The Adept


During the whole of the autumn of 1899 we find P. busily engaged in making all necessary preparations for the great operation. Outside these preparations little else was accomplished; and, except for a fragment of a MS. on the “Powers of Number,” no other record of the progress of P. during these three months is forthcoming.

This MS., though interesting enough in itself, is scarcely of sufficient value to quote here; however, it may be remarked that it shows how strong an influence the Order of the Golden Dawn had had upon him, as well as the astonishing rapidity of his Magical progress.

In January 1900, P. returned to Paris in order that before commencing the Sacred Operation of Abramelin the Mage he might pass through the grade of 5° = 6°, and become an Adeptus Minor in the Second Order of the Golden Dawn. The ritual of the 5° = 6° is of considerable length, and of such profundity and beauty that it is difficult to conceive of any man not being a better and a more illumined man for having passed through it. We should like to give it in its entirety, but space forbids, and though abridgment deducts considerably from its value, we will do our best to give its essence, and trust to make up for our shortcomings {207} by attaching to this ritual P.’s lucid and learned interpretation.



In this grade the following officers are required:
Chief Adept, 7° = 4°. Merciful Exempt Adept.
Second Adept, 6° = 5°. Mighty Adeptus Major
Third Adept, 5° = 6°. Associate Adeptus Minor.


[The Chief Adept, having called upon the members to assist him open the Vault of the Adepts, and upon the Associate Adeptus Minor to see that the portal is closed and guarded, turns to the Second Adept and says:]

Mighty Adeptus Major, by what sign hast thou entered the Portal?

Second: By the sign of the rending asunder of the veil.1)

Chief: Associate Adeptus Minor, by what sign has thou closed the Portal?

Third: By the signing of the closing of the Veil.

Second: Pe: פ.

Third: Resh: ר‎.

Second: Kaph: כ‎.

Third: Tau: ת‎.

Second: Paroketh: ת‎כ‎ר‎פ.

Third: The Veil of the Sanctum Sanctorum.

Chief: Mighty Adeptus Major, what is the mystic number of this grade?

Second: 21.

Chief: Associate Adeptus Minor, what is the Pass-Word formed therefrom?

Third: Aleph: א.

Chief: Hé: ה.

Third: Yod: י.

Chief: Hé: ה.

Third: Eheieh: אהיה.

Chief: Mighty Adeptus Major, what is the Vault of the Adepts?

Second: The symbolic burying-place of our mystic Founder, Christian Rosenkreutz, which he made to represent the Universe. {208}

Chief: Associate Adeptus minor, in what part of it is he buried?

Third: In the centre of the Heptagonal sides and beneath the altar, his head being towards the East.

Chief: Mighty Adeptus Major, why in the centre?

Second: Because that is the point of Perfect Equilibrium.

[By this system of question and answer the whole symbolism of the vault is explained. Thus, the name of the Founder signifies the Rose and Cross of Christ, the fadeless Rose of Creation, the immortal Cross of Light. The Vault itself represents the tomb of Osiris Onnophris, the Justified One. Its seven sides the seven lower Sephiroth, the seven days of Creation, and the seven Palaces. It is situated in the centre of the Earth, in the Mountain of the Caverns, the Mystic Mountain of Abiegnus; which is the mountain of God in the Centre of the Universe, the sacred Rosicrucian Mountain of Initiation. The meaning of Abiegnus is explained as follows by the Third Adept:]

Diagram 60.

The Temple in the Opening and First Point of the 5° = 6° Ritual.2)

It is ABI-AGNUS, Lamb of the Father; it is, by metathesis, ABI-GENOS, born of the Father; BIA-GENOS, strength of our race; and the four words make the sentence: “Abiegnus, Abi-agnus, Abigenos, Bia-genos.” Abiegnus, the Mountain of the Lamb of the Father, born of the Father, and the strength of our race.

[The key to the Vault, the Rose and Cross,3) is then explained as resuming within itself the Life of Nature, and the Powers hidden in the word I∴ N∴ R∴ I∴. Another form of the Rose and Cross, the Crux Ansata, is shown to represent the force of the ten Sephiroth in nature, divided into a Hexad and Tetrad. The Oval embraces the first six Sephiroth, and the Tau Cross the lower four, answering to the four elements. The complete symbol of the Rose and Cross, which the Chief Adept carries upon his breast, is then explained to mean “the Key of Sigils and of Rituals”; and that it {209} represents the force of the twenty-two letters in Nature as divided into a three, a seven and a twelve; “many and great are its mysteries.”

The explanation of the Rose and Cross being ended, the Third Adept first explains his wand as having marked on it the colours of the twelve signs of the Zodiac

Diagram 61.

The Egyptian Key of Life. The Crux Ansata.4)

Diagram 62.

The reverse of the Complete Rose and Cross.5)

between Light and Darkness, and that it is surmounted by the Lotus Flower of Isis, which symbolizes the development of creation. Then, secondly, the Adeptus Major explains his as “a wand terminating in the symbol of the Binary, and surmounted by the Tau Cross of Life, or the Head of the Phœnix, sacred to Osiris.” On it are marked the seven colours of the rainbow between Light and Darkness, which are attributed to the Planets. It symbolises rebirth and resurrection from death. Lastly, the Chief Adept explains his as follows: “My wand is surmounted by the Winged Globe, around which the twin Serpents of Egypt twine. It symbolises the equilibrated force of the Spirit and the four elements beneath the everlasting wings of the Holy One.

The door of the Vault is guarded by the Elemental Tablets,6) and by the Cherubic Emblems, and upon it is written the words: “POST CENTUM VIGINTI ANNOS PATEBO.” Which the Chief Adept explains as follows:] The 120 years refer symbolically to the five grades of the First Order, and to the revolution of the powers of the Pentagram; also to the five preparatory examinations for this grade. It is written: “His days shall be 120 years,” and and 120 divided by five yields {210}

Diagram 63.

The complete Symbol of the Rose and Cross.7)

twenty-four, the number of hours in a day, and of the Thrones of the Elders in the Apocalypse. Further, 120 equals the number of the ten Sephiroth multiplied by that of the Zodiac, whose key is the working of the Spirit and the four elements, typified in the wand which I bear.

Diagram 64.

The Lotus Wand.8)

Diagram 65.

The Chief Adept’s Wand.9)

Diagram 66.

The Phoenix Wand.10)

[All then face East; the Chief Adept opens wide the Vault and places himself at the head of the Pastos, the Second Adept to the South, and the Third Adept to the North; they raise their wands in a pyramid formation over the altar, and their “cruces ansatas” below.]

Chief: Let us analyse the Key Word: I.

Second: N.

Third: R.

All: I.

Chief: Yod: י.

Second: Nun: נ.

Third: Resh: ר.

All: Yod: י.

Chief: Virgo, Isis, Mighty Mother.

Second: Scorpio, Apophis, Destroyer.

Third: Sol, Osiris, Slain and Risen.

All: Isis, Apophis, Osiris, IAO.

[The Wands and crosses are separated, all giving the sign of the cross, and saying:] {211}

The Sign of Osiris slain.

[Chief, giving the L sign with bowed head.11)]

L. the Sign of the mourning of Isis.

[Second, with head erect, gives the V sign.]

V, the Sign of Typhon and Apophis.

[Third, with bowed head gives the X sign.]

X, the Sign of Osiris risen.

[All together with the signs of Osiris Slain and Osiris Risen.]

L V X, Lux, the Light of the Cross.

[All quit the Vault and return to previous places.]

Chief: In the Grand Word, Yeheshuah יהשוה, by the Key Word INRI, and through the Concealed Word LVX, I have opened the Vault of the Adepts.

[All present give the Lux sign as above.]

First Point.

[The officers in this part of the ceremony are the Second Adept, who is now the Principal Officer, the Third Adept, who is Second, and the Introducing Adept, who is spoken of as V.H. Frater Hodos Camelionis.

The Second Adept opens the First Point by bidding V.H. Fra: Hodos Camelionis prepare the Aspirant, who is waiting without, and the Associate Adeptus Minor to guard the inner side of the Portal.

The Aspirant is then admitted, and at once commences to read out a list of the grades and honours he has attained to. When he has finished, the Second Adept turns to him and says:]

It is not by the proclamation of honours and dignities, great though they may be, that thou canst gain admission to the Vault of the Adepts of the Rose of Ruby and the Cross of Gold; but only by that humility and purity of Spirit which befitteth the Aspirant unto higher Things.

[The Aspirant then retires and divests himself of his ornaments, and is clothed in the black robe of mourning with his hands bound behind him, and a chain about his neck. The Introducer then conducts him back to the door and gives a loud knock.]

Third Adept [opens the door and says:] By the aid of what symbol do ye seek admission?

Introducer: By the Flaming Sword, and the Serpent of Wisdom.

[The Aspirant is then made to kneel facing East between the Second Adept and the Third Adept, the Second Adept offering up a prayer which ends:]

… O God, the Vast One; Thou art in all things. O Nature, Thou Self from Nothing, for what can I else call Thee? In myself I am nothing; in Thee I am Self, {212}

Diagram 67.

The Elemental Tablets and Cherubic Emblems.12)

and exist in Thy Selfhood from Nothing. Live thou then in me, and bring me unto that Self which is in Thee. Amen.

[The Third Adept then earnestly bids the Aspirant not to look upon the trial of humility through which he has just passed as one ordained to jest with his feelings, but as a true manifestation of his own ignorance. The Aspirant shortly after this rises to his feet and the Second Adept addresses him as follows:]

Despise not sadness and hate not suffering. For they are the initiators of the Heart; and the black robe of mourning, which thou wearest, is at once the symbol of Sorrow and Strength. Boast not thyself about thy brother if he hath fallen; for how knowest thou that thou couldst have withstood the same temptation. Slander not and revile not; if thou canst not praise, do not condemn; and when thou seest another in trouble and humiliation, even though he be thine enemy, remember the time of thine own humiliation, when thou didst kneel before the door of the Vault, clothed in the robe of mourning, with the chain of affliction about thy neck, and thine hands bound behind thy back, and rejoice not at his fall. And in thine intercourse with the Members of our Order, let thine hand given unto another be a sincere and genuine pledge of fraternity; respect his or her secrets and feelings, as thou wouldst respect thine own; bear with one another, and forgive one another — even as the Master hath said.

Diagram 68.

The Cross of Suffering.13)

V.H. Fra: Hodos Camelionis, what is the symbolic age of the Aspirant?

Introducer: His days are 120 years.

[The Third Adept further explains this as follows:]

This refers to the five grades of the First Order, through which it is necessary for the Aspirant to have passed before he can enter the Vault of the Sacred Mountain. For the three months’ interval between the grades of Practicus and Philosophus is the Regimen of the Elements; and the seven months interval between the First and Second Orders symbolises the Regimen of the Planets. While the Elements and the Planets both work in the Zodiac, so that (3 + 7) x 12 yieldeth the number 120.

[After this the Aspirant must take a solemn obligation: first he is bound to the Cross of Suffering, the Second Adept saying:]

The Symbol of Suffering is the Symbol of Victory; wherefore, bound though thou art, strive to rise this with thy hands: for he that will not strive shall be left in outer darkness.

[The Second Adept then raises his hands on high and cries:]

I invoke Thee, the Great Avenging Angel H U A, in the divine name I∴ A∴ O∴, {213) that thou mayest invisibly place thine hand upon the head of this Aspirant in attestation of his obligation.

[The Aspirant then repeats the obligation after him, saying:]

כתר. I, “Christian Rosenkreutz,” a member of the body of Christ, do this day, on behalf of the Universe, spiritually bind myself, even as I am now bound physically unto the Cross of Suffering:

החכמ. That I will do the utmost to lead a pure and unselfish life. …

בינה. That I will keep secret all things connected with the Order … that I will maintain the Veil of strict secrecy between the First and Second Order.

חסד. That I will uphold to the utmost the authority of the Chiefs of the Order.

גבורה. Furthermore that I will perform all practical work connected with this Order, in a place concealed … that I will keep secret this inner Rosicrucian Knowledge … that I will only perform any practical magic before the uninitiated which is of a simple and already well-known nature, and that I will show them no secret mode of working whatsoever. …

תפארת. I further solemnly promise and swear that, with the Divine permission, I will from this day forward apply myself unto the Great Work, which is so to purify and exalt my spiritual Nature that with the Divine Aid I may at length attain to be more than human, and thus gradually rise and unite myself to my higher and divine Genius, and that in this event I will not abuse the Great Power entrusted unto me.

נצח. I furthermore solemnly pledge myself never to work at any important Symbol or Talisman without first invocating the Highest Divine Names connected therewith; and especially not to debase my knowledge of Practical Magic to purposes of Evil. …

היד. I further promise always to … display brotherly love and forbearance towards the members of the whole Order. …

יסוד. I also undertake to work unassisted at the subjects prescribed for study in the various practical grades. …

מלכות. Finally, if in my travels I should meet a stranger who professes to be a member of the Rosicrucian Order, I will examine him with care, before acknowledging him to be so.

[The obligation being finished, the Chain of Humility and the Robe of Mourning are removed from the Aspirant, and the Third Adept completes the First Point by communicating verbally the following history of the Order of the Rose and Cross to the Aspirant:]

Know then, O Aspirant, that the mysteries of the Rose and Cross have existed from time immemorial, and that its mystic rites were practised, and its hidden knowledge communicated in the initiations of the various races of antiquity — Egypt, Eleusis, and Samothrace; Persia, Chaldea, and India alike cherished its mysteries, and thus handed down to posterity the Secret Wisdom of the Ancient Ages. Many were its {214} Temples, and among many nations were they established; though in process of time some lost the purity of their primal knowledge. Howbeit the manner of its introduction into medieval Europe was thus:

In 1378 was born the chief and originator of our Fraternity in Europe. He was of a noble German family, but poor, and (1383) in the fifth year of his age, was he placed in a cloister, where he learned both Greek and Latin.

1393. While yet a youth he accompanied a certain brother P.A.L. in a pilgrimage to the Holy Land, but the latter dying at Cyprus, he himself went on to Damascus. There was then in Arabia a Temple of our Order, which was called by the Hebrew name of Damcar (דמכר), that is, Blood of the Lamb. Here he was duly initiated, and took the mystic title of C.R.C., Christian Rosenkreutz or Christian Rosy Cross. He there so far improved his knowledge of the Arabian tongue, that in the following year he translated the book “M” into Latin, which he afterwards brought back with him to Europe.

1396. After three years he went into Egypt, where was another temple of our Order; there he remained for a time, still studying the mysteries of nature.

1398. After this he travelled by sea to the city of Fessa or Fez. … Of the Fraternity at Fez, he confessed that they had not retained our knowledge in its primal purity, and that their Kabbalah was to a certain extent altered to their religion, yet nevertheless he learned much there.

1400. After a stay of two years, he came back into Spain, where he endeavoured to reform the errors of the learnèd according to the pure knowledge which he had received; but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected.

1402. Thus also was he treated by those of his own and other nations, when he showed them the errors in religion which had crept in. So after five years’ residence in Germany (1408) he initiated thereof his former monastic brethren, Fratres G.V., I.A., and I.O., who had more knowledge than many others at that time, and by these four was made the foundation of the Fraternity in Europe. These worked and studied at the writings and other knowledge which C.R.C. had brought with him, and by them was some of the magical language transcribed. …

1409. The four Fratres also erected a building to serve for the Temple and Headquarters of their Order, and called it “Collegium ad Spiritum Sanctum” or “College of the Holy Spirit.” …

1410. They initiated four others, namely, Fratres R.C., the son of the deceased father’s brother of C.R.C.; B., a skilful artist; G.G.; and P.D., who was to be Cancellarius; all being Germans, except I.A., and now eight in number.

Their agreement was:

(1) That none of them should profess any other thing but to cure the sick, and that gratis. {215}

(2) That they should not be constrained to wear any particular distinctive dress, but therein to follow the custom of the country.

(3) That every year on the day “Corpus Christi” they should meet at the Collegium ad Spiritum Sanctum or write cause of absence.

(4) That Every one should look for some worthy person of either sex, who after his decease might succeed him.

(5) The word R.C. to be their mark, seal, and character.

(6) The Fraternity to remain secret 100 years. Five of the brethren where to travel in different countries, and two to remain with Christian Rosenkreutz.

[The Second Adept then takes up the Narrative:]

… The discovery then of the Vault of the Adepts, wherein that highly illuminated man of God, our Father, Christian Rosenkreutz was buried, occurred as follows:

Diagram 69.

The Temple in the Second Point of the 5°=6° Ritual.14)

1600. After Frater A. died in Gallia Narbonensi, there succeeded in his place Frater N.N.; he, while repairing a part of the Building of the College of the Holy Spirit, endeavoured to remove a brass memorial tablet, which contained the names of certain brethren and some other things. In this tablet was the head of a long and strong nail or bolt, so that when the tablet was forcibly wrenched away, it pulled with it a large stone, which thus partially uncovered a secret door, upon which was inscribed “POST CXX ANNOS PATEBO.” …

[The Aspirant then leaves the Portal of the Vault and the First Point is at an end.]

Second Point.

[The Chief Adept lies in the Pastos upon his back in full regalia; the complete symbol of the Rose and Cross on his Breast hung by double phoenix collar; arms crossed on breast, not hiding symbol; hands rest on shoulders bearing scourge and crook; between them and under them the Taro.

The lid of the Pastos is closed and the Altar stands over its centre.

The Second and Third Adepts are outside the Vault.

The Elemental and Kerubic Figures hang outside the door of the Vault. {216}

The Aspirant is admitted, and the Second Adept explains to him the symbolism of the door, ending by saying:] Forget not, therefore, that the Tablets and Kerubim are the guardians of the Vault of the Adepts. Let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should carry the matter. [The “Third Adept” then points out to the Aspirant that beneath the letters CXX he will find the following symbols equivalent to “Post annos Lux Crucis Patebo” which is equivalent to “Post annos Lux Crucis Patebo” — “At the end of the years, I, the Light of the Cross, will disclose myself.” …

(The door of the Vault is then opened.)

[The Second Adept then points out to the Aspirant that the Vault is lit by the rays of the symbolic Rose, and that in the middle of the Vault stands the circular Altar15) with these devices: A.G.R.C., “Ad Gloriam Rosae Crucis;” or A.C.R.G., “Ad Crucis Rosae Gloriam,” followed by “Hoc Universi Compendium Unius Mihi Sepulchrum Feci,” ie., “Unto the Glory of the Rosy Cross, I have constructed this Sepulchre for myself as a compendium of the Universal Unity.” The rest of the Altar Symbolism is explained in the diagram.

After this explanation a prayer is offered up, and the Third Adept hands to the Aspirant the chain from the Altar, bidding him accept it as a bond of “suffering and self-sacrifice.” The Second Adept takes the dagger and cup from the Altar, and, dipping the dagger in the cup, marks a cross on the Aspirant’s forehead, after which he hands to the Aspirant the rose- cross symbol. Then the Third Adept opens the upper half of the Pastos, and says:]

And the Light shineth in the Darkness; but the Darkness comprehendeth it not.

[The Second Adept then orders the Aspirant to touch with his wand the rose and cross upon the breast of the form before him and say, “Out of the darkness let the light arise.”]

[The Chief Adept, without moving, says:]

Buried with that LIGHT in a mystical Death, rising again in a mystical resurrection, Cleansed and Purified through him our MASTER, O Brother of the Cross of the Rose! Like him, O Adepts of all ages, have ye toiled; like him have ye suffered Tribulation. Poverty, Torture, and Death have ye passed through. They have been but the purification of the Gold.
In the Alembic of thine Heart,
Through the Athanor of Affliction,
Seek thou the true stone of the Wise.

*             *             *             *             *             *             *

Quit thou this Vault, then, O Aspirant, with thine arms crossed upon thy breast, bearing in thy right hand the Crook of Mercy and in thy left hand the Scourge of Severity,16) the emblems of those Eternal Forces, betwixt which in equilibrium the {217} Universe dependeth: these forces whose reconciliation is the Key of Life, whose separation is evil and Death. …

[The Third Adept then continues Frater N.N.’s narrative, in which are mentioned the names of the early brothers. He ends by saying:]

Ex Deo Nascimur; In Jesu Morimur; Per Spiritum Sanctum Reviviscimus.

[The Pastos is then closed and the Aspirant quits the Vault, which is made ready for the third part of the Ceremony.]

Third Point.

(The Temple is arranged as in Diagram.)

[The Third Point commences as follows:}

Second Adept: and lo! Two angels in white, sitting, the one at the head and the other at the foot, where the body of the Master had lain; who said: “Why seek ye the living among the dead?”

Diagram 70.

The Temple in the Third Point of the 5°=6° Ritual.17)

Chief Adept: I am the Resurrection and the Life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die.

Second Adept: Behold the Image [directing attention to lower half of lid18) of the Justified One, crucified on the Cross of the Infernal Rivers of Death, and thus rescuing Malkuth from the Folds of the Red Dragon.

Third Adept: And being turned [directing attention to upper half] I saw seven golden light-bearers, and in the midst of the seven light-bearers, one like unto the Ben Adam, clothed with a garment down unto the foot, and girt with golden girdle. His head and His hair were white as snow, and His eyes as flaming fire. His feet like unto fine brass, as if they burned in a furnace; and His voice as the sound of many waters. And He had in His right hand Seven Stars, and out of His Mouth went the Sword of Flame, and His countenance was as the sun in its strength.

Chief Adept: I am the First and I am the Last, I am He that liveth but was dead, and behold I am alive for evermore, and hold the keys of Hell and of Death. {218}

Diagram 71.

The Lid of the Pastos.19)

[The “Second” and Third Adepts lead the Aspirant into the Vault; all kneel save the “Chief Adept,” who, extending his arms, says:] For I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. I am the Way, the Truth and the Life, no man cometh unto the Father but by Me. I am the Purified, I have passed through the Gates of Darkness unto Light, I have fought upon Earth for Good, I have finished my Work, I have entered into the Invisible. I am the Sun in his rising. I have passed through the hour of cloud and of night. I am Amoun, the Concealed One, the Opener of the Day. I am Osiris Onnophris, the Justified One. I am the Lord of Life triumphant over Death, there is no part of Me that is not of the Gods. I am the Preparer of the Pathway; the Rescuer unto the Light. Out of the Darkness let that Light arise! [At these words the Aspirant and the two “Adepts” bow their heads and say:] Before I was blind, but now I see. [Then the “Chief Adept” says:] I am the Reconciler with the Ineffable, I am the Dweller of the Invisible; let the white Brilliance of the Divine Spirit descend. [A short pause.] Arise now an Adeptus Minor of the Rose of Ruby and Cross of Gold, in the Sign of Osiris Slain. [The “Chief Adept” then explains to the Aspirant the Mystic number of this Grade ___ 21; the Pass-word Eheieh (HB:Heh HB:Yod HB:Heh HB:Aleph ); and the Key-word, INRI, after which he explains to him the diagram of the Minutum Mundum as follows:] {Illustration on page 219 described: “DIAGRAM 72. Minutum Mundum.” This is a standard Tree of Life diagram with the sephiroth as circles and the paths as bars. Each path is marked with words for the corresponding King Scale colors (see “777”, column XV). Each sephira is marked with the words of the corresponding Queen scale colors (see “777”, column XVI), Malkut quartered in the usual manner to give place to the four colors. In addition, each sephiroth is also marked with the Astrological correspondences from Liber “777”, column VI; done as symbols for the planets and English words for the remaining three.} Behold the diagram of “Minutum Mundum Sive Fundamentum Coloris” ___ “The Small Universe or the Foundation of Color.” Treasure it in thine heart and mark it well, seeing that therein is the Key of Nature. It is as thou seest the Diagram of the Sephiroth and Paths, with the appropriate colours attributed thereto. See that thou reveal it not to the profane, for many and great are its mysteries. Kether is the highest of all; and therein scintillates the Divine White Brilliance, concerning which it is not fitting that I should speak more fully. Chokmah is Grey (opalescent), the mixture of colours. {219} Binah is darkness (iridescence, black-opal), the absorption of colours; and thus is the Supernal Triad completed. In Kether is the root of Golden Glory, and thence is the Yellow reflected into Tiphereth. In Chokmah is the root of Blue, and this is reflected into Chesed. In Binah is the root of Red, and this is reflected into Geburah, and thus is the first reflected Triad completed. The beams of Chesed and Tiphereth meet in Netzach and yield Green. The beams of Geburah and Tiphereth meet in Hod and yield Orange-tawny. The beams of Chesed and Geburah fall in Jesod and yield Purple, and thus is the third Triad completed. And from the rays of the third Triad are these three colours shown in Malkuth, together with a fourth, which is their synthesis. For from the Orange-tawny of Hod and the greening nature of Netzach is reflected a certain greenish Citron ___ Citrine. From the Orange-tawny of mixed with the Puce of Yesod, prodeedeth a Red- russet brown–Russet. And from the Green and the Puce there cometh a certain other darkening Green–Olive. And the synthesis of all these is blackness and bordereth upon the Qliphoth. But the colours of the 22 Paths are derived from and find their root in those of the first reflected Triad of the Sephiroth (the three Supernals otherwise not entering into their composition), and thus are their positive colours formed. Unto Air, HB:Aleph , is ascribed the yellow colour of Tiphereth. Unto Water, HB:Mem , is ascribed the blue colour of Chesed. Unto Fire, HB:Shin , is ascribed the red colour of Geburah. The colours of Earth are to be found in Malkuth. Those of the planets are in the Rainbow thus: HB:Taw Saturn. Indigo. HB:Dalet Venus. Green. HB:Koph Jupiter. Violet. HB:Bet Mercury. Yellow. HB:Samekh {sic: HB:Peh }Mars. Scarlet. HB:Gemel Luna. Blue. HB:Resh Sol. Orange. Unto the signs of the Zodiac are ascribed the following: HB:Heh Aries. Scarlet. HB:Lamed Libra. Emerald. HB:Vau Taurus. Red-Orange. HB:Nun Scorpio. Greenish Blue. HB:Zain Gemini. Orange. HB:Peh {sic: HB:Samekh }Sagittarius. Deep Blue. HB:Chet Cancer. Amber. HB:Ayin Capricornus. Indigo. HB:Tet Leo. Greenish Yellow. HB:Tzaddi Aquarius. Violet. HB:Yod Virgo. Yellow-Green. HB:Qof Pisces. Crimson. {220} Further, thou wilt observe that the Colours of the Paths and the Sephiroth form a mutual balance and harmony in the Tree. … [The “Chief Adept” then greets the newly made adeptus Minor with the name of Frater Hodos Chamelionis. The “Second Adept” then explains the colours of the Crook and the Scourge, pointing out that the Crook is divided into the Colours symbolic of Kether, Air, Chokmah, Taurus, Chesed, Leo, Aries, Tiphereth, Capricornus and Hod. And the Scourge into those colours symbolzing Netzach, Scoripo, Tiphereth, Gemini, Binah, Cancer, Geburah and Water. The “Third Adept” then explains the Admission badge of the Sword and the Serpent, saying:] … The one is descending, the other ascending; the one is Fixed, the other is the Volatile; the one unites the Sephiroth and the other the Paths. Furthermore in the Serpent of Wisdom is shown the ascending spiral, and in the Sword the rush of the descending White Brilliance from beyond Kether. … {Illustration on page 221 described: “DIAGRAM 73. The Emblems on the Altar.” This is a circular device, three concentric rings such that the appearance is of a disk with a narrow anulus outside a slightly larger one, and the center mostly a large circle. In the exact center is a Hebrew letter Shin. Just above this is a rose cross. To the left is a black cup formed of a crescent above, circle in center and triangle below. To the right is a loose pile of chain. Below is a figure of three components: horizontal above a sword or long dagger with hilt to right; crossed below a crook with hook open to the center and diagonal to the upper right; crossed below a flail with three battens descending from the tip to the upper left.} {Illustration on page 221 described: “DIAGRAM 74. The Crook and Scourge.” This is a detail from Diagram 73. The Crook and flail are its subject. The two cross as has been said. The crossing point is in the center of the figure and the figure is thus “X” formed. The head of the flail is to the upper left and three battens droop from it. The battens are divided into three segments along the length of each, the upper marked Cancer, the middle marked Gimmel, the lower marked Water. The head of the flail is shaped somewhat like a simple smoking pipe with bowl downward and stem angled diagonally down to the right, forming the start of the shaft of the flail. This head is marked with a Hebrew letter Bet. Next down the shaft is a section marked with Gemini. The next section is under the intersection of the flail with the crook and is marked with Taw. Below this the shaft is sectioned again and marked with Scorpio. The lower right section and end of the flail shaft is marked with Nun. The head of the crook is a reverse “C” shape, slightly canted so that the opening begins with the shaft, continues in a curve to the right and terminates just above and to left of the center of curvature. The head of the crook is divided into sections, starting with the top: Koph, Air, Chet, Taurus, Chet, Leo. The staff of the crook is divided as is the staff of the flail, top section Aries, over intersection Taw, below intersection Capricorn, bottom Hay.} [This explanation being finished, the “Chief Adept” leads the Aspirant to the Diagram of the Mystic Titles and Grades, and says:] This is the symbolic mountain of God in the centre of the Universe, the Sacred Rosicrucian Mountain of Initiation, the Mystic Mountain of the Caverns, even the Mountain of Abiegnus. [This diagram shows a mountain crowned with light, and surrounded with darkness. At its base is the wall of Secrecy, whose sole gate is formed by the two pillars of Hermes. The ascent of the mountain is made by the Serpent of Wisdom. The explanation of this diagram being concluded, the “Second” and “Third” “Adepts” remove the Altar, and the “Chief Adept” completes the Third Point by instructing the Aspirant in the mystic symbolism of the Vault itself, as follows:] The Vault consists of three principal parts: (1) The Ceiling, a brilliant white. (2) the Heptagonal walls, of seven colours. (3) The Floor, chiefly black. The ceiling consists of a triangle, enclosing a Rose of twenty-two petals surrounded by a heptagram. On the triangle are the three Supernal Sephiroth, and in the heptangle the seven lower ones. {221} The Floor is black, having upon it also a triangle enclosed with a heptagram, bearing the titles of the Averse and Evil Sephiroth as shown by the Great Red Dragon with seven heads. In the midst of the Evil Triangle is the rescuing symbol of the Golden Cross united to the Red Rose of forty- nine petals. … “But the Whiteness above shineth the brighter for the Blackness which is beneath, and thus mayest thou at length comprehend that even the evil helpeth forward the good.” “And between that Light and that Darkness vibrate the seven colours of the Rainbow,” which are shown forth in the seven walls, each of which consists of forty squares representing the ten Sephiroth; the four Cherubim; the Eternal Spirit; the three Alchemic Principles; the three Elements; the seven Planets, and the twelve Signs. Upon the Altar is placed the Black Calvary Cross charged with a rose of twenty-five petals representing the counterchanged action of the Spirit and the four Elements. [All quit Vault.] {Illustration on page 222 described: “DIAGRAM 75. The Wall of the Vault.” This is a rectangular grid of squares, five across by eight high. A representation is below, save that the top row Scorpio symbol Scorpio used here is actually an eagle head, beak to left, on the diagram; and it may represent the eagle cherub instead of Scorpio. Ú___Â___Â___Â___Â___¿ ³ Taurus ³ Aquarius ³ < ³ Scorpio ³ Leo ³ Ã___Å___Å___Å___Å___´ ³ Salt ³ Mercury ³ HB:Koph ³ Water ³ Air ³ Ã___Å___Å___Å___Å___´ ³ Sulphur ³ HB:Bet ³ Saturn ³ HB:Chet ³ Dee ³ Ã___Å___Å___Å___Å___´ ³ Mars ³ HB:Gemel ³ Sun ³ HB:Chet ³ Jupiter ³ Ã___Å___Å___Å___Å___´ ³ Taurus ³ Aquarius ³ HB:Taw ³ Scorpio ³ Leo ³ Ã___Å___Å___Å___Å___´ ³ Mercury ³ HB:Heh ³ Moon ³ HB:Nun ³ Venus ³ Ã___Å___Å___Å___Å___´ ³ Capricorn ³ Libra ³ HB:Yod ³ Cancer ³ Aries ³ Ã___Å___Å___Å___Å___´ ³ Virgo ³ Gemini ³ HB:Mem ³ Pisces ³ Sagittarius ³ À___Á___Á___Á___Á___Ù {Illustration on page 222 described: “DIAGRAM 76. The Black Calvary Cross.” This is a large stylized rose in the form of a petaled and divided circle on the point of intersection of a large black Calvary Cross. The rose is divided into five sections by five radii, one radius straight down. Within the five partitions thus created, there are five petaled rings marked with colors. Top partition petals, top to center: Azure, Pink, Grey, Lt. Yellow and White. Upper right partition petals, outside to center: Purple, Indigo, Green, Lt. Azure, Blue. Lower right partition petals, outside to center: Russet, Orange, Pink, Purple, Red. Lower left partition petals, outside to center: Citrine Grey, Grey, Indigo, Russet, Black. Upper left partition petals, outside to center: Lemon Yellow, Green, Orange, Cit. Grey, Yellow.} {Illustrations on page facing page 222 described: This is a black and white halftone on clay paper. There are four illustrations in all, in order from upper left, clockwise: “DIAGRAM 77. The Ceiling of the Vault.” This is a heptagram inscribed within a heptagon such that both have a point to the top and a flat side to the bottom. Within the innermost heptagon, as formed by the intersection of the sides of the heptagram, is inscribed an upright equilateral triangle with points touching the innermost heptagon. All defining lines of these geometrical figures are heavy black. The field is white. The fourteen triangles formed about the periphery between the outer heptagon and the heptagram, along with the points of the heptagram, are inscribed with the following Hebrew, oriented to be read from the center of the figure and planetary symbols from the outside; clockwise from top: HB:Dalet HB:Samekh HB:Chet , Jupiter, HB:Taw HB:Vau HB:Koph HB:Lamed HB:Mem , Saturn, HB:Dalet HB:Vau HB:Samekh HB:Yod , Moon, HB:Dalet HB:Vau HB:Heh , Venus {SIC}, HB:Heh HB:Tzaddi HB:Nun , Mercury {SIC}, HB:Taw HB:Resh HB:Aleph HB:Peh HB:Taw , Sun, HB:Heh HB:Resh HB:Vau HB:Bet HB:Gemel , Mars. It would appear that the symbols for Venus and Mercury should be exchanged, and are deliberately incorrect in their placement on the diagram. The central triangle has the following Hebrew just inside the points, Clockwise from top: HB:Resh HB:Taw HB:Koph , HB:Heh HB:Mem HB:Koph HB:Chet , HB:Heh HB:Nun HB:Yod HB:Bet , all oriented to be read from the center. The center of this triangle is occupied by the rose of diagram 63, minus the small rose cross in the center of that earlier diagram. “DIAGRAM 78. The Floor of the Vault.” This is a heptagram inscribed within a heptagon such that both have a point to the top and a flat side to the bottom. There is an inverted equilateral triangle exactly inscribed within the central hollow of the heptagram, The sides of the heptagram every other point, forming isosceles triangles with the sides of the heptagon and additional triangles alternating around the figure within the points of the heptagram, as in the case of diagram 77.. All lines so far described are white. The field is black. The lines of the heptagram interlace clockwise as: under then over. Partly obscured by the points of the large inner triangle is a scaly ring. Serpentine heads on curved necks issue from this ring over the white line base into each point triangle, at the 1/3 point along the base to the clockwise corner of each triangle. Thus, the heads on necks curve counter- clockwise outward from the ring, looking a bit like a rotary brush. The heads occupy the centers of the point triangles, parallel to the ring and facing counter-clockwise. There is Hebrew (see “777”, Col. VIII) written within each of the seven point triangles, just inward from the base and parallel to the base, oriented to be read from the center of the figure. Clockwise, from top: HB:Heh HB:Lamed HB:Koph HB:Shin HB:Ayin HB:Nun , HB:Taw HB:Yod HB:Lamed HB:Yod HB:Lamed , HB:Lamed HB:Aleph HB:Yod HB:Lamed HB:Mem {first letter missing: HB:Gemel }, HB:Lamed HB:Aleph HB:Mem HB:Samekh , HB:Qof HB:Resh HB:Tzaddi {SIC, s.b. HB:Zain } HB:Bet HB:Resh HB:Ayin , HB:Nun-final HB:Vau HB:Resh HB:Yod HB:Resh HB:Heh HB:Taw , HB:Bet HB:Vau {SIC, s.b. HB:Chet }HB:Lamed HB:Vau HB:Gemel . In the upper left point of the inner triangle, parallel to the upper base and read from the bottom is: HB:Lamed HB:Aleph HB:Yod HB:Resh HB:Taw HB:Samekh {SIC, s.b. HB:Lamed HB:Aleph HB:Yod HB:Resh HB:Aleph HB:Taw HB:Aleph HB:Samekh }. In the upper right point, same orientation: HB:Lamed HB:Aleph HB:Yod HB:Gemel HB:Vau HB:Ayin . In the lower point, in this configuration is written HB:Mem-final HB:Vau HB:Aleph HB:Taw HB:Aleph HB:Yod HB:Lamed . In the center of the large triangle is a calvary cross with the 49 petaled rose, including four spikes ___ see description of diagram 80, next. “DIAGRAM 80. The Rose and Cross.” This is a large circular rose on a wide but stubby Greek cross. The circular rose throws arcs over the Greek cross about halfway along the arms. There are four sharp points extending outward from the circumference of the rose between the arms of the cross, one between each pair of adjacent arms. In the center of the rose there is a small circle visible. The petals of the rose are arranged in seven circular rings of seven petals each. In each odd ring, starting with the outermost, there is one petal to the top. In each even ring there is one petal to the bottom. This arrangement allows the petals to overlap the joinings between petals from the inside to the outside. “DIAGRAM 79. The Circular Altar.” This is a circular device. The outermost ring is simply a thick black line. Next is a white ring with writing, a thin black line and finally a white ring with writing. Within the last ring is a large black disk. The disk has the Hebrew letter Shin in white in the center. There are four other circles at top, bottom, left and right within the disk. These are defined by a thin white ring, black circle and thicker white ring with lettering. In the center of each of these smaller circles, on a black field, is a head of a cherub. The top has a lion head facing left, Yod above head. The bottom has a human head with neck and start of chest, facing forward, Vau above head. The left has an eagle head facing left, Hay above head. The right has a bull headfacing forward, Hay above head. All four have two wings extending from the bottom and arched around the sides within the inner circle, like laurels. The lettering in the wide rings on these four circles arcs across the top of each. Over the Lion: “NEQVA QVAM VACUUM”. Over the Bull: “LEGIS JVGVM”. Over the Human: “DEI GLORIA INTACTA”. Over the Eagle: “LIBERTAS EVANGELII”. The outer white ring of the large circle has the following text: Top, oriented to be read from outside: “A.C.R.G. A.G.R.C.”. Upper right, read from inside: “HOC”. Right, read from inside: “VNVERSI”. Lower right, read from inside: “COMPENDIVM”. Bottom, read from inside: “VNIVS”. Lower left, read from inside: “MIHI”. Left, read from inside: “SEPVLCHRVM”. Upper left, read from inside: “FECI”. The inner white ring of the large circle has the following text: Top, read from outside: HB:Heh HB:Vau HB:Shin HB:Heh HB:Yod . Lower right, read from inside: “MIHI”. Lower left, read from inside: “OMNIA”.} [The “Chief Adept” then points out that the head end of the Pastos is white and is charged with a Golden Greek Cross and red rose of forty-nine petals,9 that the Foot is black, with a white Calvary Cross and Circle upon a pedestal or Da‹s of three {222} steps, and that on the sides are depicted the twenty-two colours of the paths between Light and Darkness. The Chief then gives the Aspirant the grip of this grade and the Third Point is finished.] {Illustration on page 223 described: “DIAGRAM 81. The Cross at the Foot of the Pastos.” This is a square in solid black with a structure in solid white defined on it. The structure is a Celtic cross on a three-step dais. This is seen as a cut-out. The dais occupies the bottom half, it is three horizontal rectangular blocks, graduated from large at the bottom to smallest at the top. There are no dividing lines and the blocks are symmetric, with equal steps and the upper being thrice the width of any one step, accommodating the width of the base of the cross as well as furnishing two steps to either side. The Celtic cross is a calvary cross with a ring intersecting the ends of the arms. The ring is marked off from the arms by black where it would touch them.} 9 See Diagram 80. {Illustration on page 223 approximated: E. Head End. Ú________________________________¿ ³ White ³ Ã__________Â__________Â__________´ ³Scarlet ³ ³ ³ ³ ³ Scarlet ³ ³ Ã__________´ ³ ³ ³Red Ore. ³ ³ ³ ³ Ã__________´ ³ Ã__________´ ³ Scarlet ³ ³Orange ³ Orange ³ ³ ³ ³ ³ ³ Ã__________´ ³ ³ ³Amber Ã__________´ ³ ³ ³ ³ ³ Ã__________´ Yellow Ã__________´ ³G. Yellow ³ ³ ³ ³ ³ ³ ³ Ã__________Å__________´ ³ ³Y. Green ³ ³ ³ ³ ³ Green ³ Yellow ³ Ã__________´ ³ ³ ³Emerald ³ ³ ³ ³ Ã__________´ ³ Ã__________´ ³ ³ ³G. Blue ³ Blue ³ ³ ³ ³ ³ ³ Ã__________´ Ã__________´ ³Blue Ã__________´ ³ ³ ³ ³ ³ Ã__________´ Indigo ³ ³ ³Indigo ³ ³ ³ ³ ³ ³ Blue ³ Ã__________Å__________´ ³ ³Violet ³ ³ ³ ³ ³ ³ ³ Ã__________´ Violet ³ ³ ³Crimson ³ ³ ³ ³ ³ ³ ³ Ã__________Á__________Á__________´ ³ Black ³ À________________________________Ù DIAGRAM 82. The Side of the Pastos.} “ “THE CLOSING” [The “Chief Adept” asks the very honoured Fratres and Sorores to help him close the Vault of the Adepts, and then says as he rises and closes the door:] “Post centum viginti annos patebo.” Thus have I closed the Vault of the Adepts, in the Mystic Mountain of Abiegnus. “Third Adept:” Ex Deo Nascimur. “Second Adept:” In Jeheshuah Morimur. “Chief Adept:” Per Sanctum Spiritum Reviviscimus. [All present give the LVX sign in silence.] The following explanation of the above ritual by P. we give below in its entirety, for it is a great help in properly understanding the 5°=“6°” Ceremony. The reader must, however, bear in mind that it was not written till nearly three years after the present date, and this fact no doubt accounts for several Eastern expressions of thought creeping in. FRATER P.’S SKETCH FOR AN EXPLANATION OF THE 5°=“6°” RITUAL OF ADEPTUS MINOR. In this Grade there are three officers: Isis, Apophis, (replaced by Horus) and Osiris. Chesed, Geburah, Tiphereth. Yet their functions are in a sense counterchanged, the Chief Adept representing {223} Osiris in the main ceremony, and the Third Adept reflecting the benignant character of Isis. The knocks which open the ceremony are seven, as it is written: “He made them Six; and for the seventh He cast into the midst of them the Fire of the Sun.” For Tiphereth 5°=“6°” is a Solar degree. After this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony. “ “”THE FIRST VIBRATION.” Not only are the knocks symbolic of the Hexagram as above; but they refer to the moving of the Divine Spirit of Fire upon the Waters. For this is the First Breath of the Light, a brooding thereof. “ “THE SECOND VIBRATION.” The Second appearance of the Light is as a flash of Lightning; the Flaming Sword. This is shown by 21, the number of Eheieh, the Divine Name of Kether; then the Tiphereth symbol of the Vault; and last the centre of the Earth affirmed in turn. This descent from Kether to Malkuth formulates the Flaming Sword, and thus is the Light invoked in the second place. The Seal is IAO, IHShVH=“17” + 326=“343” x 7 x 7, “i.e.”, 7 made into a cube, the formation of the Stone of the Wise from the seven-fold regimen, and the fixation of the Wanderers (the seven planets, or of the volatile.). 777=“One” is She the Ruach Elohim of Lives, and the Flaming Sword, and Olahm ha Qliphoth. Moreover 17 is the Svastika and IHShVH ___ the Pentagram again, the marriage of Isis and Osiris (as shown by the signs in the key-word). Now the Flaming Sword is a swift and transitory symbol; the solidity and permanence of Light is given in the pyramidal symbol. But the Flaming Sword is always the Beginning after the Ruach Elohim hath moved upon the surface of the waters; as here, so in the further ritual. Further, they being now in Tiphereth, they will formulate that which is Kether in Tiphereth, the Rose and Cross. The Key to the Vault is the Rose and Cross ___ Life. That which is alive is buried there: not that which is dead in very truth. Also we must first be crucified. Also the Rose and Cross resumes INRI. Now INRI conceals IAO, and IAO besides its Apophis signification (for IAO is the Gnostic Name of the Most High IAIDA) is Amoun descending ___ He, the Concealed One! when Isis and Osiris are united. It is the Ankh which is held in the hand of Chesed, and reveals the man whose majesty is that of the ten Sephiroth (which are combined in the Ankh);10 but in a passive way. This and the wands are the {224} correlatives of the Serpent and the Sword; 10 See Diagram 61. for the Sword is active, the Serpent passive, while the active Wand11 in each case is of the paths, and the passive Ankh of the Sephiroth. The Ankh is held by the Kether band, seeing that to Kether alone should we hold fast in the passive reception of light (passive because it is held in the left hand); in order to project light, &c, we have a wand in our “right” hand, and this is held in different ways for different purposes. On the breast, Tiphereth in equilibrium, we have the twenty-two letters as a rose; the nine Planets, five Elements and three Alchemicals as a Cross (39=“IHVH” + AChD), in all sixty-one symbols,12 “i.e.”, the AIN (=“61)” is thus denoted. The Rose and Cross being united, they bring down into the centre of all the Divine White Brilliance of Kether, in which is shown another Rose Cross, no longer of divided light, but Ruby of the Holy Spirit; of Gold, the Glory of the Light; of Green rays because Isis shines forth ___ a new Creation. This higher Rose Cross is again the mystery of the Higher Genius descending into Kether, when the Lower is in Tiphereth established. For in all things are higher and lower; “e.g.”, Binah, Chesed and Hod are all Water, but in a different manner and degree13. “ “”THE WANDS.”14 Isis hath the wand of Thoth, its head being in Kether and its bands showing HB:Nun-final HB:Mem HB:Aleph ,=“HB:Shin” HB:Taw HB:Mem HB:Aleph , which shows Chesed HB:Dalet as summing the Supernals.15 Horus hath the wand of Osiris his Father. Osiris hath the wand of Isis his Mother. Note especially Mercury in Virgo: The Thoth-wand for Isis. Sun in Leo: The Osiris-wand for Horus.16 Venus in Taurus: The Isis-wand for Osiris. All are thus linked with the Higher. Also we add Mercury Virgo Sun Leo Venus Taurus and obtain 231=“0” + 1 + … + 21=“the” Sum of the Numbers of the Keys of the Tarot. Further, Amoun ___ the Winged Globe ___ is again shown when Isis and Osiris are united. Further, 5 + 9 + 14 (the bands on the wands)=“28” Power HB:Chet HB:Koph , for these are the total of the Bands thereon. Also the Globe is Light, the Phoenix Life, the Lotus Love. (Symbol of Binary, The “Prong,” see Dante. This prong points downwards. Arms of Typhon in 16th key.) They also show the development of creation (Lotus wand) operated by rebirth (Phoenix wand), presided over by the Kerubic working and the Everlasting wings (Chief Adept’s wand). {225} We now turn to the important symbolism of the number 120. It is HB:Chet HB:Mem HB:Samekh {sic: ?HB:Koph HB:Mem HB:Samekh ?} and the arrow hieroglyph which has been sufficiently explained in Z. and the Portal Ritual. It emphasises the Pentagram formula17, that only the purified man IHShVH can enter here. Also 120=“4” x 5 x 6 (Chesed, Geburah, Tiphereth). It is 12, HVA, divided in the 10 Sephiroth. In Coptic, IHO=“120” by shape=“Virgo” Aries Capricorn=“Yetziratically” 85=“a” flower or cup. The previous symbols have formulated the Rainbow, and this is the arrow cleaving them. The “Chief” “Adept” now begins a new vibration with a knock, the shrine and Adepti having formulated the Great Work. This second vibration may be read hieroglyphically as follows: 11 The three wands contain the twenty-two Paths. See Diagrams 64, 65, 66. 12 See Diagram 63. 13 See Diagram 63. 14 See Diagrams 64, 65, 66. 15 The Three Supernals are in a way summed in Chesed, HB:Dalet being the dividing-line. 16 Not Mars in Scorpio. 17 That is, 1 x 2 x 3 x 4 x 5=“120.” By the Sephiroth and the Paths we work; the Rose and Cross united, we are; and Kether is in our Tiphereths by Light, Life, and Love, reached by the path cleaving the Rainbow. This, therefore, seals all present as adepts, and also serves to equilibrate perfectly the Vault for reception of the light, while also formulating the first beginnings of that Light. “ “”THE THIRD VIBRATION.” All face East to salute the rising sun. The door is opened wide, since the great Work is formulated, and the three Adepti formulate by their position the Triangle of the Supernals, as if it descended from the Roof of the Vault. Then by joining their Wands and Ankhs they formulate the Pyramid ___ (is not this Vault of Abiegnus the Chamber of the King in the Great Pyramid of Cheops?) ___ the most stable of forms, the three showing forth the four, since the Triangles form a tetrahedron18. For HB:Nun-final HB:Mem HB:Aleph occultly spelleth 741=“HB:Shin” HB:Taw HB:Mem HB:Aleph . Also the Pyramid=“4” x 3=“12” HVA. Thus also each hath 3 letters of 3 words, but all together seal each 3 within a fourth, the synthesis of the 3. Note also: HB:Yod=“fire” in hHB:Vau HB:Heh HB:Yod , Scorpio is the Water Cherub. That he is Amoun also is shown by the Eagle whose wings are those of the Winged Globe. The Sun shineth in the Air.19 But in the signs they are united first of all in the Sign of Light, +. The LVX differentiates this light, as is explained in the Ritual itself. “ “”First Point.” Know ye that the whole Object of the Ritual is to unite the Postulant with Osiris, represented by the Chief Adept, save when he again taketh his Wand and Ankh and instructeth the Postulant, and is Isis, the Revealer of the Mysteries. In the first point the Chief Adept does not appear. He is the slain and hidden Osiris in the nether world. Therefore the Postulant in order to be identified with him must be slain. He is {226} also to be put though the IAO formula of Creation, Death and Resurrection, in a lesser way, interwoven with the greater. Thus his first admission is of “mourning.” The “Second Adept” is still Horus. But the “Third Adept” is now Anubis. Introducing Adept is still Themis. They are, as it were, the guardians of the body of the slain Osiris. For initials ‘, c and Theta see Z. explanation in 0°=“0°” Ritual. A, (Knock) commences the new Vibration. He is prepared by Themis. The alarm of HB:Yod HB:Yod HB:Yod HB:Yod ‘ HB:Yod places the 4 before the 1, and Anubis at once challenges. The Aspirant, not waiting for his Higher Self (Theta ) to speak, assumes the Horus formula (wearing his lamen), and seeketh to take by force the Kingdom of Heaven. Horus arises as it were insulted. He, the chief Guardian of the Tomb ___ shall this one enter, the not even initiated? The Sword and Serpent are given back to him, but not yet united as in the Rose Cross. He is therefore clothed in black to show his uninitiated state and the darkness in which he walks; his hands are bound; the middle pillar only is free; yet is there also a chain about his neck, the binding of Da„th,20 so that the Higher and Lower Wills may connect. But his 18 WEH NOTE: Yet the great pyramid is not a tetrahedron, having as it does five faces, four being triangles and the fifth a square base ___ thus being a half-octahedron. 19 These three are united in the fourth ___ Earth, because the second h is the Earthly sign of Virgo. 20 Da„th prevents his lower will connecting with his higher will. Tiphereth is not bound: his Lower Will must of itself aspire. This time is “One” Knock given as it were for very feebleness of nature, yet formulating Kether. The Higher Self now speaks for Postulant, and they are admitted by the Aspiration of Postulant (Serpent) and the Divine Light descending in answer (Flaming Sword), as it is written “While he was yet a great way off, his father saw him and ran ____.” He hath returned, showing the value of persistent Will. The Serpent and Flaming Sword are Wisdom and Strength, the slow but subtle movement of the Serpent, the rush of the Lightning flash, caring naught for obstacles. These conjoint are 32,21 that is, the joining of Arikh and Zauir Anpin in AHIHVH (32). And 32=“ChZIZ” (lightnings) ZKH (was pure) and LB (heart); also LB=“LibraMercury” ___ the Equilibration of Creation. Also, though the force of his obligation is shown as binding, ___ note well that it is also that force which admits him. The Aspirant cannot even kneel without help. “ “”Prayer of the Second Adept” Formulates Chesed, Geburah, and Tiphereth, the Triangle Water, and finally Kether, as it is written: “And the Ruach Elohim moved upon the face of the waters.” This is an invocation of the higher and the first formulation of the Light in the Postulate (“cf.” Opening ___ the Knock). {227} His hands are unbound that he may help himself. The humility lesson is formulated in Ruach, and Da„th is rebuked openly (as chain does so occultly). Aspirant must rise unaided; and the only help his initiators can give him is to force him to kneel. “ “Charge to Aspirant.” Black is not only evil; it is the “charge” (“i.e.”, flashing colour) of Spirit. Fraternal pity is formulated, as well as sympathy. The 120 (Sagittarius) is then formulated in Aspirant. Note that the Opening Symbolism, as it were, foreshadows that of the Ritual proper. This formula is also one of equilibration: “vide” explanation of the 14th Key in the Portal Ritual. The 3 and 7 are united in Aspirant, and also the 12. Thus is his Rose (22) formulated, while the five grades formulate his Cross (5 squares). The Aspirant is now the purified man, in touch with his Jechidah, “but in” “Kether only as yet.” His crucifixion equilibrates as well as binds, and formulates occultly the LVX. The purpose of his consenting is to raise the Rose Cross, “i.e.”, to bring redemption unto men. The adjuration to HVA follows, after which the Obligation, which consists of ten clauses, corresponding to the ten Sephiroth. The Kether of the man speaking binds the nine lower Sephiroth: “ “Chokmah,” which would (in its failure, since everything but Kether has an evil aspect) lack purity (by its duality; and devotion and service (by opposing itself to Kether). “ “Binah,” which would unveil mysteries. “ “Chesed,” which would rebel against authority and be slack in exercising it. “ “Geburah,” which would display its strength and boast thereof. “ “Tiphereth,” which would be normally the mere human Will. 21 The Sword, the Ten Sephiroth. The Serpent, the Twenty-two letters: together the Thirty-two paths. “ “Netzach,” which would fall unless Divine Names aided it; “vide” 4°=“7°” Altar Diagram, and Nogah is “natural” splendour, a mere bubble. “ “Hod,” which would talk and lie; its positive promise is sexual; for Mercury is hermaphrodite. “ “Jesod,” which is solid and sluggish, and would be idle and content with what it had done. “ “Malkuth,” which needs one to point out illusory nature of matter, and tree of Knowledge of Good and Evil. “ “The Stigmata.” Formulate the LVX Cross. “Cf.” Ateh, Malkuth, ve Geburah, ve Gedulah, le’ Olahm, AMEN. (The Stigmata being formed by touching the forehead, feet, right hand, left hand and heart.) {228} Thus the Sephiroth are equilibrated in both directions as in the Equinox Ritual.22 The Versicles will be seen to be very appropriate to each Sephira. This application of the Stigmata fixes the Light, as the Flaming Sword is a transitory Symbol (see Opening). The Aspirant may now resume his emblems; after which Themis commemorates the Life and Death of Osiris under the figure of Christian Rosenkreutz, as it were. “The Morning of Isis.” For Aspirant being now “dead,” Isis mourneth for him. But Aspirant also mourneth, that L sign may be formulated in him. She points out Rose Cross as an external emblem of the Completion of the Great Work. In the life of Jesus Christ the Master, the most notable events are ___ he is cloistered at 5; when 30 he takes disciples and begins ministrations. When 32 (paths and Sephiroth) he takes 4 others and is the One among the 7 (or the 3 and the 4=“12).” At 106 he dies (106 is “attained” and HB:Nun-final HB:Vau HB:Nun Scorpio). The symbolism of 120 having been accomplished, his tomb is found. This is the tomb of the Postulant. (Note Geomantic Angelic Symbolism of IAO and INRI.) The L Sign is the Svastika. (See Z in 0°=“0°” Ritual for meaning.) Also Svastika hath 17 squares showing IAO synthetical.23 And the Svastika includeth the Cross, “even as a child in the Womb of its Mother to develop itself anew,” &c. &c. (Cry of 29th AEthyr.)24 The Cubical Svastika hath 78 faces=“Tarot” and Mezla. It is also HB:Aleph=“Air” and Zero. It shows the Initiation of a Whirling Force. The V sign is that of Apophis and Typhon. It is the Y of Pythagoras; it is the arms flung up of the drowning man and therefore=“12th” key and HB:Mem . It is also the Horns of the mediaeval Devil. It shows the binding and apparent death of the force, without which it cannot come to any perfection. The X sign is that of the Pentagram. It showeth the Triumph of the Light. It is HB:Shin descended, and therefore Fire. Moreover the Pentagram formulateth the 10 Sephiroth. (Is not the Flaming Sword the Pentagram unwound?) It is the final rise in perfect equilibrium of the force. The whole is LVX. Showing the Light imperfect, until it hath descended into Hell. (Sowing ___ waiting ___ reaping. Cyst reproduction of some simple animals. Hibernation, &c.) The arms are stretched out and then refolded ___ effort and peace. The Cross Sign shows HB:Taw : and all four are thus AMThSh and AMN. The Vibrations pass with the Sun, of course. The Light being thus fixed in the Vault, all leave the same and the seal is given. 22 A Golden Dawn Ritual omitted here for lack of space. 23=“6” + 1 + 10=“17.” 24 See “The Elemental Calls of Dr. Dee.” “ “Second Point.” The Vault is opened in Tiphereth symbols in three words of three, four, and five letters each, (the Triangle, the Cross and the Pentagram), though IHSVH shows Pentagram INRI, Rose Cross, and conceals Cross, the Lux. {229} Note very carefully the interchanging symbols of the Adepti throughout. They are not separate, but overlap; and this shows the absolute necessity of a fraternal and sympathetic feeling. All repeat signs, as all partake of the Lux. The Postulant, bearing the wand of Isis, may pass within the gate of Isis (Venus). Also he bears the Ankh. The Postulant is led into the Vault; and he thus beginneth to tread down the forces of evil, which, be it well remembered, support him. He is placed in the North as in 0°=“0°,” but here he is not in the sign Taurus (redemption), but of Scorpio; for he is dead or disintegrated into his component parts. Also, as shown by “Libertas Evangelii,” he is in the position of free choice ___ his Lower Will must decide the result. The Seven are about him ___ the Universe watches his choice. Note the 7 x 40=“280” symbolism. For 280 is Sandalphon, who in 1°=“10°” made him a path: it is also MNTzPK, the five letters of Severity and judgment, and HB:Peh-final HB:Resh , terror, also HB:Resh HB:Ayin HB:Yod , the angel of the wood of the world of Assiah, since the greater part of it is sterile trees. The “Third Adept” is on the southern side of the Pastos ___ Themis as “Legis Jugum,” and Horus in the Fire position. Nobody is in the quarter of Air, where wait the other fragments of Postulant: his Nephesch being thus ready to be glorified. The attention of the Postulant is at once called to the Roof; his Lower Will looketh upwards, and he sees at last the “Invisible Lignt.” The Altar shows: (1) The Great Work as the compendium of Unity; (2) IHSVH Symbol accomplishing this and expanded within into five circles. This shows that the five principles of man must be united perfectly.25 The Lion and HB:Yod with the Rose Cross represents the First Cause, the Dawn, the Virgin Mother, and the Great Work. “Nequaquam Vaccum”26 shows that “Before Abraham was, I am!” The Eagle and HB:Heh with the Cup represent the Blood shed for the remission of sins, and the Chalice of the Stoistes. “Libertas Evangelii” shows free-will. The Man with HB:Vau and the dagger shows the “last Result.” HB:Vau is Taurus, the redemption. The Dagger is the means. For “Dei Gloria Intacta” is the end of all. And the Bull with h and Chain shows the Burial and the Earth, Life and Labour which accomplish all these things. “Legis Jugum” shows Destiny balancing free-will. {230} In the midst is HB:Shin and the Incense: now Incense requires Air, Fire, Water and Earth for its being: thus the whole table is shown in HB:Shin as the combination and centre of all, being the glory of the Vast Countenance. All this is brilliant and flashing: “i.e.”, equilibrated in itself and therefore a fit recipient of the Flashing Light: and brilliance is purity and energy. 25 JECHIDAH (Spirit) NESCHAMAH CHIAH (water) (Fire) RUACH (Air) NEPHESCH (Earth) 26 That is; nowhere a void. The other mottoes mean: the Freedom of the Gospel; the Unsullied Glory of God; and the Yoke of the Law, respectively. Now all kneel down and the Higher is again invoked. Postulant is fixed in Tiphereth and looking up to Kether. He again rejoices that he hath been crucified. Justice ariseth and taketh from him his Kether-wand and Ankh, and his own hands put the chain upon his neck, the symbol of earth and burial therein; and the Supreme Hour of Apophis is upon him, as it is written: “Eloi, Eloi, lamma sabacthani!” Also this chain of Earth refers to the great renunciation of the Ego, refusing Devachan27 and reassuming incarnation: not to the renunciation of Nirvana, which the mere purified man as such is not entitled to. Note also that Postulant himself now rebukes Da„th as the Second Adept did for him in the First Point. At this moment the Aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. But he is as the child unconscious of the Adept within him, and knoweth it not. He riseth not yet glorified, but as still upon the Cross. Themis now takes the Cup, or Lotus, and Dagger, or Cross, and the Death Symbol is dipped in the Resurrection Symbol, and the marks of LVX are again imprinted on him, as if to seal the prayer of the Second Adept. The Postulant now takes the Rose Cross and lifts it (as before for symbolism). Note also that this is the fourth element in the consecration (four pillars, &c., in 0°=“0°” Ritual). He then upholdeth the Rose Cross as if that were the object of his accepting the Chain. And now, having gained the right to take his Ruach with him in the Darkness, he may demand the Opening of the Pastos. The Altar is moved, “new heavens and new earth,” &c. The Pastos lid also, “Osiris no longer divided into glory and suffering, but central and perfect.” The “Third Adept” gives the Postulant his Wand and Ankh, thus again uniting him to Chesed (Isis L). Also “If ye be crucified,” &c., is said in marking the Chesed hand. The “Third Adept,” “And the Light,” &c. ___ showing Postulant that he is not dead but alive. Accordingly “Chief Adept” reaches out his Kether-wand to that Kether- centre of the Rose Cross above him, and in that act restores himself to life and consciousness thereof. The Higher Self descendeth for the second time and the man is united once more. The Osiris “Chief Adept” (not yet fully glorified, but in his death alive) formulates these ideas. The interchange of Chief Adept and Postulant now takes place completely with the {c}hange of weapons. Chief Adept becomes Isis, and instructs the Osiris in Chesed, her symbol. {231} It also shows the marriage of Isis and Osiris in the tomb, or that Isis hath descended to restore her son to life. Also Isis in the Pastos shows the winter and seed-time of earth, ___ Isis is also Persephone, be it well remembered! Third Aspirant seals all this in the Ruach and synthesises all with “Ex” “Deo Nascimur,” &c. &c. The Altar and lid are restored, showing that the full glorification is not yet. The Aspirant quits the Portal, showing that to complete the Great Work one must go out into the world and work. “ “”Third Point.” Represents IAO, the synthesis of that three-fold work. Osiris not only risen but glorified, for IAO is the name also of the Highest, as the Gnostics do assure us. Here then the “Chief Adept” is the glorified Osiris: the Postulant being only the risen Osiris. Again the Higher Genius is formulated. The 27 Heaven. Postulant is now well in touch with the Higher Soul in Kether; but has not yet “begun” the Great Work. The Pastos is without, “for it will never be wanted again.” But in south- east and north-east are the Grades and Minutum Mundum; the Serpent and the Flaming Sword are on the altar, also the Mystic Mountain of Abiegnus.28 The Empty Pastos is shown ___ there, if anywhere, is a void! The Risen Osiris contemplates his tomb, when suddenly he is called into the glory by Chief Adept’s voice from the place of HB:Yod , the world of Atziluth. But he knoweth it not; only his resurrection is fixed in his mind. He is called back further to his Cross, and then again he looketh forward, and a dim presentment of glory touches him. Then only doth the Postulant’s Ruach rise fully into Neschamah, and he nameth the Name of the Highest, and is forever beyond Hell and Death. The “Second Adept” says that Akasa29 (hearing) can hear Spirit. The door is flung wide open, so that no longer a dim sight of glory be, but the full wide-flowing influx of the Light, and the Osiris and his companions bend in awe and adoration at that mighty and terrible glory. Between Strength and Justice doth he kneel in the sign of his rising, and seeth again the Cross, not now of suffering, but only of Light. The God in His glory sayeth: “I am Amoun, the Concealed One,” not only Osiris the Justified. At the coming of that Glory they bow and shade their eyes from its brilliance: for what are the Sun and Moon to abide His presence? But now the Sun and Moon are Apollo and Artemis, Osiris and Isis; the Divine Eye is formulated from the Light of those eyes that are but as darkness, and the Osiris saith in very truth: “Before I was blind: now I see!” {232} The Great Light dawns, The Flashing Brilliance of the All-Pervading Spirit of the Gods descends: the Divine Spirit is upon him, and all bow in adoration of that White Glory. The Osiris stands, and by that sign uniteth himself with that Light. He faces the West, ready to shed light upon the World, and there in the Pyramid is the Great Work accomplished; for in his heart is Kether, the Centre of light, and the Rosy Cross is in his body, “i.e.”, his Nephesch is redeemed while his Mind is ever open to the Descending Floods of the Influx from the Higher. Now the Chief Adept is again Isis, and instructs. She formulateth AHIH and Tiphereth, and the light is finally fixed as the analysis of the Key Word, synthesising and uniting the symbolism of the entire ceremony again by the Pyramid formula. Minutum Mundum. The Light is shown divided and balanced in the Tree. Crook and Scourge. The Light is shown in the symbols of Osiris. Serpent and Sword. The Light-bearers run and return. Mystic Mountain of Abiegnus. The Abodes of Light are only reached by a steep ascent. The Vault is then explained on Microcosm lines. Note that 40 shows the 10 Sephiroth in the four worlds, or letters of the name. Aspirant is now in Water, and Chief Adept in Earth, to show how complete is their interchange. Chief Adept being naturally Water, Chesed; and Aspirant, Earth. The grip of the grade strengthens this. Right hand above left hand shows Nephthys above Isis, the Completed work. The wrists ___ the unity from which the five springs ___ are grasped=“Kether.” The Cross (hands crossed) is the means of doing this. 28 The explanation of this abstruse point has been unfortunately omitted by Frater P. This is to be regretted as the rest is so beautifully lucid. 29 See 777, Cols. lv., lxxv., pp. 16, 17. Note: if you “pull” in this position you initiate a whirling force. They regain positions. “ “Closing” The 120 is formulated and calleth forth the elemental Guardians. The Triangle of the Supernals is formulated, and the LVX signs close the whole with its synthetical glory, but they are given in silence, as showing forth that they have all attained unto the Peace of God which passeth understanding, to keep their hearts and minds through IHShVH our Lord. AMEN. By thus passing through the ritual of the 5°=“6°” Grade of Adeptus Minor, P., in part at least, unveiled that knowledge which he had set out in the 0°=“0°” ritual to discover. For as the first grade of the First Order endows the Neophyte with an unforgettable glimpse of that Higher Self, the {233} Augoeides, Genius, Holy Guardian Angel or Adonai; so does the first grade of the Second Order engender within him that divine spark, by drawing down upon the Aspirant the Genius in Pentecostal Flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an Adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the Master. From the commencement of this history we have ever found Frater P. valiantly battling with the Elemental Forces. As a hoodwinked Neophyte he was led into the colossal darkness of Malkuth to become a Zelator in the hidden mysteries of Earth. Here he found a Kingdom seemingly so balanced in its Scintillating Intelligence that he little suspected that its overwhelming glory was but the reflection of the Supernal Flame on the dark face of the Waters in which slept the invisible coils of the drowsing serpent of human will. Here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. Here again Existence, as the World Mystery, became to him the supreme riddle of the human Sphinx; and in his strivings to read it, in his doubts, which Minerva like sprang from his former certainties, he informed within himself the first letter of the Name of God, the Virgin impregnated by the one idea ___ the Vision of Adonai incarnated in her Son. Illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to {234} the illusive Foundation of Yesod, which in its apparent Equilibrium contains a falsified reflection of the Supreme path of the Fool. For, though its element is Air, it is not the AEthyr of Zero, the breath of Equilibrium, any more than Air as a mixture of Oxygen and Nitrogen is the Ether of Space. From Yesod he could look back upon Malkuth and be filled with an intense pity for all who still cling to its illusive Splendour; so also could he look up towards Kether (Kether in Yesod, though he knew it not), and burn with a joy not unmingled with sorrow at the apparent hopelessness of ever being able to climb so distant a peak. Thus would the heavens and hells seduce him from the path, the path of the Sun and the Angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. His present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the Supreme, and sought a greater independence by refusing to look at the clouded summit of the mountain whilst the lower slopes were unclimbed. Instead he said to himself, the next step is God to me, ay! God, and very God of very God: there is no other God than He.30 Thus through the strength of the eagle, whose eyes scorn the fire of the sun, did he learn to conquer {235} Hod, the Splendour of the mighty waters, the ever-flowing and fluctuating desires of life, which contains all the colours of the opal, each brother light dissolving into its sister counterpart, according as the position of the Aspirant changes. Here he learnt of the deceptions of desire; how they change, and only exist by perpetually changing. Yet also here he learnt how to slay them by wedding them to their opposites; but in the very act he only begat another mystery more terrible than the last, the mystery of Netzach. As fire may be victorious over water, or water over fire, so may victory itself leave the Victor doubly enslaved by his very Success. Until the present, Frater P. had always found some new cause for which to draw his sword; but now, though the blade was as bright and keen as ever, like a knight surrounded by crafty footpads in the night, he knew not which way to thrust, thought the danger which surrounded him he felt was greater than any that he had ever experienced before. This danger was, indeed, the seduction of things Supremely Material. For at this point on his journey, having mastered the three elements, he came nigh falling slave to the fourth; just as a warrior who has slain the King, and the Captain of the Guard, and even the Chief Eunuch who sleeps across the threshold of the Queen’s bed-chamber, may lose the Kingdom he has all but won amongst the soft seducing cushions of a fair woman’s couch, and only awake from his foolish sleep as the mallet drives the nail through his unguarded head. More valiant men have fallen in Netzach than ever fell in Malkuth, Yesod, and Hod combined, and more will fall in Tiphereth than ever fell in Netzach, and for the same reason, {236} and that is, that all Success is illusionary, the greatest illusion being to consider oneself Successful. It is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world’s attraction, becomes as an universe to itself. This cleaving of the Veil of the Vault of the Adepts is in truth the precipitation of the Jechidah from the elemental flux that goes to make man. The Virgin Mother of Malkuth, the Earth fecundated by Air, Water and Fire, is delivered of her Son the Spirit, who is the Adept reborn in the Vault as Christian Rosencreutz; not yet Adonai the Christ, the Son of God, but Adonai, Jehesuah, the Son of Man, Jesus the Carpenter who one day will fashion the Tree of Life into the image of the Supernal Christ. No longer is the Vision of Adonai a mere glimpse as of a flickering light without, lost in the distance of a great forest, but a light which burns as a lamp within a lantern, and which sheds its beams equally in all directions. It is here, when the Aspirant becomes a sun unto himself, entranced by the beauty of his children, his seemingly balanced thoughts,31 the 30 A person arriving at Kether of Malkuth is liable to mistake it for Kether of Kether, and so on with an ever-increasing likelihood until Kether of Kether is actually attained, when the one swallows the other as the Serpent swallows its tail and eventually itself. In Kether of Kether there is no thinking or thought, therefore no certainty or uncertainty. From Malkuth of Yesod three obsessing forces come into play, viz., Kether of Malkuth, which tempts the Aspirant to look back; the local temptations of all the Sephiroth of Yesod save Yesod of Yesod, which is the next; and Malkuth of Hod, which tempts him to run in Hod before he can walk in Yesod. 31 The Pillar of Mildness in the Tree of Life passes through the Sephiroth Kether, Tiphereth, Yesod and Malkuth which appear to be all equally balanced. This, however, is incorrect, for all save Kether, which is the point from which motion originates, are as marks set upon the pendulum of a clock, the nearer to Malkuth (the weight) the greater will be the space they move through, wandering planets and comets that obey his will, that he is liable to forget that though a sun to himself, he is nevertheless but an atom of the Glory Supernal, but a mote of dust dancing in the beam of the Eye Divine. This it arrives that he is as likely to be obsessed by the ordered harmony of things in Tiphereth, as the joys of the {237} discord of things obsessed him but a stage or tow below. As the sun vivifies so can it corrupt. Therefore by his own forces must he destroy his contentment by a self- explosion of discontent so terrific that the ordered universe governed by Spirit is not blown into Chaos, the Qliphoth, but out of Chaos, out of Cosmos itself, into a new world, a higher Equilibrium, a universe of colossal strength and power. If he tremble, he is lost; he must strain every nerve, every muscle, until his whole frame vibrates and flashes forth the magical Strength of the Sephira Geburah. Thus is the Magician begotten by devotion to the Great Work, and Work as Work alone can only gain for the Aspirant this exalted grade. He must strive beyond the hope of success; success is failure; he must strive beyond the hope of victory; victory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, and wrench the lingam of Shiva from between the loins of Sakti. Justice or Mercy are nothing to him; he, as Horus the child, must quench the one with the other, as his father Osiris quenched the Waters of Hod with the fires of Netzach. Good an Evil are his implements, for his work is still in the Kingdom of the Ruach. And so long as his strivings beget, conceive, and bear the fruits of a greater and nobler Work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. As Osiris he learnt to vanquish himself; rerisen as Horus he shall vanquish the world ___ ay! and who shall say me nay? the ultimate filaments of the hair of Nu. {238} conversely, the farther away the less.

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See “Liber O,” The Equinox, vol. i, No. 2.
{Illustration on page 209 described: “DIAGRAM 60. The Temple in the Opening and First Point of the 5° = 6° Ritual.” This is a rectangle of approximate 6×8 proportion, standing on a smaller face and representing a room. The upper half of the room is occupied by a heptagonal drawing. The outer heptagon has an inner one symmetrically inside a very little way from the outer, like the thickness of a wall. This heptagon is point up and side down. Within the inner heptagon is a unicursal heptagram, created by drawing lines between alternate vertices. Only the uppermost point has any writing, the word “EAST”. The symbols of the planets are placed in the seven triangles formed between the inner angles of the heptagram and the sides of the double heptagon: clockwise from the top right: Jupiter, Saturn, Moon, Venus, Mercury, Sun and Mars. Dashed lines are used below the lowest face of the heptagon to indicate that that face is a door hinged on the left to open outward into the middle of the rectangular room. These words are written between the dashed lines indicating the open position of the door (vertically down in the diagram) and the dashed arc that indicates the clearance of the door’s swing: “Door with Elemental Tablets & Cherubic Emblems.” In the center of the heptagram is a figure made of an equilateral triangle beneath a rectangle beneath a circle. The circle is marked “ALTAR”, and its circumference is a ring. The rectangle also has a double line border and is marked at the inside top “PASTOS”. The circle covers the middle of the sides of the rectangle, and the rectangle slightly overlaps the heptagram at the top inner edge and slightly into the lower points. The equilateral triangle is beneath the two other figures and delineated by a single line edge. Only the upper points of the triangle are visible between the rectangular Pastos and the circular Altar. In the lower half of the rectangular room, the following symbols are displayed: Upper portion and to either side: two squares with upright equilateral triangles inside, the left identified as “Black Pillar” and the right as “White Pillar”. In the center of the lower half of the room is a rectangle with the word “Chief”. Somewhat above the bottom of the room are two rectangles in line with the pillars: the left is marked “Third” and the right is marked “Second”. In the center of the lower end of the room is a longer rectangle, below all the others and marked “Other Members”. Finally, at the bottom of the left side is a thin rectangle to indicate a closed door marked “Entrance”.}
See Diagram 80.
{Illustration on page 210 described: “DIAGRAM 61. The Egyptian Key of Life. The Crux Ansata.” This is a standard shape Ankh, but the figure is divided and marked as follows: The loop is divided into six sections, with the bottom extending in a wedge to the enter of the cross intersection. In the sections of the loop are placed Hebrew letters in circles, corresponding to the Sephiroth thusly: clockwise from top: Koph, Chet, Chet, Taw, Gemel, Bet. The inner tip of the right arm has Nun in a circle, while that of the left arm has Heh. The upper part of the lower upright has Yod in a circle. The bottom of the lower upright is divided from the upper part by a horizontal line, and the resulting trapezoid has two diagonals with a Mem in a circle at the point of intersection.}
{Illustration on page 210 described: “DIAGRAM 62. The reverse of the Complete Rose and Cross.” Shape: This is a calvary cross with three circular lobes at the end of each of the four arms. There is a hanging-ring at the top of the uppermost central lobe of the upper arm. At the exterior intersections of the arms are three angular points, the central one in each set larger and the two smaller flanking points partly beneath the central one. Within the upper arm and beneath the lobes are three Crosses of Malta, center one slightly higher into the lobe. Beneath this are these words:
A cross of Malta, centered, is below this text, completing the upper arm.
In the central intersection is found the following text:
In the center of the lower arm is found the following text:
(Mystic Name)
R.R. et A.C.
In the end of the right arm are the three alchemical symbols for SALT, MERCURY and SULFUR, left to right. These symbols are also in the end of the left arm, but they are reversed, right to left. (WEH NOTE: This figure is found in Franz Hartmann’s Cosmology, …Secret Symbols of the Rosicrucians of the sixteenth and seventeenth Centuries, Occult Publishing Co., Boston, 1888, plate # 1, facing page 16. This was reprinted in facsimile by Health Research in 1969. The same is to be found in Secret Symbols of the Rosicrucians of the 16th and 17th Centuries, Abdiel Lodge AMORC, 1967, page 34. See also M. Hall op cit. Students who might be a bit confused about the origins of Rosicrucianism may wish to contact a descendent of the Barony of Cassel c/o of Nephthys Lodge O.T.O. to get some family history about the pre-17th century Cassels who founded the R+C movement.)}
For a further account of these see “The Elemental Calls of Dr. Dee,” in Sloane MSS., British Museum.
{Illustration facing page 210 described: “Diagram 63. The complete Symbol of the Rose and Cross.” This is line art on glossy paper. The basic shape is identical to that of diagram 62, but this is the obverse of the Rose-Cross, created in the 19th century by the Golden Dawn. The original obverse was discarded by the G∴ D∴. Description of decorations follows: The three lobes on each arm contain the following alchemical symbols displayed radially oriented with the bottom of each symbol pointing toward the center of the device just inward on the arm: Upper lobes, left to right: Sulfur, Mercury, Salt. Lower lobes, left to right: Salt, Mercury, Sulfur. Right lobes, top to bottom: Sulfur, Salt, Mercury. Left lobes, top to bottom: Mercury, Sulfur, Salt. Next inward from the lobes and furnishing a center for orientation of the symbols of the lobes, each arm contains the same device, an upright pentagram interlaced for clock-wise trace. The five elemental symbols stand out beyond each point in the usual G∴ D∴ allocation, clockwise from top: Spirit, Water, Fire, Earth, Air. All four of these devices are oriented the same way, without regard to the placement on the cross. The device on the lower arm is further distinguished by being placed in the lower half of that arm, divided from the upper by a horizontal line, at the intersections of the drawn diagonals of the resultant square. Also in the lower arm, in the half just above this, is a hexagram composed of two clock-wise interlaced equilateral triangles, points to top and bottom. The center of this hexagram contains the symbol of the Sun, while the points have just beyond them the symbols of the remaining six ancient planets thusly: Clockwise from the top Saturn, Jupiter, Venus, Moon, Mercury, Mars. Note that the alchemical and planetary symbols for Mercury are different, the former ending in an arrow below the cross and the latter ending simply. The points at the exterior intersections are marked with the following, order: upper left, upper right, lower right, lower left. These are evidently to be read by transit and diagonal, rather than in the described order. Center point, upper half: astrological symbols of Virgo, Scorpio, Virgo, Sun. Center point, lower half: I, N, I, R. (for INRI) Minor point to counter-clockwise: L, V, (calvary cross), X. (for LVX+). Minor point to clockwise: I, A, I, O. (for IAOI). The entire center and intersection is occupied by a large figure, circular in general outline and extending into the arms. This has at its very center a calvary cross with five petaled stylized rose done in five equal sections with a petal at top. There are four points outward from the intersections of the cross and the figure is mostly contained in an open circle which would actually circumscribe a greek cross. This being a calvary cross, the lower arm extends into the next ring of the figure. The next ring outward from the center is composed of three petals, each holding one of the mother letters of the Hebrew alphabet. Clockwise from top: Aleph , Shin , Mem. This ring is partly overlapped by the lower arm of the inner calvary cross at the junction of the two lower petals. The next ring outward from the center is composed of seven petals, each holding one of the seven double letters of the Hebrew alphabet. Clockwise from 1 o’clock: Koph, Taw, Gemel, Dalet, Bet, Resh, Peh. The last ring outward from the center is composed of twelve petals, each holding one of the twelve single letters of the Hebrew alphabet. Clockwise from top: Heh, Qof, Tzaddi, Ayin, Samekh, Nun, Lamed, Yod, Tet, Chet, Zain, Vau.}
{Illustration on page 211 described and aproximated: “DIAGRAM 64. The Lotus Wand.” The top of the wand is crowned by a stylized half-open lotus flower (See Regardie’s “The Golden Dawn” for a detailed description) Beneath this is a white segment on the shaft. At the bottom of the shaft is a black segment to the very end. Between the white and black segments are twelve bands. These bands are paralleled to the left by a column of zodiacal symbols and to the right by Hebrew letters thusly:
Lotus Flower

Aries □ Heh
Taurus □ Vau
Gemini □ Zain
Cancer □ Chet
Leo □ Tet
Virgo □ Yod
Libra □ Lamed
Scorpio □ Nun
Sagittarius □ Samekh
Capricorn □ Ayin
Aquarius □ Tzaddi
Pisces □ Qof
(black) ■
{Illustration on page 211 described: “65. The Chief Adept’s Wand.” The top of the wand is a winged-sun disk or Ba-hadit. Extending down from this to either side along the upper quarter of the wand shaft are two uraeus serpents, facing to left and right. The serpent to the right wears the Egyptian red crown and that to the left the white crown. The shaft is divided into five sections with the lower four marked to the left by the symbols of the elements and the middle three with the Hebrew mother letters to the right. The five sections of the shaft are marked from top to bottom thusly: White, Dee Red Shin, Air Yellow Aleph, Water Blue Mem, Spirit Black.}
{Illustration on page 211 described: “DIAGRAM 66. The Phoenix Wand.” This wand is shaped like the Wes scepter, except that the slant top is clearly depicted as a head of Anubis with elongated ears. The top of the shaft is white and the fork to the bottom completes a black band. Between the white and black zones are seven bands with planetary symbols to the right and Hebrew letters to the left. From top to bottom these are: Mars Peh, Sun Resh, Mercury Bet, Venus Dalet, Moon Gemel, Saturn Taw, Jupiter Koph.}
For these signs see “Liber O,” The Equinox, vol. i, No. 2.
{Illustration facing page 212 described and approximated: This is a compound illustration containing the following elements: Element #1 (Air tablet): Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿ ³ r ³ Z ³ i ³ l ³ a ³ f ³ A ³ U ³ t ³ i ³ p ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ a ³ r ³ d ³ z ³ a ³ i ³ d ³ p ³ a ³ L ³ a ³ m ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ C ³ Z ³ o ³ n ³ S ³ a ³ r ³ O ³ Y ³ a ³ u ³ b ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ T ³ o ³ i ³ T ³ t ³ X ³ o ³ P ³ a ³ c ³ o ³ C ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ S ³ i ³ g ³ a ³ S ³ o ³ m ³ r ³ b ³ z ³ n ³ h ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ f ³ m ³ o ³ n ³ d ³ a ³ T ³ d ³ i ³ a ³ r ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ r ³ o ³ i ³ b ³ A ³ h ³ a ³ o ³ z ³ p ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ C ³ n ³ a ³ b ³ r ³ V ³ i ³ X ³ g ³ a ³ Z ³ d ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ i ³ i ³ i ³ t ³ T ³ p ³ a ³ i ³ o ³ a ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ A ³ b ³ a ³ m ³ o ³ o ³ o ³ a ³ C ³ V ³ c ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ N ³ a ³ o ³ c ³ o ³ T ³ t ³ n ³ p ³ r ³ a ³ T ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ c ³ a ³ n ³ m ³ a ³ g ³ o ³ t ³ r ³ o ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ S ³ h ³ i ³ a ³ L ³ r ³ a ³ p ³ m ³ Z ³ o ³ X ³ À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù Element #2 (Fire tablet): Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿ ³ d ³ o ³ n ³ p ³ a ³ T ³ d ³ a ³ n ³ v ³ a ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ L ³ o ³ a ³ G ³ e ³ o ³ o ³ b ³ a ³ v ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ P ³ a ³ m ³ n ³ o ³ O ³ G ³ m ³ d ³ n ³ m ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ a ³ p ³ l ³ s ³ T ³ e ³ d ³ e ³ c ³ a ³ o ³ P ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ S ³ c ³ m ³ i ³ o ³ o ³ n ³ A ³ m ³ l ³ o ³ X ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ V ³ a ³ r ³ S ³ G ³ d ³ L ³ b ³ r ³ i ³ a ³ P ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ i ³ P ³ t ³ e ³ a ³ a ³ P ³ d ³ o ³ c ³ e ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ P ³ S ³ V ³ a ³ c ³ n ³ r ³ Z ³ i ³ r ³ Z ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ S ³ i ³ o ³ d ³ a ³ o ³ i ³ n ³ r ³ Z ³ f ³ m ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ d ³ a ³ l ³ t ³ T ³ d ³ n ³ a ³ d ³ i ³ r ³ e ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ d ³ i ³ X ³ o ³ m ³ o ³ n ³ S ³ i ³ o ³ S ³ P ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ o ³ D ³ P ³ Z ³ i ³ a ³ P ³ a ³ n ³ l ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ r ³ g ³ O ³ a ³ n ³ n ³ Q ³ A ³ C ³ r ³ a ³ r ³ À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù Element #3 (Water tablet): Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿ ³ T ³ a ³ O ³ A ³ d ³ V ³ P ³ t ³ D ³ n ³ i ³ m ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ a ³ a ³ b ³ c ³ o ³ o ³ r ³ O ³ m ³ e ³ b ³ b ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ T ³ o ³ g ³ c ³ o ³ n ³ X ³ m ³ a ³ l ³ G ³ m ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ n ³ h ³ o ³ d ³ D ³ i ³ a ³ l ³ e ³ a ³ o ³ c ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ P ³ a ³ c ³ A ³ X ³ i ³ o ³ V ³ S ³ P ³ S ³y l³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ S ³ a ³ a ³ i ³ X ³ a ³ a ³ r ³ V ³ r ³ o ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ m ³ p ³ h ³ a ³ r ³ S ³ l ³ g ³ a ³ i ³ o ³ l ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ m ³ a ³ m ³ g ³ l ³ o ³ i ³ n ³ L ³ i ³ r ³ X ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ l ³ a ³ a ³ D ³ a ³ g ³ a ³ T ³ a ³ p ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ P ³ a ³ L ³ c ³ o ³ i ³ d ³ X ³ P ³ a ³ c ³ n ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ n ³ d ³ a ³ z ³ n ³ X ³ i ³ V ³ a ³ a ³ s ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ l ³ t ³ d ³ p ³ o ³ n ³ S ³ d ³ a ³ S ³ p ³ i ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ X ³ r ³ i ³ i ³ h ³ t ³ a ³ r ³ n ³ d ³ i ³ j ³ À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù Element #4 (Earth tablet): Ú___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___Â___¿ ³ b ³ o ³ a ³ Z ³ a ³ R ³ o ³ P ³ h ³ a ³ R ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ V ³ N ³ n ³ a ³ X ³ o ³ P ³ S ³ o ³ n ³ d ³ n ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ a ³ i ³ g ³ r ³ a ³ n ³ o ³ o ³ m ³ a ³ g ³ g ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ o ³ r ³ P ³ m ³ n ³ i ³ n ³ g ³ b ³ e ³ a ³ l ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ r ³ s ³ O ³ n ³ i ³ Z ³ i ³ r ³ l ³ e ³ m ³ u ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ i ³ Z ³ i ³ n ³ r ³ c ³ Z ³ i ³ a ³ M ³ h ³ l ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ m ³ o ³ r ³ d ³ i ³ a ³ l ³ h ³ C ³ t ³ G ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ A ³ o ³ C ³ a ³ n ³ C ³ h ³ t ³ a ³ S ³ o ³ m ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ A ³ r ³ b ³ i ³ Z ³ m ³ i ³ i ³ l ³ p ³ i ³ Z ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ O ³ p ³ a ³ n ³ a ³ l ³ a ³ m ³ S ³ m ³ a ³ l ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ d ³ o ³ l ³ o ³ p ³ i ³ n ³ i ³ a ³ n ³ b ³ a ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ r ³ X ³ p ³ a ³ o ³ c ³ S ³ i ³ Z ³ i ³ X ³ P ³ Ã___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___Å___´ ³ a ³ X ³ t ³ i ³ r ³ V ³ a ³ S ³ t ³ r ³ i ³ m ³ À___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Á___Ù Element #5 (Spirit tablet): Ú___Â___Â___Â___Â___¿ ³ e ³ x ³ a ³ r ³ p ³ Ã___Å___Å___Å___Å___´ ³ h ³ c ³ o ³ m ³ a ³ Ã___Å___Å___Å___Å___´ ³ n ³ a ³ n ³ t ³ a ³ Ã___Å___Å___Å___Å___´ ³ b ³ i ³ t ³ o ³ m ³ À___Á___Á___Á___Á___Ù Element #6: (Corner emblems) (Interior shape should actually be a circle with vertical and horizontal diameters, all lines doubled and intersections open within the crossed circle resulting). Ú__________________¿ ³ . ___ . ³ ³ . . ¿ Ú . . ³ ³ .. HB:Vau ³ ³ HB:Heh ³ ³ ³À____Ù À____Ù³ ³ ³ ³Ú____¿ Ú____¿³ ³ ³ .. HB:Heh ³ ³ HB:Yod .. ³ ³ . Ù À . ³ ³ ___ ³ À__________________Ù Here is the layout of the elements: Ú___________¿ Ú_____________¿ Ú___________¿ ³ ³ ³ ³ ³ ³ ³ # 6 ³ ³ # 1 ³ ³ # 6 ³ ³ ³ ³ ³ ³ ³ ³ ³ ³ (Air ³ ³ ³ ³ ³ ³ tablet) ³ ³ ³ À___________Ù ³ ³ À___________Ù À_____________Ù Ú_____________¿ Air Ú_____________¿ ³ ³ ³ ³ ³ # 4 ³ Ú_____¿ ³ # 2 ³ ³ ³ Spirit ³ # 5 ³ Dee ³ ³ ³ (Earth ³ À_____Ù ³ (Fire ³ ³ tablet) ³ .³ tablet) ³ ³ ³ ³ ³ À_____________Ù Water À_____________Ù Ú_____________¿ Ú___________¿ ³ ³ Ú___________¿ ³ ³ ³ # 3 ³ ³ ³ ³ ³ ³ ³ ³ ³ ³ # 6 ³ ³ (Water ³ ³ # 6 ³ ³ ³ ³ tablet) ³ ³ ³ ³ ³ ³ ³ ³ ³ À___________Ù À_____________Ù À___________Ù}
{Illustration on page 213 described: “DIAGRAM 68. The Cross of Suffering.” This is a Calvary Cross, evidently life-size. It has a scroll diagonally upward from left to right just below the top of the upper arm with the letters “I.N.R.I.”. There is a large open ring about the intersection of the arms, crossing the base of each arm in such fashion as to leave a wedge of light at the inner corners. There are four cords attached to the cross, one at the ends the left, right and lower arms, and one at the center of the cross.}
{Illustration on page 126 described: “DIAGRAM 69. The Temple in the Second Point of the 5°=6° Ritual.” This is the same room shown in diagram 60. The Heptagonal vault is shown without indication of a door, in the upper half of the room. The circular altar contains four symmetrically placed smaller circles, two above and two below, with the letters (counterclockwise from lower right): Yod, Heh, Vau, Heh. Between the upper two smaller circles is a calvary cross with rose in center. Other objects, including a cup and dagger are placed on the altar horizontally between the upper and lower pairs of smaller circles. Beneath the circular altar is seen the lid of the pastos, and a figure emerges from beneath the altar to the top: A head in Egyptian Nemeses with the top of a crook to the right and the top of a flail to the left. The lower half of the room is mainly occupied by the compound set of tablets etc. from diagram 67; with these words below: “The Elemental Tablets of the four Kerubic Emblems”. Flanking this at either side to the top are two pillars represented by upright equilateral triangles in squares. To the right is the White Pillar and to the left the Black Pillar. Directly beneath this set of tablets is a rectangle with “Aspirant” written in it. Below to the corners of the room are two rectangles with “2nd Adept” to the right and “3rd Adept” to the left.}
See Diagram 79.
See Diagram 74.
{Illustration on page 218 described: “DIAGRAM 70. The Temple in the Third Point of the 5°=6° Ritual.” This is the same room shown in diagram 60. The Heptagonal vault is shown in the upper half of the room, with a door ajar on the bottom side. The circular altar contains four symmetrically placed smaller circles, two above and two below, with the letters (counterclockwise from lower right): Yod, Heh, Vau, Heh. There is an object like the letter Shin placed on the altar horizontally between the upper and lower pairs of smaller circles. The pastos is not seen. On the lower point of the triangle are the words “Serpent and Sword Adm{?Admission?} Badges”. Above the upper left point of triangle is a vertical rectangle with the words “Minutum Mundum”. Above the upper right point of the triangle is a vertical rectangle with the words “Titles & Grades”. Dependent from the top horizontal line of the heptangle is a horizontal rectangle with “Chief A” written inside. The lower half of the room has at top the two pillars represented by squares, black to left and white to right. Between these squares is a horizontal rectangle with “2nd Adept”. Occupying the middle third of the lower half of the room are the Pastos to the left of center and the illustrated (see diagram 71 description) lid to the right, both shown as large vertical rectangles. There is a small horizontal rectangle at center bottom with “3rd Adept” marked inside. Inside the vertical rectangle to in the lower left corner, marking the entrance, is a smaller vertical rectangle with “Aspirant” written inside.}
See Diagram 71.
{Illustration facing page 218 described: “DIAGRAM 71. The Lid of the Pastos.” This is a black and white halftone tipped in on clayed paper. It is a long vertical rectangle, 7×19 proportions, divided into a gray (white?) background half on top and a black background half on bottom. In the top half is a floating figure of Jehovah, head gloried by rays forming a right canted star of one off vertical point and two off horizontal points, not outlined and two ancillary rays extending between the upper and lower points to 3/4 circumference. To the left, the hand of the figure is extended palmer to front with all fingers spread except the 2nd and 3rd which are straight but joined. There are seven hexagonal stars about this hand, one in center. Each star has a dot in center and is haloed by radial rays. The stars are not exactly aligned in point orientation. To the right of the figure, left hand of the figure itself holds an open book, pages facing front across part of torso. The figure is full bearded and draped in a loose and voluminous robe. The tips of two feet can be seen just barely at the bottom of the robe, toes down and shod. There is a girdle suggested about the waist. Issuing from the lips of the figure toward the right of the diagram is the traditional sword of the Tree of Life. Its turnings are sharp angles with a dot inside for each of the Sephiroth, Tipheret of course on a straight segment. There are seven burning oil lamps associated with each of the lower seven Sephirotic dots: Those of Chesed, Geburah, Netzach and Hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. The lamp of Tipheret is just below the dot on the sword, handle to right of the drawing. That of Yesod is just above, same orientation. That of Malkut is below the tip of the sword, same orientation. There are two semicircular bands, defined by four arcs and with the arcs to top. The first intercepts the position of Tipheret, underneath the figure. The second intercepts the center of the segment between Yesod and Malkut, underneath the figure. These arcs are truncated without closure in an imaginary line just above the bole of the lower lamp. The lower half of the figure contains a large calvary cross. A large crown of five hollow triangular points hovers above the top arm. A diagonal scroll crosses from left and up to right on this arm, with “I.N.R.I.” inside. There is a small figure of the crucified and thorn- crowned Christ on the cross, corpus occupying only the lower arm and the two side arms, with substantial extension of cross beyond the figure. The head is in the center intersection, canted slightly downward to the left. Coiling about and below the base arm is the serpent of seven heads, one horn each, mouths open and tongue drooping. The lower coil is complexly looped. Two heads are in space, near two dots to left and right below the cross-piece. Two more are parallel to these on the cross-piece, after looping the arms of the corpus. One head is just touching the I.N.R.I. scroll with a horn, near a dot just above the head of the corpus. One head dips slightly to touch a dot in the side of the corpus. The last head dips to touch a dot just below the knees of the corpus.}


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