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

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

The following description of the Temple and Officers in the 0=0 Grade is taken from one of the official books of the G∴ D∴ called Z.1, and is as follows: {244}

“The Temple as arranged in the 0=0 Grade of Neophyte in the order of the G∴ D∴ in the Outer is placed looking towards the יה or יהוה‎ (J.H.V.H.) in Malkuth of Assiah. That is, that as י and ה answer unto the Sephiroth Chokmah and Binah in the Tree,1) unto Aba and Aima,2) through whose knowledge that of Kether may be obtained; even so, the sacred rites of the Temple may gradually, and as it were in spite of themselves, raise the Neophyte unto the knowledge of his Higher Self.3)

“Like the other Sephiroth Malkuth hath also its subsidiary Sephiroth and paths.4)

Of these ten Sephiroth the Temple as arranged in the 0=0 of Neophyte includeth only the four lower Sephiroth in the Tree of life, viz.: Malkuth, Jesod, Hod, and Netzach, and the outer side of Paroketh,5) which latter formeth the East of the Temple.”

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

They represent Mercy and Severity, the former being white and in Netzach, the latter black and in Hod. Their bases are cubical and black to represent the Earth Element in Malkuth; the columns are respectively white and black to manifest eternal Balance of the Scales of Justice. {245}

Diagram 3. Arrangement of the Temple in the 0<sup>○</sup>=0<sup>□</sup> Ritual.

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

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

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

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

“The symbols upon the altar represent the forces and manifestations of Divine Light concentrated in the white triangle of the Three Supernals. Wherefore upon this sacred and sublime symbol is the obligation of the Neophyte taken as calling therein to witness the operations of the Divine Light. The red cross of Tiphereth representing =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the Outer Order: as though the Crucified One having raised the symbol of Self-Sacrifice had thus touched and brought into action in matter the Divine triad of Light.

Diagram 4. The Altar Symbol in the 0<sup>○</sup>=0<sup>□</sup> Ritual.

“Around the cross are the symbols of the four letters of Tetragrammaton, the ש of Jeheshua being only implied and not expressed in the Outer. And these are placed according to the winds.”

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

At the East of the Temple before Paroketh sit the three Chiefs who govern and rule all things and are the viceroys in the Temple of the Second Order beyond. They are the reflections therein of the 7 = 4, 6 = 5, and 5 = 6 Grades, and are neither comprehended in, nor understood by, the Outer Order. They represent, as it were, Veiled Divinities, and their seats are before the veil (Paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of Isis and Nephthys impenetrable save to the initiate. {246}

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

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

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

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

The Imperator to command

The Praemonstrator to instruct.

The Cancellarius to record.

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

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

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

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

Between them are placed the stations of the four vicegerents of the Elements; and they are situated at the four corners of the Temple, at the places marked by the four rivers of Eden in the Warrant,6) which later represents the Temple itself; of which the guardians are the Kerubim, and the vicegerents in the palaces of the rulers Ameshet at the N.E., Thoumathph at the S.E., Ahephi or Ahapshi at the S.W., Kabetznuph at the N.W.

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

Apophrasz. The Stooping Dragon.

Satan-Typhon. The Slayer of Osiris.

Besz. The brutal power of demoniac force. {247}

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

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

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

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

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

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

Diagram 5. The Banner of the East* / Diagram 6. The Lamen of the Hierophant.


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

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

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

Diagram 7. The Banner of the West / Diagram 8. The Lamen of the Hiereus.

Diagram 9. The Lamen of the Hegemon.

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

The robe of pure Whiteness; the Mitre-headed sceptre; the Lamen. {249}

“Before the face of the Gods in the place of the Threshold” is the name
of the Hegemon; and she is the Goddess

Thmaist of dual form as {



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

The Kerux is the herald, the guardian and watcher “within” the Temple; as the sentinel is the watcher without. And therefore is his charge the proper disposition of the furniture of the Temple. His peculiar insignia of office are the red lamp and the wand.9)

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

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

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

Diagram 10. The Cup of the Stolistes.

The Dadouchos. — The station of the Dadouchos is towards the midst of the Southern part of the Hall, and to the South-West of the White Pillar. He has the charge of the lights, the fire, and the incense of the Temple. His ensign is the Svastika.10)

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


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


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

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

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

The Hiereus having explained the meaning of the letter H, then recapitulates the stations and duties of the officers, thus occultly affirming the establishment of the temple so that the Divine Light may shine into the Darkness.

In explaining his own station the Hierophant says:

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

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

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

But also the Circumambulation commences with the Paths ש and ר, as though bringing into action the solar fire; whilst the reverse commences by those of ק‎ and צ‎ as though bringing the watery reflux into action.

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

“One wheel upon the Earth beside the Kerub.” And also note the Rashish ha-Gilgalim.12)

Of this wheel the ascending side commenceth from below the pillar of Nephthys, and the descending side from below the pillar of Isis, but in the “Reverse Circumambulation” {251} this is contrary. And the nave or axis of the wheel will be about the invisible station of Harpocrates; as though that God stood there with the sign of Silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not.

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

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

“But Horus passes only once, for he is the son of Osiris, and inheriteth the Light, as it were by birthright from him; wherefore he goeth at once unto the station of the Hiereus to fix the light there. The Hegemon, the Goddess of Truth, passeth twice because her rule is of the Balance of the two Scales, and she retireth to her station there to complete the reflux of the Middle Pillar. But Anubis of the East and the others circumambulate thrice as affirming the completion of the reflexion of the perfecting of the white Triangle on the Altar.”13)

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


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

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

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

After which the three chief officers repeat the mystic words:


THE OPENING is then at an end, and the next ceremony is: THE ADMISSION.14)

The Candidate is in waiting without the Portal, under the care of the sentinel, the “Watcher Without,” that is, under the care of the form of Anubis of the West. {252}

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

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

The Ritual then continues:

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

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

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

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

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

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

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

“In affirmation of this motto, now doth Osiris send forward the Goddesses of the Scales of the Balance to baptize the aspirant with water and with fire. Even as it is written: 'Except a man be born of water and of the spirit: in no wise shall he enter unto the Kingdom of Heaven. {253}

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

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

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

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

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

To which the Candidate himself replies: “I am.”

The Hierophant now advances between the Pillars as if thus asserting that the Judgment is concluded: “And he advanceth by the invisible station of Harpocrates unto that of the Evil Triad; so that as Arouerist15) he standeth upon the Opposer.” He thus cometh to the East of the Altar, interposing between the place of the Evil Triad and that of the Candidate. At the same time the Hiereus advanceth on the Candidate's left, and the Hegemon standeth at his right, as formulating about him the symbol of the Triad, before he be permitted to place his right hand in the centre of the White Triangle of the Three Supernals on the Altar. And he first kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the Divine consciousness.

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

Only at that moment doth the colossal image of Thoth 16) Metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the Genius of the Candidate, who descendeth into the invisible station of Harpocrates as witness unto the obligation.

All then rise and the Candidate repeats the Obligation after the Hierophant. In it {254} he pledges himself to keep secret the Order, its name, and the names of the members, as well as the proceedings which take place at its meetings. To maintain kindly and benevolent relation with all the Fratres and Sorores of the Order. To prosecute with zeal and study the occult sciences, &c. &c. He then swears to observe the above under the awful penalty of submitting “myself to a deadly and hostile current of will set in motion by the chiefs of the Order, by which I should fall slain or paralyzed without visible weapon, as if blasted by the lightning flash!17)

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

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

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

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

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

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

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

The Second Circumambulation then takes place in the Path of Darkness, the symbolic {255} Light of Occult Science leading the way. This light of the Kerux is to show that the Higher soul is not the only Divine Light, but rather a spark from the Infinite Flame.

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

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

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

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

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

The Hiereus then challenges as follows:

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

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

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

Therefore the Hegemon answers for him:

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

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

Slowly sinking the blade the Hiereus says:

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

The Candidate is then re-veiled.

Then the Kerux again bars his way, saying:

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

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

Once again is the Candidate purified with water and consecrated by fire; and the {256} hoodwink is slipped up to give a glimpse of the Light as dimly seen through Darkness yet heralding a Glory which is in the Beyond.

The Hierophant, then slowly lowering his sceptre, says:

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

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

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

The Hierophant than says:

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

After the prayer has been solemnly repeated, the “Hierophant” says: “Let the Candidate rise,”18)

and then:

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

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

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

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

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

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

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

It here representeth to him a vague formulation of his ideal, which he can neither grasp not analyse. Yet this Light is not the symbol of his own Higher Self, but rather a ray from the Gods to lead him there. {257}

The “Hierophant” then continues:

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

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

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

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

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

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

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

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

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

The Hierophant then says:

“Honoured Hegemon, the final consecration of the Candidate having been performed, I command you to remove the rope from his wast, the last remaining symbol of Darkness; and to invest him with the distinguishing badge of the grade.” {258}

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

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

The four pillars being thus established, now only is the Candidate invested with the badge of the White Triangle of the Three Supernals formulating in Darkness; and now only is the Higher soul able to formulate a link with him if the human will of the natural man be in reality consenting thereto. For the free will of the Candidate as a natural man is never obsessed, either by the Higher Soul, or by the ceremony. But the Will consenting, the whole of the ceremony is directed to the strengthening of its action.

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

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

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

The address of the Hierophant then follows:

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

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

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

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

This being at an end the Kerux conducteth the Neophyte to his table and giveth {259} him a solution telling him to pour a few drops on the plate before him. As he does so the solution changes to a blood colour, and the Kerux says:

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

The Hierophant then says:

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

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


The Closing Ceremony is opened by the cry:


and the greater part of its symbolism is explained in the Opening. The reverse circumambulation is intended to formulate the withdrawal of the Light of the Supernal Triad from the Altar. The Adoration then takes place, after which followeth the mystical repast, or communion in the body of Osiris. Its mystic name is “The Formula of the Justified One.”19)

The Hierophant saying:

“Nothing now remains but to partake in Silence the Mystic repast composed of the {260} symbols of the Four elements, and to remember our pledge of secrecy.” (The Kerux proceeds to the Altar and ignites the spirit placed at the southern angle of the Cross. The Hierophant, quitting his throne, goes to the West of the Altar, and facing East, salutes and continues:)

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

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

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


The Hierophant then finally closes the ceremony by saying:

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

All then disrobe and disperse.

Undoubtedly the passing through the Ritual of the Neophyte had an important influence on P.'s mind, and on his Spiritual Progress; for shortly after its celebration, we find him experiencing some very extraordinary visions, which we shall enter upon in due course. Suffice it to say that by December he had passed the easy examination necessary before he could present himself as a candidate for the 1 =10 grade of Zelator. {261}

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The Equinox Vol. I No. II

י Stands for Chokmah, and ה for Binah, ו for the rest except Malkuth which is the final h.
Father and (Glorified) Mother.
The Theosophical term “Higher Self,” is usually termed in the G∴ D∴ “Genius.” Abramelin calls it “Holy Guardian Angel,” vide Preface.
The Sephirotic Scheme, it will be remembered, is divided into four worlds: Atziloth; Briah; Yetzirah and Assiah. Each world contains ten Sephiroth, and each of these Sephira again ten, making the total number four hundred.
“Paroketh” is the Veil which separates Hod and Netzach from Tiphereth; and as we shall see later on, in the Portal Ritual, the First Order from the Second Order.
A document which by some of the members of the G∴ D∴ was considered to be forged. It purported to be signed by S.D.A. and others, and authorised the founding of the Temple. “Vide” chapter called “The Magician.” {WEH NOTE EXTENSION: This document is reproduced as plate IV in Ellic Howe's book: “The Magicians of the Golden Dawn”, Routledge & Kegan Paul, London, 1972. There is a left-right inversion of the Kerubim on the borders of the document, possibly due to a mistake by the original artist. This inversion was perpetuated throughout the Golden Dawn system, in the present ritual, in design of Tarot cards and generally.}
More fiery. S.R.M.D. says Thmais contains the letters of אממש and probably is the origin of the Greek Theta epsilon mu iota sigma , the Justice-Goddess.
More fluidic.
Or Caduceus. “See” Diagram 24.
Or Fylfat. See Diagram 14.
The same as “Eskato Bebeloi” used in the Eleusinian Mysteries.
The beginning of Whirling Motions, Primum Moble.
Z. 1.
The following explanatory remarks on the Admission and Ceremony of the Neophyte are taken from the MS. called Z. 3.
He is Osiris when throned; when he moves he assumes the form of Arouerist.
Thoth is one of the Invisible officers.
A later edition of the Ritual, issued subsequent to the Horos scandals, reads “an awful and avenging punitive current,” &c.
Meaning also: “Let the Light arise in the Candidate.”
The “Formula of Osiris” is given in Z. 1, and is as follows:
“For Osiris Onnophris hath said:
He who is found perfect before the Gods hath said:
These are the elements of my body, perfected through suffering, glorified through trial.
For the secret of the Dying Rose is as the repressed sign of my suffering.
And the flame-red fire as the energy of my undaunted will.
And the cup of wine is the outpouring of the Blood of my heart sacrificed unto regeneration and the Newer Life.
And the Bread and the Salt are as the Foundations of my Body.
Which I destroy in order that they may be renewed.
For I am Osiris Triumphant, even Osiris Onnophris the Justified.
I am he who is clothed with the Body of Flesh:
Yet in whom is the Spirit of the Mighty Gods.
I am the Lord of Life triumphant over Death.
He who partaketh with me shall rise with me.
I am the manifester in Matter of those whose abode is in the Invisible.
I am purified; I stand upon the Universe:
I am the Reconciler with the Eternal Gods:
I am the Perfecter of Matter:
And without me the Universe is not!”


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