
shrouded in Darkness: on the right hand the pillar of fire, on the left the
pillar of cloud: both reaching from darkness to the glory of the Heavens.
   M. Now move from between these pillars which thou hast formulated to the
West, and say: "Invisible I cannot pass by the Gate of the Invisible save by
virtue of the name of 'Darkness.'"  Then formulate forcibly about thee the
shroud of Darkness, and say: "Darkness is my name, and concealment: I am the
Great One Invisible of the paths of the Shades.  I am without fear, though
veiled in Darkness; for within me though unseen is the Magic of the Light!"
   N. Repeat processes in L.
   O. Repeat processes in M, but say: "I am Light shrouded in Darkness, I am
the wielder of the forces of the Balance."
   P. Now concentrating mentally about thee the shroud of concealment pass to
the West of the altar in the place of the Neophyte, face East, remain
standing, and rehearse a conjuration by suitable names for the formulation of
a shroud of Invisibility around and about thee.
   Q. Now address the Shroud of Darkness thus: "Shroud of Concealment, long
hast thou dwelt concealed! quit the light; that thou mayest conceal me before
men!"  Then carefully formulate the shroud of concealment around thee and say,
"I receive thee as a covering and as a guard." {158}
   Then the Mystic Words.
   R. Still formulating the shroud say: "Before all magical manifestation
cometh the knowledge of the Hidden Light."  Then move to the Pillars and give
the signs and steps, words, &c.  With the Sign Enterer project now thy whole
will in one great effort to realise thyself actually "fading out" and becoming
invisible to mortal eyes: and in doing this must thou obtain the effect of thy
physical body actually, gradually becoming partially invisible to thy natural
eyes: as though a veil or cloud were formulating between it and thee.  (And be
very careful not to lose self-control at this point.)  But also at this point
is there a certain Divine Extasis and an exaltation desirable: for herein is a
sensation of an exalted strength.
   S. Again formulate the shroud as concealing thee and enveloping thee, and
thus wrapped up therein circumambulate the circle thrice.
   T. Intensely formulating the shroud, stand at the East and proclaim, "Thus
have I formulated unto myself this Shroud of Darkness and of Mystery, as a
concealment and a guard."
   U. Now rehearse an invocation of all the Divine Names of Binah; that thou
mayest retain the Shroud of Darkness under thy own proper control and
guidance.
   V. Now state clearly to the shroud what it is thy desire to perform
therewith.
   W. Having obtained the desired effect, and gone about invisible, it is
requisite that thou shouldst conjure the forces of the Light to act against
that Shroud of Darkness and Mystery, so as to disintegrate it, lest any force
seek to use it as a medium for an obsession, &c.  Therefore rehearse a
conjuration as aforesaid, and then open the Shroud and come forth out of the
midst thereof, and then disintegrate that shroud by the use of a conjuration
unto the forces of Binah, to disintegrate and scatter the particles thereof;
but affirming that they shall again be readily attracted at thy command.  But
on no account must that shroud of awful Mystery be left without such
disintegration; seeing that it would speedily attract an occupant: which would
become a terrible vampire preying upon him who had called it into being.  And
after frequent rehearsals of this operation, the thing may be almost done "per"
"nutum."


                         PART HB:Mem : TRANSFORMATIONS

   A. The Astral Form.
   B. The Magician.
   C. The forces used to alter the Form.
   D. The Form to be taken.
   E. The Equation of the symbolism of the sphere of sensation.
   F. Invocation of the Higher: The definition of the form required as a
delineation of blind forces, and the awakening of the same by its proper
formulation.
   G. Formulating clearly to the mind the form intended to be taken: the
restriction {159} and definition of this as a clear form and the actual
baptism by water and by fire with the "mystic name of the adept."
   H. The actual invocation aloud of the form desired to be assumed, to
formulate before you.  The statement of the "desire" of the operator and the
"reason" thereof.
   I. Announcement aloud that all is now ready for the operation of the
transformation of the Astral body.  The Magician mentally places this form as
nearly as circumstances will admit in the position of the Enterer, himself
taking the place of the Hierophant; holding his wand by the black end ready to
commence the oration aloud.
   J. Let him now repeat a powerful exorcism of the shape into which he
desires to transform himself, using the names, &c., belonging to the plane,
planet, or other Eidolon, most in harmony with the shape desired.  Then
holding the wand by the black end, and directing the flower over the head of
the Form, let him say: "In the name of the Lord of the Universe, arise before
me, O form of ... into which I have elected to transform myself; so that
seeing me men may see the thing they see not, and comprehend not the thing
that they behold."
   K. The Magician saith: "Pass towards the North shrouded in Darkness, O form
of ... into which I have elected to transform myself."  Then let him repeat
the usual oration from the throne of the East, and then command the Mystic
Circumambulation.
   L. Now bring the form round to the South, arrest it, formulate it there
standing between two great pillars of fire and cloud, purify it by water and
incense, by placing these elements on either side of the form.
   M. Passing to the West and facing South-East formulate the form before
thee, this time endeavouring to render it physically visible; repeat speeches
of Hierophant and Hegemon.
   N. Same as L.
   O. Same as M.
   P. Pass to East of Altar, formulating the form as near in the proportion of
the neophyte as may be.  Now address a solemn invocation and conjuration by
Divine and other names appropriate to render the form fitting for the
transformation thereunto.
   Q. Remain at East of Altar, address the form "child of Earth," &c.,
endeavouring now to see it physically; then at the words "we receive thee,"
&c., he draws the form towards him so as to envelop him, being very careful at
the same time to invoke the Divine Light by the Rehearsal of the Mystic Words.
   R. Still keeping himself in the form the Magician says: "Before all magical
manifestation cometh the knowledge of the Divine Light."  He then moves to the
pillars and gives the signs, &c., endeavouring with the whole force of his
will to feel himself "actually" and "physically" in the shape of the form desir
ed.
At this point he must see, as if in a cloudy and misty manner, the outline of
the form enshrouding him, though not yet completely and wholly visible.  When
this occurs, but not before, let him formulate himself as standing between the
vast pillars of Fire and of Cloud.  {160}
   S. He now again endeavours to formulate the form as if visibly enshrouding
him; and still astrally retaining the form, he thrice circumambulates the
place of working.
   T. Standing at the East, let him thirdly formulate the shape which should
now appear manifest, and as if enshrouding him, even to his own vision; and
then let him proclaim aloud: "Thus have I formulated unto myself this
transformation."
   U. Let him now invoke all the superior names of the plane appropriate to
the form, that he may retain it under his proper control and guidance.
   V. He states clearly to the form, what he intends to do with it.
   W. Similar to the W section of Invisibility, save that the conjurations,
&c., are to be made to the appropriate plane of the Form instead of to Binah.


                      PART HB:Shin : SPIRITUAL DEVELOPMENT.

   A. The Sphere of Sensation.
   B. The Augoeides.
   C. The Sephiroth, &c., employed.
   D. The Aspirant, or Natural Man.
   E. The Equilibration of the Symbols.
   F. The Invocation of the Higher, the limiting and controlling of the lower,
and the closing of the material senses to awaken the spiritual.
   G. Attempting to make the Natural Man grasp the Higher by first limiting
the extent to which mere intellect can help him herein, then by the
purification of his thoughts and desires.  In doing this let him formulate
himself as standing between the pillars of Fire and of Cloud.
   H. The aspiration of the whole Natural Man towards the Higher Self, and a
prayer for light and guidance through his Higher Self addressed to the Lord of
the Universe.
   I. The Aspirant affirms aloud his earnest prayer to obtain divine guidance;
kneels at the West of the Altar in the position of the candidate in the
"Enterer," and at the same time astrally projects his consciousness to the
East of the Altar, and turns, facing his body to the West, holding astrally
his own left hand with his astral left; and raises his astral right hand
holding the presentment of his Lotus Wand by the white portion thereof, and
raised in the air erect.
   J. Let the Aspirant now slowly recite an oration unto the Gods and unto the
Higher Self (as that of the Second Adept in the entering of the vault), but as
if with his astral consciousness; which is projected to the East of the Altar.
   (NOTE.  ___ If at this point the Aspirant should feel a sensation of
faintness coming on, let him at once withdraw the projected astral, and
properly master himself before proceeding any further.)
   Now let the Aspirant concentrate all his intelligence in his body, lay the
blade of his sword thrice on the Dath point of his neck, and pronounce with
his whole will the words: "So help me the Lord of the Universe and my own
Higher Soul." {161}
   Let him then rise facing East, and stand for a few moments in silence,
raising his left hand open, and his right hand holding the Sword of Art, to
their full lengths above his head: the head thrown back, the eyes lifted
upwards.  Thus standing let him aspire with his whole will towards his best
and highest ideal of the Divine.
   K. Then let the Aspirant pass unto the North, and facing East solemnly
repeat the Oration of the Hierophant, as before endeavouring to project the
speaking conscious self to the place of the Hierophant (in this case the
Throne of the East).
   Then let him slowly mentally formulate before him the Eidolon of a Great
Angelic torch-bearer: standing before him as if to lead and light his way.
   L. Following it, let the Aspirant circumambulate and pass to the South,
there let him halt and aspire with his whole will: First to the Mercy side of
the Divine Ideal, and then unto the Severity thereof.  And then let him
imagine himself as standing between two great pillars of Fire and of Cloud,
whose bases indeed are buried in black enrolling clouds of darkness: which
symbolise the chaos of the world of Assiah, but whose summits are lost in
glorious light undying: penetrating unto the white Glory of the Throne of the
Ancient of Days.
   M. Now doth the Aspirant move unto the West; faces South-West, repeats
alike the speeches of the Hiereus and Hegemon.
   N. After another circumambulation the Adept Aspirant halts at the South and
repeats the meditations in L.
   O. And as he passes unto the East, he repeats alike the words of the
Hierophant and of the Hegemon.
   P. And so he passes to the West of the Altar, led ever by the Angel torch-
bearer.  And he lets project his astral, and he lets implant therein his
consciousness: and his body knows what time his soul passes between the
pillars, and prayeth the great prayer of the Hierophant.
   Q. And now doth the Aspirant's soul re-enter unto his gross form, and he
draws in divine extasis of the glory ineffable which is in the Bornless
Beyond.  And so meditating doth he arise and lift to the heavens his hand, and
his eyes, and his hopes, and concentrating so his Will on the Glory, low
murmurs he the Mystic Words of Power.
   R. So also doth he presently repeat the words of the Hierophant concerning
the Lamp of the Kerux, and so also passeth he by the East of the Altar unto
between the Pillars, and standing between them (or formulating them if they be
not there, as it appears unto me) so raises he his heart unto the highest
Faith, and so he meditates upon the Highest Godhead he can dream on, or dream
of.  Then let him grope with his hands in the darkness of his ignorance: and
in the "Enterer" sign invoke the power that it remove the darkness from his
Spiritual Vision.  So let him then endeavour to behold before him in the Place
of the Throne of the East a certain Light or Dim Glory which shapeth itself
into a form.
   (NOTE. ___ And this can be beholden only by the Mental Vision: Yet owing
unto the {162} Spiritual Exaltation of the Adept it may sometimes appear as if
he beheld it with his mortal Eye.)
   Then let him withdraw awhile from such contemplation, and formulate for his
equilibration once more the pillars of the Temple of Heaven.
   S. And so again does he aspire to see the Glory enforming: and when this is
accomplished he thrice circumambulateth, reverently saluting with the
"Enterer" the Place of Glory.
   T. Now let the Aspirant stand opposite unto the Place of that Light, and
let him make deep meditation and contemplation thereon: presently also
imagining it to enshroud him and envelop, and again end endeavouring to
identify himself with its Glory.  So let him exalt himself in the likeness or
Eidolon of a Colossal Power, and endeavour to realise that "this" is the only
"true" Self: And that one Natural Man is, as it were, the Base and Throne
thereof: and let him do this with due and meek reverence and awe.  And
thereafter he shall presently proclaim aloud: "Thus at length have I been
permitted to begin to comprehend the Form of my Higher Self."
   U. Now doth the Aspirant make treaty of that Augoeides to render
comprehensible what things may be necessary for his instruction and
comprehension.
   V. And he consults it in any matter wherein he may have especially sought
for guidance from the Beyond.
   W. And, lastly, let the Aspirant endeavour to formulate a link between the
Glory and his Self-hood: and let him render his obligation of purity of mind
before it, avoiding in this any tendency towards fanaticism or spiritual
pride.
   And let the Adept remember that this process here set forth is on no
account to be applied to endeavouring to come in contact with the Higher Soul
or Genius of "another."  Else thus assuredly will he be led into error,
hallucination, or even mania.


                                    HB:Vau

                                   BOOK IV

                                  DIVINATION

   A. The Form of Divination employed.
   B. The Diviner.
   C. The Forces acting in the Divination.
   D. The Subject of the Divination.
   E. The Preparation of all things necessary, and the right understanding of
the process so as to formulate a connecting-link between the process employed
and the Macrocosm. {163}
   F. Invocation of the Higher: arrangement of the Scheme of Divination, and
initiation of the forces thereof.
   G. The first entry into the matter: First assertion of limits and
correspondences: beginning of the working.
   H. The actual and careful formulation of the question demanded: and
consideration of all its correspondences and their classification.
   I. Announcement aloud that all the correspondences taken are correct and
perfect: the Diviner places his hand upon the instrument of Divination:
standing at the East of the Altar, and prepares to invoke the forces required
in the Divination.
   J. Solemn invocation of the necessary spiritual forces to aid the Diviner
in the Divination.  Then let him say: "Arise before me clear as a mirror, O
magical vision requisite for the accomplishment of this divination."
   K. Accurately define the term of the question: putting down clearly in
writing what is already "known," what is "suspected" or "implied," and what is
sought to be known.  And see that thou verify in the beginning of the
judgment, that part which is already known.
   L. Next let the Diviner formulate clearly under two groups or heads ("a") th
e
arguments "for," ("b") the arguments "against," the success of the subject of o
ne
divination, so as to be able to draw a preliminary conclusion therefrom on
either side.
   M. First formulation of a conclusive judgment from the premises already
obtained.
   N. Same as section L.
   O. Formulation of a second judgment, this time of the further developments
arising from those indicated in the previous process of judgment, which was a
preliminary to this operation.
   P. The comparison of the first preliminary judgment with one second
judgment developing therefrom: so as to enable the Diviner to form an idea of
the probable action of "forces beyond the actual plane" by the invocation of an
angelic figure consonant to the process; and in this matter take care not to
mislead thy judgment through the action of thine own preconceived ideas; but
only relying ___ after due tests ___ on the indication afforded thee by the
angelic form.  And know, unless the form be of an angelic nature, its
indication will not be reliable; seeing, that if it be an elemental, it will
be below the plane desired.
   Q. The Diviner now completely and thoroughly formulates his whole judgment
as well for the immediate future as for the development thereof, taking into
account the knowledge and indications given him by the angelic form.
   R. Having this result before him, let the Diviner now formulate a fresh
divination process, based on the conclusions at which he has arrived, so as to
form a basis for a further working.
   S. Formulates the sides for and against for a fresh judgment, and deduces
conclusion from fresh operation. {164}
   T. The Diviner then compares carefully the whole judgment and decisions
arrived at with their conclusions, and delivers now plainly a succinct and
consecutive judgment thereon.
   U. The Diviner gives advice to the Consultant as to what use he shall make
of the judgment.
   V. The Diviner formulates clearly with what forces it may be necessary to
work in order to combat the Evil, or fix the Good, promised by the Divination.
   W. Lastly, remember that unto thee a divination shall be as a sacred work
of the Divine Magic of Light, and not to be performed to pander unto thy
curiosity regarding the secrets of another.  And if by this means thou shalt
arrive at a knowledge of another's secrets, thou shalt respect and not betray
them.


                                    HB:Heh

                                    BOOK V

                            ALCHEMICAL PROCESSES.

   A. The Curcurbite or The Alembic.
   B. The Alchemist.
   C. The processes and forces employed.
   D. The matter to be transmuted.
   E. The selection of the Matter to be transmuted, and the Formation,
cleansing and disposing of all the necessary vessels, materials, &c., for the
working of the process.
   F. General Invocation of the Higher Forces to Action.  Placing of the
Matter within the curcurbite or philosophic egg, and invocation of a blind
force to action therein, in darkness and in silence.
   G. The beginning of the actual process: the regulation and restriction of
the proper degree of Heat and Moisture to be employed in the working.  First
evocation followed by first distillation.
   H. The taking up of the residuum which remaineth after the distillation
from the curcurbite or alembic: the grinding thereof to form a powder in a
mortar.  This powder is then to be placed again in the curcurbite.  The fluid
already distilled is to be poured again upon it.  The curcurbite or
philosophic egg is to be closed.
   I. The curcurbite or Egg Philosophic being hermetically sealed, the
Alchemist announces aloud that all is prepared for the invocation of the
forces necessary to accomplish the work.  The Matter is then to be placed upon
an Altar with the elements and four weapons thereon: upon the white triangle,
and upon a flashing Tablet of a "General" Nature, in harmony with the matter
selected for the working.  Standing now in {165} the place of the Hierophant
at the East of the Altar, the Alchemist should place his left hand upon the
top of the curcurbite, raise his right hand holding the Lotus Wand by the
Aries band (for that in Aries is the Beginning of the Life of the Year): ready
to commence the general Invocation of the Forces of the Divine Light to
operate in the work.
   J. The pronouncing aloud of the Invocation of the requisite General Forces,
answering to the class of alchemical work to be performed.  The conjuring of
the necessary Forces to act in the curcurbite for the work required.  The
tracing in the air above it with appropriate magical weapon the necessary
lineal figures, signs, sigils and the like.  Then let the Alchemist say: "So
help me the Lord of the Universe and my own Higher soul."  Then let him raise
the curcurbite in the air with both hands, saying: "Arise herein to action, Ye
Forces of Light Divine."
   K. Now let the Matter putrefy in Balneum Mariae in a very gentle heat,
until darkness beginneth to supervene: and even until it becometh entirely
black.  If from its nature the Mixture will not admit of entire blackness,
examine it astrally till there is the astral appearance of the thickest
possible blackness, and thou mayest also evoke an elemental Form to tell thee
if the blackness be sufficient: but be thou sure that in this latter thou art
not deceived, seeing that the nature of such an elemental will be deceptive
from the nature of the symbol of Darkness, wherefore ask thou of him nothing
"further" concerning the working at this stage, but only concerning the
blackness, and this can be further tested by the elemental itself, which
should be either black or clad in an intensely black robe.  (Note: for the
evocation of this spirit use the names, forces, and correspondences of
Saturn.)
   "When" the mixture be sufficiently black, then take the curcurbite out of th
e
Balneum Mariae and place it to the north of the Altar and perform over it a
solemn invocation of the forces of Saturn to act therein: holding the wand by
the black band, then say: "The voice of the Alchemist," &c.  The curcurbite is
then to be unstopped and the Alembic Head fitted on for purposes of
distillation.  (NOTE. ___ In all such invocations a flashing tablet should be
used whereon to stand the curcurbite.  Also certain of the processes may take
weeks, or even months to obtain the necessary force, and this will depend on
the Alchemist rather than on the matter.)
   L. Then let the Alchemist distil with a gentle heat until nothing remaineth
to come over.  Let him then take out the residuum and grind it into a powder:
replace this powder in the curcurbite, and pour again upon it the fluid
"previously distilled."
   The curcurbite is then to be placed again in Balneum Mariae in a gentle
heat.  When it seems fairly re-dissolved (irrespective of colour) let it be
taken out of the bath.  It is now to undergo another magical ceremony.
   M. Now place the curcurbite to the West of the Altar, holding the Lotus
Wand by the black end, perform a magical invocation of the Moon in her
decrease and of Cauda Draconis.  The curcurbite is then to be exposed to the
moonlight (she being in her {166} decrease) for nine consecutive nights,
commencing at full moon.  The Alembic Head is then to be fitted on.
   N. Repeat process set forth in section L.
   O. The curcurbite is to be placed to the East of the Altar, and the
Alchemist performs an invocation of the Moon in her increase, and of Caput
Draconis (holding Lotus Wand by white end) to act upon the matter.  The
curcurbite is now to be exposed for nine consecutive nights (ending with the
Full Moon) to the Moon's Rays.
   (In this, as in all similar exposures, it matters not if such nights be
overclouded, so long as the vessel be placed in such a position that it "would"
receive the direct rays, did the cloud withdraw.)
   P. The curcurbite is again to be placed on the white triangle upon the
Altar.  The Alchemist performs an invocation of the forces of the sun to act
in the curcurbite.  It is then to be exposed to the rays of the sun for twelve
hours each day: from 8.30 A.M. to 8.30 P.M.  (This should be done preferably
when the sun is strongly posited in the Zodiac, but it "can" be done at some
other times, though "never" when he is in Scorpio, Libra, Capricornus or
Aquarius.)
   Q. The curcurbite is again placed upon the white triangle upon the Altar.
The Alchemist repeats the words: "Child of Earth, long hast thou dwelt," &c.,
then holding above it the Lotus Wand by the white end, he says: "I formulate
in thee the invoked forces of Light," and repeats the mystic words.  At this
point keen and bright flashes of light should appear in the curcurbite, and
the mixture itself (as far as its nature will permit) should be clear.  Now
invoke an Elemental from the curcurbite consonant to the Nature of the
Mixture, and judge by the nature of the colour of its robes and their
brilliancy whether the matter has attained to the right condition.  But if the
Flashes do "not" appear, and if the robes of the elemental be not Brilliant and
Flashing, then let the curcurbite stand within the white triangle for seven
days: having on the right hand of the Apex of the triangle a flashing tablet
of the Sun, and in the left hand one of the Moon.  Let it not be moved or
disturbed all those seven days; but not in the dark, save at night.  Then let
the operation as aforementioned be repeated over the curcurbite, and this
process may be repeated altogether three times if the flashing light cometh
not.  For without this latter the work would be useless.  But if after three
repetitions it still appear not, it is a sign that there hath been an error in
one working; such being either in the disposition of the Alchemist, or in the
management of the curcurbite.  Wherefore let the lunar and the solar
invocations and exposures be replaced, when without doubt ___ if these be done
with care (and more especially those of Caput Draconis and Cauda Draconis with
those of the Moon as taught, for these have great force materially) ___ then
without doubt shall that flashing light manifest itself in the curcurbite.
   R. Holding the Lotus Wand by the white end, the Alchemist now draws over
the curcurbite the symbol of the Flaming Sword as if descending into the
mixture.  Then let him place the curcurbite to the East of the Altar.  The
Alchemist stands between {167} the pillars, and performs a solemn invocation
of the forces of Mars to act therein.  The curcurbite is then to be placed
between the Pillars (or the drawn symbols of these same) for seven days, upon
a Flashing Tablet of Mars.
   After this period, fit on the Alembic Head, and distil first in Balneum
Mariae, then in Balneum Arenae till what time the mixture be clean distilled
over.
   S. Now let the Alchemist take the fluid of the distillate and let him
perform over it an invocation of the forces of Mercury to act in the clear
fluid; so as to formulate therein the Alchemic Mercury: even the Mercury of
the philosophers.  (The residuum of the Dead Head is not to be worked with at
present, but is to be set apart for future use.)  After the invocation of the
Alchemic Mercury a certain Brilliance should manifest itself in the whole
fluid (that is to say, that it should not only be clear, but also brilliant
and flashing).  Now expose it in an hermetic receiver for seven days to the
light of the Sun: at the end of which time there should be distinct flashes of
light therein.  (Or an egg philosophic may be used; but the receiver of the
Alembic, if closed stopped, will answer this purpose.)
   T. Now the residuum or Dead Head is to be taken out of the curcurbite,
ground small, and replaced.  An invocation of the forces of Jupiter is then to
be performed over that powder.  It is then to be kept in the dark standing
upon a Flashing Tablet of Jupiter for seven days.  At the end of this time
there should be a slight Flashing about it, but if this come not yet, repeat
the operation, up to three times, when a faint flashing Light is "certain" to
come.

{Illustration on page 168 partly described and partly approximated:

The layout is as shown, but the Receiver is depicted as a cross section with
rounded bottom and slightly inward sloping sides, two horizontal lines out to
either side at top.  In this outline is a circumscribed hexagram with point to
top to represent the distillate.  The Curcurbite with dead head is represented
as two figures, to the left a cross section of a slender container with
rounded bottom and slightly inwardly sloping sides, horizontal lines out at
top.  To the right is a small circle on a long closed shape formed by a half
circle at top and a larger half circle at bottom, smoothly connected by long
straight sides.  There is a line vertically through this shape.  In the center
of the figure is a symbol of a cup; formed of a crescent moon with horns up at
top, a circle in the center and a equilateral triangle with point up as the
base.

É-----------------------------------------------»
º Ú_______¿                           Ú_______¿ º
º ³Symbol ³   -----Sword------×--     ³Symbol ³ º
º ³of Aqu-³                           ³  of   ³ º
º ³arius  ³           Ú_¿             ³ Leo   ³ º
º À_______Ù         Ú_Ù À_¿           À_______Ù º
º                   À_¿ Ú_Ù           C    D    º
º                     À_Ù             u w  e    º
º  Receiver                           r i  a    º
º  containing        Cup              c t  d    º
º  distillate        Shaped           u h       º
º                    Hermetic         r    H    º
º                    Symbol.          b    e    º
º                                     i    a    º
º                      /\             t    d    º
º Ú_______¿           /  \            Ú_______¿ º
º ³Eagle  ³          /    \           ³Symbol ³ º
º ³  of   ³         /      \          ³  of   ³ º
º ³Scorpio³        /________\         ³Taurus ³ º
º À_______Ù                           À_______Ù º
È-----------------------------------------------¼

                   DIAGRAM 58.
                    The Altar.}

   U. A Flashing Tablet of each of the four Elements is now to be placed upon
the altar as shown in the figure, and thereon are also to be placed the
magical elemental weapons, as is also clearly indicated.  The receiver
containing the distillate is now to be placed between the Air and Water
Tablets, and the curcurbite with the Dead Head between the Fire and Earth.
Now let the Alchemist form an invocation, using especially the Supreme Ritual
of the Pentagram,10 and the lesser magical implement appropriate.  First, of
the Forces of the Fire to act in the curcurbite on the Dead Head.  Second, of
those of Water to act on the distillate.  Third, of the forces of the Spirit
to act in both (using the white end of the Lotus Wand).  Fourth, of those of
the air to act on the distillate; and lastly, those of the earth to act on the
Dead Head.  Let the curcurbite and the receiver stand thus for five
consecutive days, at the end of which time there should be flashes manifest in
both mixtures.  And these flashes should be lightly coloured. {168}
   V. The Alchemist, still keeping the vessels in the same relative positions,
but removing the Tablets of the elements from the Altar, then substitutes one
of Kether.  This must be white with Golden Charges, and is to be placed on or
within the white triangle between the vessels.  He then addresses a most
        10  See "Liber O," THE EQUINOX, vol. i. No. 2.
solemn invocation to the forces of Kether; to render the result of the working
that which he shall desire, and making over each vessel the symbol of the
Flaming Sword.
   This is the most important of all the Invocations; and it will only succeed
if the Alchemist keepeth himself closely allied unto his Higher Self during
the working of the invocation and of making the Tablet.  And at the end of it,
if it have been successful, a Keen and Translucent Flash will take the place
of the slightly coloured Flashes in the receiver of the curcurbite; so that
the fluid should sparkle as a diamond; whilst the powder in the curcurbite
shall slightly gleam.
   W. The distilled liquid is now to be poured from the receiver upon the
residuum of Dead Head in the curcurbite, and the mixture at first will appear
cloudy.  It is now to be exposed to the sun for ten days consecutively (10 =
Tiphereth translating the influence of Kether).  It is then again to be placed
upon the white triangle upon the altar, upon a flashing Tablet of Venus: with
a solemn invocation of Venus to act therein.  Let it remain thus for seven
days: at the end of that time see what forms and colour and appearance the
Liquor hath taken: for there should now arise a certain softer flash in the
liquid, and an elemental may be evoked to test the condition.  When this
softer flash is manifest, place the curcurbite into the Balneum Mariae to
digest with a "very" gentle heat for seven days.  Place it then in Balneum
Arenae to distil, beginning with a gentile, and ending with a strong, heat.
Distil thus till nothing more will come over, even with a most violent heat.
Preserve the fluid in a closely stoppered vial: it is an Elixir for use
according to the substance from which it was prepared.  If from a thing
medicinal, a medicine; if from a metal, for the purifying of metals; and
herein shalt thou use thy judgment.  The residuum thou shalt place without
powdering into a crucible, well sealed and luted.  And thou shalt place the
same in thine Athanor, bringing it first to a red, and then to a white, heat,
and this thou shalt do seven times on seven consecutive days, taking out the
crucible each day as soon as thou hast brought it to the highest possible
heat, and allowing it to cool gradually.
   And the preferable time for this working should be in the heat of the day.
On the seventh day of this operation thou shalt open the crucible, and thou
shalt behold what "Form" and "Colour" thy Caput Mortuum hath taken.
   It will be like either a precious stone or a glittering powder.
   And this stone or powder shall be of magical Virtue in accordance with his
nature.

   Finished is that which is written concerning the Formulae of the Magic of
Light.

                      : HB:Aleph HB:Vau HB:Heh  HB:Koph-final HB:Vau HB:Resh HB
:Bet HB:Vau
HB:Shin HB:Dalet HB:Qof HB:Heh          {169}
#   On the instructions laid down in the first of these Books ___ Book
HB:Yod , P. drew up a ritual "for the Evocation unto Visible Appearance of
Typhon-Seth," in which, by raising the sigil of Typhon to the grade of 1ø =
10ø, he bewitched a certain refractory brother of the Order, known as
Fra: D.P.A.L., who at this time was worrying Fra: D.D.C.F. by legal
proceedings.  We, however, will omit this Evocation, substituting in its
place, as an example of such a working, the Evocation of the Great Spirit
Taphthartharath by Frater I.A.

                                THE RITUAL
                                  FOR THE
                          EVOCATION UNTO VISIBLE
                                APPEARANCE
                                    OF
                             THE GREAT SPIRIT
                              TAPHTHARTHARATH

{Illustration on page 170 described:
   This is a lineal trace sigil from a magical square.  To the eye, it is
composed of three lines.  These lines are rounded at the ends, thick black
and arrayed as follows: One line descending from the left at 25 degrees off
the vertical, its top is rounded and its bottom is truncated by the
emergent second line, length 17mm.  The second line extends to the right
from the truncated first at about 5 degrees below the horizontal, its right
end is rounded and its length is 16mm.  The third and final line emerges
just above the second from the side of the first, extends parallel to the
second, is rounded to the right and 17mm long.  This sigil is in the midst
of a circular formation of eight Hebrew letters.  In clockwise sequence
from the top: HB:Yod  HB:Yod  HB:Heh  HB:Koph  HB:Vau  HB:Dalet  HB:Heh  HB:Ale
ph .  These letters
accordingly form the words Jehovah in a Greek cross and Achad on the
diagonals, "He is One".}

                   IN THE NAME OF GOD LET THERE BE LIGHT
                       UNTO THE VOID A RESTRICTION.

   "Soror S.S.D.D. altered Frater I.A.'s ritual, making the operation to"
"form a link between Thoth and the Magus.  This is absurd; the correct way"
"is as here given, in which the link is formed between the Spirit and the"
"Magus."  {170}

"                              "CONSIDERATIONS."

   To be performed on the day and in the hour of Mercury: the Evocation
itself commencing in the magical hour of Tafrac, under the dominion of the
Great Angel of Mercury HB:Lamed HB:Aleph HB:Peh HB:Resh .
   On Wednesday, May 13, 1896, this hour Tafrac occurs between 8h. 32' P.M.
and 9h. 16', when Mercury is in 17ø Gemini on the cusp of seventh house
slightly to South of due West.
        Moon going to Mars {sic should be Ù} with Mercury 14ø Gemini
                   Mercury to Ù Neptune, Mercury 150ø Saturn.1

"                 "OF THE FORM OF THE CIRCLE TO BE EMPLOYED."

{Illustration on page 171 described:

"DIAGRAM 59.  The Circle of Art."
        1   WEH NOTE:  This data contains typographic errors from the first
          edition.

    This is a duodecagram (twelve sided regular figure).   It is oriented
with a vertex to top and all diagonal chords are drawn, except those which
would cross the exact center of the figure.  Each vertex surmounts a small
ring-bordered disk, such that the portion under the doudecagram is not
visible.  The small ring at top has "S", that at bottom "N", that at right
"W" and that at left "E" ___ these letters are oriented so that they would
be read correctly from the perspective of a person standing at the center
of the figure and looking to each vertex in turn.   There are several
letters marking positions within the figure, all oriented with top parallel
to the E-SE line and bottom toward the W-NW line.  In a rectangle depending
from the center of the E-SE chord, the letter "C"; in a rectangle depending
from the center of the N-SW chord, the letter "D"; in two circles at the
intersections of the S-NE chord with the W-SE and E-NW chords, "E";
symmetrically to either side of the N-SE and E-SW chord intersection,
parallel to the S-NE chord, two circles with "G"; in the center of the
figure, a circumscribed equilateral triangle, base parallel to the N-SW
chord, with "F" inside.   There is a tangent, large ringed circle outside
at the NE vertex, point of tangency obscured by the smaller ringed circle
of that vertex.  There is an equilateral triangle circumscribed within,
base parallel to the tangent afore mentioned.  There is an "A" within the
apex of this triangle, top to apex direction.  Below the "A", within the
triangle, is the sigil from page 170, oriented as the "A".}

   The Magical figures of Mercury are to be drawn in yellow-orange chalk
upon the Ground as shown.  At the quarter where the Spirit is to appear is
drawn a triangle within a circle: at its points are to be placed three
vessels burning on charcoal the Incense of Mercury.  About the great circle
are disposed lamps burning olive oil impregnated with snake-fat.  C is the
chair of the chief Operator.  D is the altar, E E are the pillars, and G G
handy and convenient tables whereon are set writing materials, the
ingredients for the Hell-broth, charcoal, incense, &c., all as may be
needed for this work.  At F is placed a small brazen cauldron, heated over
a lamp burning with spirit in which a snake has been preserved.2 {171}

"                           "OPERATIONIS PERSONAE."

       V.H. Sor: S.S.D.D. addressed Mighty Magus of Art.
       V.H. Fra: I.A.         "     Assistant Magus of Art.
       V.H. Fra: AE.A.        "     Magus of the Fires.
       V.H. Fra: D.P.A.L.     "     Magus of the Waters.

   The duties of the Magus of Art will be to perform the actual processes
of Invocation: to rule the Assistants and command them all.
   The Assistant Magus of Art shall act as Kerux in the circumambulations;
he shall preside over the Brewing of the Hell-broth in the midst of the
Circle: he shall repeat such Invocations as may be necessary at the command
of the Magus of Art: and he shall prepare beforehand the place of the
working.
   The Magus of Fires shall preside over all magical lights, fires,
candles, incense, &c: he shall perform the invoking and consecrating
rituals at the command of the Magus, and he shall consecrate the temple by
Fire, and shall consecrate all Fire used in due form.
   The Magus of Waters shall preside over all the fluids used in the
operation; over the Water and the Wine, the Oil and the Milk: he shall
perform all banishing rituals at the opening of the ceremony: he shall
        2  WEH NOTE: In other words, the more difficult ingredients were
          probably obtained by buying a snake preserved in alcohol ___
          moderns be careful, other fluids are sometimes used these days!
purify the Temple by Water: he shall consecrate all watery things used in
due form.

"                        ""OF THE ROBES AND INSIGNIA."

   The Mighty Magus of Art shall wear a white robe, yellow sash, red
overmantle, indigo nemys, upon her breast shall she bear a great Tablet
whereon is the magic seal of Mercury; and over this the lamen bearing the
signature of Taphthartharath, on its obverse the Lamen of a Hierophant.
She shall wear also a dagger in her sash, and a red rose on her heart: and
she shall carry in her left hand the Ankh of Thoth, and in her right the
Ibis Wand.
   The Assistant Magus of Art shall wear a white robe, with a girdle of
snake-skin; a black head-dress and a Lamen of the Spirit, on its obverse
the Lamen of the Hiereus.  And he shall bear in his right hand a sword; and
in his left hand the Magical Candle; and a black chain about his neck.
   The Magus of the Fires shall wear a white robe and yellow sash; and the
rose upon his breast; in his right hand is a sword and in his left a red
lamp.
   The Magus of the Waters shall wear a white robe and yellow sash and rose
cross: he shall bear in his right hand a sword and in his left a cup of
water.

"                                  "OPENING"

   The Chamber of Art shall be duly prepared by the Assistant Magus of Art
as aforementioned. {172}
   He shall draw upon the ground the lineal figures; and shall trace over
them with a magic sword: he shall place the furniture of the Temple in
order.
   The Members shall be assembled and robed.
  The Chief Magus rises, holding the Ibis wand by its black end, and
proclaims:

"                        "HEKAS, HEKAS ESTE BEBELOI!"3

   Fratres of the Order of the rosy Cross, we are this day assembled
together for the purpose of evoking unto visible appearance the spirit
Taphthartharath.  And before we can proceed further in an operation of so
great danger, it is necessary that we should invoke that divine Aid and
Assistance, without which would our work indeed be futile and of no avail.
Wherefore being met thus together let us all kneel down and pray:
   [All kneel at the four points.]
   From Thy Hands O Lord cometh all good!  From Thy Hands flow down all
Grace and Blessing: the Characters of Nature with Thy Fingers hast thou
traced, but none can read them unless he hath been taught in thy school.
Therefore, even as servants look unto the hands of their Masters, and
handmaidens unto the hands of their Mistresses, even so our eyes look unto
thee!  For Thou alone art our help, O Lord our God.
   Who should not extol Thee, who should not praise Thee, O Lord of the
Universe!  All is from Thee, all belongeth unto Thee!  Either Thy Love or
Thine Anger, all must again re-enter; for nothing canst Thou lose; all must
tend unto Thy Honour and Majesty.
   Thou art Lord alone, and there is none beside Thee!  Thou dost what thou
wilt with Thy Mighty Arm, and none can escape from Thee!  Thou alone
helpest in their necessity the humble, the meek-hearted and the poor, who
        3  WEH NOTE: This is the cry of the Dionysian mysteries.  It was
          shouted to warn the uninitiated that the new candidates were
          about to run amuck.  Rough translation: "Look out! Look out! Here
          come the Drunks!"
submit themselves unto Thee; and whosoever humbleth himself in dust and
ashes before Thee, to such an one art Thou propitious!
   Who would not praise Thee then, Lord of the Universe!  Who would not
extol Thee!  Unto whom there is no like, whose dwelling is in Heaven, and
in every virtuous and God-fearing heart.
   O God the Vast One ___ Thou are in all things.
   O Nature, Thou Self from Nothing: for what else shall I call Thee!
   In myself I am nothing, in Thee I am all self, and live in Thy Selfhood
from Nothing!  Live Thou in me, and bring me unto that Self which is in
Thee!  Amen!
   [All rise ___ a pause.]
   "Magus of Art:" Fratres of the Order of the Rosy Cross, let us purify and
consecrate this place as the Hall of Dual Truth.  Magus of the Waters, I
command Thee to perform the lesser banishing ritual of the Pentagram,4 to
consecrate the Water of purification, {173} the wine, the oil, and the
milk; and afterwards to purify the place of working with the Consecrated
Water!
   "Magus of Waters:" Mighty Magus of Art!  All thy commands shall be
fulfilled, and thy desires accomplished.
   [He passes to the North, where are collected in open vessels, the water,
the wine, the oil, and the milk; and makes with his sword over them the
banishing pentagram of water, saying:]
   I exorcise ye impure, unclean and evil spirits that dwell in these
creatures of water, oil, wine, and milk, in the name of EL strong and
mighty, and in the name of Gabriel, great Angel of Water, I command ye to
depart and no longer to pollute with your presence the Hall of Twofold
Truth!
   [Drawing over them the equilibrating Pentagram of Passives, and the
invoking Pentagram of water, he says:]
   In the name of HCOMA,5 and by the names Empeh Arsel Gaiol,6 I consecrate
ye to the service of the Magic of Light!
   He places the Wine upon the Altar, the Water he leaves at the North, the
oil towards the South, and the brazen vessel of milk on the tripod in the
midst of the circle.
   The Magus of Art silently recites to herself the exhortation of the
Lords of the Key Tablet of Union,7 afterwards saying silently:
   I invoke ye, Lords of the Key Tablet of Union, to infuse into these
elements of Water and Fire your mystic powers, and to cast into the midst
of these opposing elements the holy powers of the great letter Shin: to
gleam and shine in the midst of the Balance, even in the Cauldron of Art
wherein alike is fire and moisture.
   [After the consecration of the Water, the Magus of Waters takes up the
cup of water, and scatters water all round the edge of the circle, saying:]
   So first the priest who governeth the works of Fire, must sprinkle with
the lustral waters of the loud-resounding sea.
   [He then passes to the centre of the circle and scatters the water in
the four quarters, saying:]
   I purify with water.
   [He resumes his place in the North.]
   "Magus of Art:" Magus of the Fires, I command you to consecrate this place
by the banishing ritual of the Hexagram,8 to consecrate the Magic fire and
lights; to illumine the lamps and place them about the circle in orderly
        4   See "Liber O," THE EQUINOX, vol. i. No. 2.
        5  See Spirit Table, and the Elemental Calls of Dr. Dee, as
          preserved in the Sloane MSS. in the British Museum: also Diagram
          67, which is imperfect.
        6  See Tablet of Water, and the Elemental Calls of Dr. Dee.
        7  The Spirit Tablet.
        8  See "Liber O," THE EQUINOX, vol. i. No. 2.
disposition; and afterwards to consecrate this place with the holy fire.
{174}
   "Magus of the Fires:" Mighty Magus of Art! all thy commands shall be
obeyed and all thy desires shall be accomplished.
   [He collects together at the South the incense, oil, charcoal, and magic
candle, and performs the lesser banishing ritual of the Hexagram at the
four quarters; then, extinguishing all lights save one, he performs over
these the banishing ritual of the Pentagram of fire, saying:]
   I exorcise ye, evil and opposing spirits dwelling in this creature of
Fire, by the holy and tremendous name of God the Vast One, Elohim: and in
the name of Michael, great Archangel of Fire, that ye depart hence, no
longer polluting with your presence the Hall of Twofold Truth.
   [He lights from that one flame the Magical candle, and drawing over it
the invoking pentagram of spirit active, he cries:]

                                  BITOM!9

   [And then, drawing the invoking pentagram of Fire, he says:]
   I, in the names of BITOM and by the names Oip Teaa Pedoce,10 I
consecrate thee, O creature of fire, to the service of the works of the
Magic of Light!
   [He lights from the magical candle the eight lamps, and the charcoal for
the incense-burners, after which he casts incense on the coals in the
censer and passes round the circle censing, saying:]
   And, when after all the phantasms are vanished, thou shalt see that holy
and Formless Fire, that Fire which darts and flashes through the hidden
depths of the Universe, hear thou the Voice of the Fire.
   [He passes to the centre of the circle and censes towards the four
quarters, saying:]
   I consecrate with fire.
   [He resumes his place in the South.]
   [Chief Magus takes fan, and fanning air says:]
   I exorcise thee, creature of Air, by these Names, that all evil and
impure spirits now immediately depart.
   [Circumambulates, saying:]
   Such a fire existeth extending through the rushing of the air, or even a
fire formless whence cometh the image of a voice, or even a flashing light
abounding, revolving, whirling forth, crying aloud.
   [Makes banishing air pentagram:]
   Creature of Air, in the names EXARP11 Oro Ibah Aozpi,12 I consecrate
thee to the works of the Magic of Light!
   [Making invoking Pentagrams in air.  All face West.]
   [Assistant Magus then casts salt to all four quarters, all over the
circle, and passes {175} to West, faces East, and describes with his chain
the Banishing pentagram of Earth, saying:]
   I exorcise thee, creature of Earth, by and in the Divine Names Adonai Ha
Aretz, Adonai Melekh Namen, and in the name of Aurial, Great Archangel of
Earth, that every evil and impure spirit now depart hence immediately.
   [Circumambulates, saying:]
   Stoop not down unto the darkly splendid world, wherein lieth continually
a faithless depth, and Hades wrapt in gloom, delighting in unintelligible
images, precipitous, winding, a black ever-rolling abyss, ever espousing a
body unluminous, formless and void.
   [Making invoking pentagram.]
        9  See Tablet of Spirit.
        10 See Tablet of Fire.
        11 See Tablet of Spirit.
        12 See Tablet of Air.
   Creature of Earth, in the names of NANTA Emor Dial Hectega,13 I
consecrate thee to the service of the Magic of Light!
   "Chief Magus:" We invoke ye, great lords of the Watch-towers of the
Universe!14 guard ye our Magic Circle, and let no evil or impure spirit
enter therein: strengthen and inspire us in this our operation of the Magic
of Light.  Let the Mystic Circumambulation take place in the Path of Light.
   [Assistant Magus of Art goes first, holding in his left the Magic
Candle, and in his right the Sword of Art, with which latter he traces in
the air the outer limits of the Magic Circle.  All circumambulate thrice.
He then, standing at East and facing East, says:
   Holy art Thou, Lord of the Universe!
   Holy art Thou, whom Nature hath not formed!
   Holy art thou, the Vast and the Mighty One!
   Lord of the Light and of the Darkness!
   "Chief Magus of Art:" Magus of the Fires, I command you to perform at the
four quarters of the Universe the invocation of the forces of Mercury by
Solomon's Seal.
   "Magus of Fire:" Mighty Magus of Art, all thy commands shall be obeyed,
and all thy desires shall be accomplished!
   [He does it.15]
   [The Magus now advances to the centre of the circle, by the Magical
Cauldron, wherein is the milk becoming heated, turns himself towards the
Fire of the spirit, and recites:]

"                       "THE INVOCATION TO THE HIGHER."

   Majesty of the Godhead, Wisdom-crowned Thoth, Lord of the Gates of the
Universe: Thee!  Thee we invoke!  Thou that manifesteth in Thy symbolic
Form as an Ibis-headed one: Thee, Thee we invoke!  Thou, who holdest in Thy
hand the magic wand of Double Power: Thee, Thee we invoke!  Thou who
bearest in thy left hand the Rose and Cross of Light and Life: Thee, Thee
we invoke!  Thou whose {176} head is of green, whose Nemys is of night sky-
blue; whose skin of of flaming orange, as though it burned in a furnace:
Thee, Thee we invoke!
   Behold, I am Yesterday, To-day, and the brother of the Morrow!  For I am
born again and again.  Mine is the unseen force which created the Gods, and
giveth life unto the dwellers in the watch-towers of the Universe.
   I am the charioteer in the East, Lord of the Past and the Future, He who
seeth by the Light that is within Him.
   I am the Lord of Resurrection, who cometh forth from the dusk, and whose
birth is from the House of Death.
   O ye two divine hawks upon your pinnacles, who are keeping Watch over
the Universe!
   Ye who accompany the bier unto its resting-place, and who pilot the Ship
of R, advancing onwards unto the heights of Heaven!
   Lord of the Shrine which standeth in the centre of the Earth!

   Behold He is in me and I in Him!
   Mine is the radiance in which Ptah floateth over his firmament.
   I travel upon high.
   I tread upon the firmament of Nu.
   I raise a flame with the flashing lightning of mine eye, ever rushing
forward in the splendour of the daily glorified R, giving life to every
creature that treadeth upon the Earth.

   If I say come up upon the mountains,
   The Celestial waters shall flow at my word;
        13 See Tablet of Earth.
        14 The Four Elemental Tablets.
        15  Se "Liber O," THE EQUINOX, vol. i. No. 2.
   For I am R incarnate,
   Khephra created in the flesh!
   I am the living image of my Father Tmu, Lord of the City of the Sun!

   The God who commands in in my mouth:
   The God of Wisdom is in my heart:
   My tongue is the sanctuary of Truth:
   And a God sitteth upon my lips!
   My Word is accomplished each day, and the desire of my heart realises
itself like that of Ptah when he creates his works.
   Since I am Eternal everything acts according to my designs, and
everything obeys my words.
   Therefore do Thou come forth unto Me from thine abode in the Silence,
Unutterable Wisdom, All-light, All-power.  Thoth, Hermes, Mercury, Odin, by
whatever name I call Thee, Thou art still Un-named and nameless for
Eternity!  Come thou forth, I say, and aid and guard me in this Work of
Art. {177}
   Thou, Star of the East that didst conduct the Magi.  Thou art the same,
all present in Heaven and in Hell.  Thou that vibratest betwixt the Light
and the Darkness Rising, descending, changing for ever, yet for ever the
same!
   The Sun is Thy Father!
   Thy Mother the Moon!
   The Wind hath borne Thee in its bosom:
   And Earth hath ever nourished the changeless Godhead of Thy Youth.

   Come Thou forth I say, come Thou forth,
   And make all spirits subject unto me!
   So that every spirit of the firmament,
   And of the Ether of the Earth,
   And under the Earth,
   On dry land,
   And in the Water,
   Of whirling Air,
   And of rushing Fire,
   And every spell and scourge of God, may be obedient unto Me!
   [She binds a black cord thrice round the sigil of the Spirit and veils
it in black silk, saying:]
   Hear me, ye Lords of Truth in the Hall of Themis, hear ye my words, for
I am made as ye!  I now purpose with the divine aid, to call forth this day
and hour the Spirit of Mercury, Taphthartharath, whose magical sigil I now
bind with this triple cord of Bondage, and shroud in the black concealing
darkness and in death!  Even as I knot about this sigil the triple cord of
Bondage, so let the Magic power of my will and words penetrate unto him,
and bind him that he cannot move; but is presently forced by the Mastery
and the Majesty of the rites of power to manifest here before us without
this Circle of Art, in the magical triangle which I have provided for his
apparition.
   And even as I shroud from the Light of Day this signature of that Spirit
Taphthartharath, so do I render him in his place blind, deaf and dumb.
   That he may in no wise move his place or call for aid upon his Gods; or
hear another voice save mine or my companions', or see another path before
him than the one unto this place.
   [Sigil is placed outside the circle by the assistant Magus of Art.]
   And the reason of this my working is, that I seek to obtain from that
spirit Taphthartharath the knowledge of the realm of Kokab, and to this end
I implore the divine assistance in the names of Elohim Tzebaoth, Thoth,
Metatron, Raphael, Michael, Beni Elohim, Tiriel.
   [Chief resumes her seat.  The three others pass to the West and point
their swords {178} in menace at the veiled and corded sigil.  The Assistant
Magus then lifts the sigil on to the edge of the circle, and says:]
   Who gives permission to admit to the Hall of Dual Truth this creature of
sigils?
   "Magus of Art:" I, S.S.D.D., Soror of the Order of the Golden Dawn,
Theorica Adepta Minora of the Order of the Rose of Ruby and the Cross of
Gold!
   "I.A.:" Creature of Sigils, impure and unconsecrate! thou canst not enter
our Magic Circle!
   "D.P.A.L.:" Creature of Sigils, I purify thee with Water.
   "AE.A.:" Creature of Sigils, I consecrate thee by Fire.
   [Magus of Art in a loud voice cries "seven times" the name of the Spirit,
vibrating strongly, and then says:]
   Assistant Magus of Art, I command thee to place the sigil at the foot of
the Altar.
   "I.A.:" Mighty Magus of Art, all your commands shall be obeyed and all
your desires shall be fulfilled.
   [He does so.  The Magus of Art, standing on the throne of the East, then
proclaims:]

"                              "THE INVOCATION."

   O Thou mighty and powerful spirit Taphthartharath, I bind and conjure
Thee very potently, that Thou do appear in visible form before us in the
magical triangle without this Circle of Art.  I demand that Thou shalt
speedily come hither from Thy dark abodes and retreats, in the sphere of
Kokab, and that Thou do presently appear before us in pleasing form, not
seeking to terrify us by vain apparitions, for we are armed with words of
double power, and therefore without fear! and I moreover demand, binding
and conjuring Thee by the Mighty Name of Elohim Tzebaoth, that Thou teach
us how we may acquire the power to know all things that appertain unto the
knowledge of Thoth who ruleth the occult wisdom and power.  And I am about
to invocate Thee in the Magical hour of TAFRAC, on this day, for that in
this day and hour the great angel of Kokab, Raphael, reigneth ___ beneath
whose dominion art Thou ___ and I swear to Thee, here in the hall of the
twofold manifestation of Truth, that, as liveth and ruleth for evermore the
Lord of the Universe; that even as I and my companions are of the Order of
the Rose of Ruby and the Cross of Gold; that even as in us is the knowledge
of the rites of power ineffable:

                                Thou SHALT

this day become manifest unto visible appearance before us, in the magical
triangle without this Circle of Art:
   [It should now have arrived at the Magical Hour Tafrac, commencing at
8h. 32' P.M.  If not, then the Adepti seat themselves, and await that time.
When it is fulfilled, the Assistant Magus places the sigil on the Altar in
the right quarter: the Magus advances {179} to the East of the Altar, lays
her left hand upon it, in her right holding the sword with its point upon
the centre of the sigil.
   The Associate Magus holds the Magical Candle for her to read by: and the
Magus of the Fires the Book of Invocations, turning the pages that she may
read continually.  She recites:]
   Hear ye, ye lords of Truth, hear ye, ye invoked powers of the sphere of
Kokab, that all is now ready for the commencement of this Evocation!


"                           ""THE POTENT EXORCISM."

  [To be said, assuming the mask or form of the Spirit Taphthartharath.]
      HB:Taw    O Thou Mighty Spirit of Mercury, Taphthartharath!  I bind,
        command and very potently do conjure Thee:
      HB:Peh    By the Majesty of the terrible Name of
                  HB:Taw HB:Vau HB:Aleph HB:Bet HB:Tzaddi  HB:Mem-final HB:Yod
HB:Heh HB:Lamed HB:Aleph
          The Gods of the Armies of the
                  HB:Mem-final HB:Yod HB:Heh HB:Lamed HB:Aleph  HB:Yod HB:Nun H
B:Bet
          By and in the name of:
                  HB:Lamed HB:Aleph HB:Koph HB:Yod HB:Mem
          Great Archangel of God, that ruleth in the Sphere of Kokab, by
        and in the name of:
                  HB:Lamed HB:Aleph HB:Peh HB:Resh
          Great Angel of Mercury; by and in the Name of:
                  HB:Lamed HB:Aleph HB:Yod HB:Resh HB:Yod HB:Tet
          The Mighty Intelligence of Kokab;
          By and in the Name of the Sephira Hod
          And in the name of that thy sphere

                  KOKAB

          That Thou come forth here now, in this present day and hour,
        and appear in visible form before us; in the great magic
        triangle without this Circle of Art.
      HB:Taw    I bind and conjure Thee anew: By the magical figures which
are
        traced upon the ground: By the Magic Seal of Mercury I bear upon
        my breast: By the Eight Magic Lamps that flame around me: By Thy
        seal and sigil which I bear upon my heart: that Thou come forth,
        here, now, in this present day and hour, and appear in visible
        and material form before us, in the great magic triangle without
        this Circle of Art.
      HB:Resh    I bind and conjure thee anew: By the Wisdom of Thoth the
        Mighty God: By the Light of the Magic Fire: By the Unutterable
        Glory of the Godhead within me: By all powerful names and rites:
        that Thou come forth, here, {180} now, in this present day and
        hour, and appear in visible and material form before us, in the
        great magical triangle without this Circle of Art.
      HB:Taw    I bind and conjure Thee anew: By the powers of Word and of
        Will: By the Powers of Number and Name: By the Powers of Colour
        and Form: By the Powers of Sigil and Seal: That Thou come forth,
        here, now, in this present day and hour, and appear in visible
        and material form before us in the great magical triangle
        without this Circle of Art.
      HB:Resh    I bind and conjure thee anew: By all the Magic of Light: By
        the Ruby Rose on the Cross of Gold: By the Glory of the Sun and
        Moon: By the flashing radiance of the Magic Telesmata: By the
        Names of God that make Thee tremble every day!  That Thou come
        forth, here, now, in this present day and hour, and appear in
        visible and material form before us in the great Magic triangle
        without this Circle of Art!
      HB:Taw    But if thou art disobedient and unwilling to come:
          Then will I curse Thee by the Mighty Names of God!
          And I will cast Thee down from Thy Power and Place!
          And I will torment Thee with new and terrible names!
          And I will blot out Thy place from the Universe;
          And Thou shalt "never" rise again!
          So come Thou forth quickly, Thou Mighty Spirit
        Taphthartharath, come Thou forth quickly from thy abodes and
        retreats!  Come unto us, and appear before us in visible and
        material form within the great Magical triangle without this
        Circle of Art, courteously answering all our demands, and see
        Thou that Thou deceive us in no wise ___ lest ___
   [Take up the veiled sigil and strike it thrice with the blade of the
Magic sword, then hold it in the left aloft in the air, at the same time
stamping thrice with the Right Foot.
   Assistant Magus now takes sigil and places it in the North: S.S.D.D.
returns to her seat, takes lotus wand (or Ibis sceptre) and says:]
   The voice of the Exorcist said unto me, let me shroud myself in
Darkness, peradventure thus may I manifest in Light.
   I am an only Being in an abyss of Darkness, from the Darkness came I
forth ere my birth, from the silence of a primal sleep.  And the Voice of
Ages answered unto my soul: "Creature of Mercury, who art called
Taphthartharath!  The Light shineth in Thy darkness, but thy darkness
comprehendeth it not!"
   Let the Mystic Circumambulation take place in the Path of Darkness, with
the Magic Light of Occult science to guide our way!
   [I.A. takes up sigil in left and candle in right.  Starting at North
they circumambulate once.  S.S.D.D. rises, and passes round the Temple
before them, halting at the Gate of the West.  Sigil bared by I.A.,
purified and consecrated: S.S.D.D., as Hiereus, assuming the mask of the
Spirit, strikes the sigil (now partly bared) "once" with the Magic Sword, and
says:] {181}
   Thou canst not pass from concealment unto manifestation save by the
virtue of the name Elohim!  Before all things are the Chaos and the
Darkness, and the Gates of the Land of Night.  I am he whose name is
Darkness; I am the Great One of the Paths of the Shades!  I am the Exorcist
in the midst of the exorcism: appear thou therefore without fear before me,
for I am He in whom Fear is not!
   Thou hast known me, so pass thou on!
   [Magus of Art passes round to the Throne of the East, Assistant Magus
re-veils the sigil and carries it round once more.  They halt, bare, purify
and consecrate sigil as before: they approach the Gate of the East.  Sigil
unveiled: S.S.D.D. smiting sigil once with lotus wand.]
   Thou canst not pass from concealment unto manifestation save by virtue
of the name of I.H.V.H.  After the formless and the void and the Darkness
cometh the knowledge of the Light.  I am that Light which riseth in the
Darkness: I am the Exorcist in the midst of the exorcism: appear Thou
therefore in Visible Form before me, for I am the wielder of the forces of
the Balance.
   Thou hast known me now, so pass Thou on unto the Cubical Altar of the
Universe!
   [Sigil re-veiled, and conducted to altar, placed on West of triangle;
S.S.D.D. passes to Altar holding sigil and sword as before.  On her right
hand is AE.A. with the Magic Candle: on her left is D.P.A.L. with the
ritual.  Behind her to the East of the Magica{l} Cauldron is I.A. casting
into the milk at each appropriate moment the right ingredient.  Afterwards,
as S.S.D.D. names each Magical Name, I.A. draws in the perfected Hellbroth
the sigils, &c., appropriate thereunto: at which time S.S.D.D. recites
the:]

"                         ""STRONGER AND MORE POTENT"
"                               ""CONJURATION."

   Come forth!  Come forth!  Come forth unto us, Spirit of Kokab
Taphthartharath, I conjure Thee!  Come!  Accept of us these magical
sacrifices, prepared to give Thee body and form.
   Herein are blended the magical elements of Thy body, the symbols of Thy
mighty being.
   For the sweet scent of the mace is that which shall purify Thee finally
from the Bondage of Evil.
   And the heat of the magical fire is my will which volatilises the gross
matter of Thy Chaos, enabling thee to manifest Thyself in pleasing form
before us.
   And the flesh of the serpent is the symbol of Thy body, which we destroy
by water and fire, that it may be renewed before us.
   And the Blood of the Serpent is the Symbol of the Magic of the Word
Messiah, whereby we triumph over Nahash.
   And the all-binding Milk is the magical water of Thy purification. {182}
   And the Fire which flames over all [assistant lights Hell-broth] is the
utter power of our sacred rites!
   Come forth!  Come forth!  Come forth unto us, Spirit of Mercury, O
Taphthartharath.  I bind and conjure Thee by Him that sitteth for ever on
the Throne of Thy Planet, the Knower, the Master, the All-Dominating by
Wisdom, Thoth the Great King, Lord of the Upper and the Lower Crowns!  I
bind and conjure Thee by the Great Name

                                 IAHDONHI

   Whose power is set flaming above Thy Palaces, and ruleth over Thee in
the midst of Thy gloomy Habitations.
   And by the powers of the mighty letter Beth: which is the house of our
God, and the Crown of our Understanding and Knowledge.
   And by the great Magic Word

                           StiBeTTChePhMeFShiSS

which calleth Thee from Thy place as Thou fleest before the presence of the
Spirit of Light and the Crown!  And by the name

                                  ZBaTh,

which symbolises Thy passage from Mercury in Gemini unto us in Malkuth:

                 Come forth, come forth, come forth!
                        Taphthartharath!
                 In the name of IAHDONHI:
                 I invoke Thee: appear! appear!
                        Taphthartharath!
                 In the name of Elohim Tzebaoth!
                 I invoke Thee: appear! appear!
                        Taphthartharath!
                 In the Name of Mikhel:
                 I invoke Thee: appear! appear!
                        Taphthartharath!
                 In the Name of Raphael:
                 I invoke Thee: appear! appear!
                        Taphthartharath!
                 In the Name of Tiriel:
                 I invoke Thee: appear! appear!
                        Taphthartharath!
                 In the Name of Asboga:
                 I invoke Thee: appear! appear!
                        Taphthartharath!                       {183}
                 In the Name of Din and Doni:
                 I invoke Thee: appear! appear!
                        Taphthartharath!
                 In the Name of Taphthartharath:
                 I invoke Thee: appear! appear!

   O Thou Mighty Angel who art Lord of the 17th Degree of Gemini, wherein
now Mercury takes refuge, send thou unto me that powerful but blind force
in the form of Taphthartharath.  I conjure thee by the Names of Mahiel and
Onuel, they who rejoice.

   Come forth unto us therefore, O Taphthartharath, Taphthartharath, and
appear thou in visible and material form before us in the great Magical
triangle without this Circle of Art!  And if any other Magus of Art, or any
other school than ours, is now invoking Thee by potent spells; or if Thou
art bound by Thy vow, or Thy duties, or the terrible bonds of the Magic of
Hell; then I let shine upon Thee the glory of the symbol of the Rose and
the Cross; and I tell Thee by that symbol that Thou art free of all vows,
of all bonds, for what time Thou comest hither to obey my will!
   Or if any other Master or Masters of the Magic of Light of the Order of
the Rose of Ruby and the Cross of Gold is now binding and invoking Thee by
the supreme, absolute and fearful power of this our Art: then I command and
conjure Thee by every name and rite already rehearsed that Thou send unto
us an ambassador to declare unto us the reason of Thy disobedience.
   But if Thou art yet disobedient and unwilling to come, then will I curse
Thee by the Mighty Names of God, and I will cast Thee forth from Thy Power
and Place.  And I will torment Thee by horrible and terrible rites.  And I
will blot out Thy place from the Universe and Thou shalt NEVER rise again!
   So come Thou forth, Thou Spirit of Mercury, Taphthartharath, come Thou
forth quickly, I advise and command Thee.
   Come Thou forth from Thy abodes and retreats.  Come Thou forth unto us,
and appear before us in this Magical triangle without this Circle of Art:
in fair and human form, courteously answering in an audible voice all of
our demands.  As is written:
                 "Kiss the Son lest He be angry!
                  If His anger be kindled, yea, but a little ___
                  Blessed are they that put their trust in Him!"
   [The Mighty Magus of Art lifts up the sigil towards Heaven, tears off
from it the Black Veil, and cries:]
   Creature of Kokab, long hast Thou dwelt in Darkness!  Quit the Night and
seek the Day!
   [Sigil is replaced to West of the triangle; Magus holds the Sword erect
(point upwards) over its centre, and lays her left hand upon it, saying:]
{184}
   By all the names, powers and rites already rehearsed, I conjure Thee
thus unto visible apparition:
                            KHABS AM PEKHT.
                             KONX OM PAX.
                          LIGHT IN EXTENSION.
   [Saith the Magus of Art:]
   As the Light hidden in Darkness can manifest therefrom,
                             SO SHALT THOU
become manifest from concealment unto manifestation!
   [The Magus of Art takes up the sigil, stands at East of Altar facing
West, and says:]
"                "THE CONJURATION OF THE INTELLIGENCE TIRIEL."
   Tiriel, Angel of God, in the name of
                              IAHDONHI
   I conjure thee send thou unto us this spirit
                          TAPHTHARTHARATH.
   Do thou force him to manifest before us without this Circle of Art.
   Tiriel, in the name of Elohim Tzebaoth, send to us in form material this
spirit Taphthartharath.
   Tiriel, in the name of Beni Elohim, send to us in form material this
spirit Taphthartharath.
   Tiriel, in the name of Michael, send to us in form material this spirit
Taphthartharath.
   Tiriel, in the name of Raphael, send to us in visible form this spirit
Taphthartharath.
   Tiriel, in the name of Hod, send to us in visible form this spirit
Taphthartharath.
   O Tiriel, Tiriel: in all the mighty signs, and seals, and symbols here
gathered together, I conjure thee in the Name of the Highest to force this
Spirit Taphthartharath unto visible manifestation before us, in the great
triangle without this Circle of Art.
   [The Magus now places the sigil between the mystic pillars, and attacks
it as Enterer, directing upon it her whole will: following this projection
by the sign of silence.  If he does not yet appear, then repeat the
invocation to Tiriel from the throne of the East.  This process may be
repeated thrice.  But if not even then the Spirit come, then an error hath
been committed, in which case replace Sigil on altar, holding sword as
usual, and say:]
"                 ""THE PRAYER UNTO THE GREAT GOD OF HEAVEN."
   O ye great Lords of the Hall of the Twofold Manifestation of Truth, who
preside over the weighing of the Souls in the Place of Judgment before
                           AESHOORI,                 {185}
Give me your hands, for I am made as ye!  Give me your hands, give me your
magic powers, that I may have given unto me the force and the Power and the
Might irresistible, which shall compel this disobedient and malignant
spirit, Taphthartharath, to appear before me, that I may accomplish this
evocation of arts according to all my works and all my desires.  In myself
I am nothing: in ye I am all self, and exist in the selfhood of the Mighty
to Eternity!  O Thoth, who makest victorious the word of AESHOORI against
his adversaries, make thou my word, who am Osiris, triumphant and
victorious over this spirit:
                              Taphthartharath
                                   Amen.

   [Return to place of the Hierophant, and repeat, charging.  He now will
certainly appear.
   But so soon as he appears, again let the sigil be purified and censed by
the Magus of Art.  Then removing from the middle of the sigil the Cord of
Bondage, and holding that sigil in her left hand, she will smite with the
flat blade of her magic sword, saying:]
   By and in the Names of IAHDONHI, Elohim Tzebaoth, Michael, Raphael and
Tiriel: I invoke upon thee the power of perfect manifestation unto visible
appearance!
   [I.A. now takes up the sigil in his right hand and circumambulates
thrice.  He places sigil on the ground at the place of the spirit.
S.S.D.D., from the place of the Hierophant, now recites (I.A. with sword
guarding the place of the spirit, D.P.A.L. holding the Book; and AE.A.
holding the magical candle for her to read by)]

"                    ""AN EXTREMELY POWERFUL CONJURATION."

   Behold!  Thou Great Powerful Prince and Spirit, Taphthartharath, we have
conjured Thee hither in this day and hour to demand of Thee certain matters
relative to the secret magical knowledge which may be conveyed to us from
Thy great master Thoth through Thee.  But, before we can proceed further,
it is necessary that Thou do assume a shape and form more distinctly
material and visible.  Therefore, in order that Thou mayest appear more
fully visible, and in order that Thou mayest know that we are possessed of
the means, rites, powers and privileges of binding and compelling Thee unto
obedience, do we rehearse before Thee yet again the mighty words; the
Names, the Sigils, and the Powers of the conjurations of fearful efficacy:
and learn that if Thou wert under any bond or spell, or in distant lands or
elsehow employed, yet nothing should enable Thee to resist the power of our
terrible conjuration; for if Thou art disobedient and unwilling to come, we
shall curse and imprecate Thee most horribly by the Fearful Names of God
the Vast One; and we shall tear from Thee Thy rank and Thy {186} power, and
we shall cast Thee down unto the fearful abode of the chained ones and
shells, and Thou shalt never rise again!
   Wherefore make haste, O Thou mighty spirit Taphthartharath, and appear
very visibly before us, in the magical triangle without this Circle of Art.
I bind and conjure Thee unto very visible appearance in the Divine and
Terrible Name
                                 IAHDONHI,
                           By the Name IAHDONHI,
                         And in the Name IAHDONHI,
I command Thee to assume before us a very visible and material Form.
   By and in the Mighty Name of God the Vast One.
                             ELOHIM TZEBAOTH,
                     And in the Name ELOHIM TZEBAOTH,
                     And by the Name ELOHIM TZEBAOTH,
I bind and conjure Thee to come forth very visibly before us.
   I bind and conjure Thee unto more manifest appearance, O thou Spirit,
Taphthartharath.
                          By the Name of MICHAEL,
                        And in the Name of MICHAEL,
                      By and in that Name of MICHAEL,
I bind and conjure Thee that Thou stand forth very visibly, endowed with an
audible voice, speaking Truth in the Language wherein I have called Thee
forth.
   Let IAHDONHI, ELOHIM TZEBAOTH, MICHAEL, RAPHAEL, BENI ELOHIM, TIRIEL,
ASBOGA, DIN, DONI, HOD, KOKAB and every name and spell and scourge of God
the Vast One bind Thee to obey my words and will.
   Behold the standards, symbols and seals and ensigns of our God: obey and
fear them, O Thou mighty and potent Spirit, Taphthartharath!
   Behold our robes, ornaments, insignia and weapons: and say, are not
these the things Thou fearest?
   Behold the magic fire, the mystic lamps, the blinding radiance of the
Flashing Tablets!
   Behold the Magical Liquids of the Material Basis; it is these that have
given Thee Form!
   Hear thou the Magical Spells and Names and chants which bind