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HODOS CHAMELIONIS

CONCERNING THE TREE OF LIFE

This is the Book of the Path of the Chameleon - the knowledge of the colours of the forces which lie beyond the physical universe. Study thou well that saying of Hermes ‘that which is below is like that which is above,’ for if that which is below is conformed according to the Law of the Concealed One Great is his Name - be thou well assured that the closer thou adherest unto the Law of the Universe in thy working, by so much the more is thy Magical working just and true.

Recall what was said unto thee in the Ritual of the Paths of the Portal of the Vault of the Adepti. ‘Therefore, by the straight and narrow path of Samekh, let the Philosophus advance like the arrow from the Bow of Qesheth. Now Qesheth the Bow is the Rainbow of Promise stretched above the earth, whose name is formed from the letters of the Paths leading from Malkuth. If then it be by the Path of Samekh that the Philosophus should advance to the knowledge of the Adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of Death and the Devil, he must have a perfect and absolute knowledge of the Bow, ere he can follow the Path of the Arrow. But the Bow is of brilliant and perfect colour, whose analysis and synthesis yield others of the same scale, and hence is this book entitled “The Book of the Path of the Chameleon” - that Path, namely which ascendeth alone through the force of Qesheth, the Bow.

And if thy knowledge and application of the outer knowledge, which thou hast already learned, be faulty and incorrect how wilt thou be able to keep thyself from turning aside unto thy hurt? Therefore, learn not knowledge by rate only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself for only he that humbleth himself shall be exalted. Magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the Vast and Concealed One.

This is the explanation of the first diagram of the Paths - the Sephiroth being in the feminine scale and the Paths in the masculine or King’s scale. It is the Key of the Forces which lie in Qesheth the Bow. Treasure it in thy heart and mark it well, seeing that therein is the key or nature. Meditate on it and reveal it not unto the profane, for many and great are its mysteries.

There are four scales of colour which correspond to the Four Worlds. They are:

King Scale

Atziluth

Wands

Yod

Fire

Queen Scale

Briah

Cups

Heh

Water

Knight Scale

Yetzirah

Swords

Vau

Air

Knave Scale

Assiah

Pentacles

Heh

Earth

 

The colours differ according to the World or aspect of the Great Name they represent:

 

 

 

Thus Samekh in:

King Scale

Deep Blue

Queen Scale

Yellow

Knight Scale

Green

Knave Scale

Grey Blue

 

 

 

Tiphareth in:

King Scale

Rose

Queen Scale

Gold

Knight Scale

Pink

Knave Scale

Tawny Yellow

 

 

The TREE OF LIFE for the use of an Adeptus Minor is compounded of the first two scales. The SEPHIROTH are in the feminine, passive, or Queen Scale. The PATHS are in the masculine, active, or King Scale. It thus represents the forces of ATZILUTH in the PATHS uniting the SEPHIROTH as reflected in the Briatic World, one of the possible arrangements of the powers inherent in YOD HE of the GREAT NAME.

First are the Feminine colours of the Sephiroth, the Queen’s Scale. In Kether is the Divine White Brilliance, the scintillation and corruscation of the Divine Glory that Light which lighteth the universe - that Light which surpasseth the glory of the Sun and besi4e which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. And the Sphere of its Operation is called Rashith ha-Gilgalim, the beginning of whirling (or whirls, or whorls), the Primum Mobile or First Mover, which bestoweth the gift of life in all things and filleth the whole Universe. And Eheieh is the Name of the Divine Essence in Kether. Its Archangel is the Prince of Countenances Metatron or Metraton, He who bringeth others before the face of God. The Name of its Order of Angels is called Chaioth ha-Qadesh, the Holy Living Creatures, which are also called the Order of Seraphim.

In Chokmah is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there were a brilliant glory. And the Sphere of its influence is in Masloth, the Starry Heavens, wherein it disposeth the forms of things. Yah is the Divine Ideal Wisdom, and its Archangel is Ratziel, the Prince or Princes of the knowledge of hidden and concealed things, and the name of its Order of Angels is Auphanim, the Wheels or the Whirling Forces which are also called the Order of Kerubim.

In Binah is a thick darkness which yet veileth the Divine Glory in which all colours are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the Supernal Light. Thus is the Supernal Triad completed. And the Sphere of its Operation is Shabbathai, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of the planet Saturn. Jehovah Elohim is the perfection of Creation and the Life of the World to Come. Its Archangel is Tzaphqiel, the Prince of the Spiritual Strife against Evil, and the Name of the Order of Angels is Aralim, the Strong and Mighty Ones who are also called the Order of Thrones. The Angel Yophiel is also referred unto Binah.

In Chokmah is the Radix of blue and thence is there a blue colour pure and primitive, and glistening with a spiritual Light which is reflected unto Chesed. And the Sphere of its Operation is called Tzedek or Justice and it fashioneth the images of material things, bestowing peace and mercy; and it ruleth the sphere of the action of the planet Jupiter. Al is the title of a God strong and mighty, ruling in Glory, Magnificence and Grace. The Archangel of Chesed is Tzadkiel, the prince of Mercy and Beneficence, and the Name of the Order of Angels is Chashmalim Brilliant Ones, who are also called the Order of Dominions or Dominations. The Sephirah Chesed is also called Gedulah or Magnificence and Glory.

In Binah is the Radix of Red, and therein is there a red colour, pure and scintillating and flashing with flame which is reflected unto Geburah. The Sphere of its Operation is called Madim or violent rushing Force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming Sword of an avenging God. It ruleth the Sphere of Action of the Planet Mars. Elohim Gibor is the Elohim, Mighty and Terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. Its Archangel is Kamael the Prince of Strength and Courage, and the Name of the Order of Angels is Seraphim the Flaming Ones who are also called the Order of Powers. The Sephirah Chesed is also called Gedulah or Magnificence and Glory, and the Sephirah Geburah is also called Pachad Terror and Fear.

In Kether is the Radix of a Golden Glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto Tiphareth. Thus is the first reflected Triad completed. The Sphere of its operation is that of Shemesh, the Solar Light, and bestoweth Life, Light and Brilliancy in metallic matter, and it ruleth the sphere of action of the Sun. Yhvh Eloah va-Daath is a God of Knowledge and Wisdom, ruling over the Light of the Universe; and its Archangel is Raphael, the Prince of Brightness, Beauty and Life. The Name of the Order of Angels is Melechim or Malakim, that is Kings or Angelic Kings, who are also called the Order of Virtues, Angels and Rulers. The Angels Peniel and Pelial are also referred unto this Sephirah. It especially rules the Mineral world.

The beams of Chesed and of Tiphareth meet in Netzach and thence in Netzach arises a green, pure, brilliant, liquid, and gleaming like an emerald. The Sphere of its operations is that of Nogah or External Splendour, producing zeal, love, harmony, and it ruleth the Sphere of Action of the Planet Venus and the nature of the Vegetable World. Jehovah Tzabaoth is a God of Hosts and of Armies, of Triumph and of Victory, ruling the Universe in Justice and Eternity. Its Archangel Hanial is the Prince of Love and Harmony, and the Name of the Order of Angels is Elohim or gods who are also called the Order of Principalities. The Angel Cerviel is also referred unto this Sephirah.

The beams of Geburah and Tiphareth meet in Hod and thence arises in Hod a brilliant pure and flashing orange tawny. The Sphere of its Operation is that of Kokab, the stellar light, bestowing elegance, swiftness, scientific knowledge and art, and constancy of speech, and it ruleth the sphere of the action of the planet Mercury. Elohim Tzabaoth is also a God of Hosts and of Armies, of Mercy and of Agreement, of Praise and Honour, ruling the Universe in Wisdom and Harmony. Its Archangel is Michael, the Prince of Splendour and of Wisdom, and the Name of Order of Angels is Beni Elohim, or Sons of the Gods, who are also called the Order of Archangels.

The beams of Chesed and Geburah meet in Yesod and thence ariseth in Yesod a brilliant deep violet-purple or puce, and thus is the third Triad completed. The sphere of its operation is that of Levanah, the Lunar beam, bestowing change, increase and decrease upon created things and it ruleth the Sphere of Action of the Moon and the nature of mankind. Shaddai is a God who sheddeth benefits, Omnipotent and Satisfying, and Al Chai is the God of Life, the Living One. Its Archangel is Gabriel the Prince of Change and Alteration. The name of the Order of Angels is Kerubim or Kerubic ones who are also called the Order of Angels.

From the rays of this Triad there appear three colours in Malkuth together with a fourth which is their synthesis. Thus from the orange tawny of Hod and the green nature of Netzach, there goeth forth a certain greenish ‘citrine’ colour, yet pure and translucent withal. From the orange tawny of Hod mingled with the puce of Yesod there goeth forth a certain red russet brown, ‘russet’yet gleaming with a hidden fire. From the green of Netzach and the puce of Yesod there goeth forth a certain other darkening green ‘Olive’ yet rich and glowing withal. The synthesis of all these is a blackness which bordereth upon the Qlippoth.

Thus are the colours of the Sephiroth completed in their feminine or Rainbow scale.

Moreover, though the Tree of Life operates through all the Ten Sephiroth, yet it is referred in a special manner to Tiphareth. Also, though the branches of the Tree of Knowledge of Good and Evil stretch into the seven lower Sephiroth and downwards into the Kingdom of Shells, yet it is referred especially unto Malkuth. Similarly with Netzach and Hod, the right and left columns of the Sephiroth are referred respectively thereto.

In Malkuth, Adonai ha-Aretz is God, the Lord and King, ruling over the Kingdom and Empire which is the Visible Universe.

Cholem Yesodoth the Breaker of Foundations, is the Name of the Sphere of the Elements from which all things are formed, and its Archangels are three: Metatron, the Prince of Countenance reflected from Kether, and Sandalphon, the Prince of Prayer (feminine), and Nephesch ha-Messiah, the Soul of the Reconciler for the Earth. The Order of Angels is Ashim or Flames of Fire, as it is written ‘Who maketh his Angels as Ashim Spirits and his Ministers as a flaming Fire,’ and these are also called the Order of blessed Souls, or of the Souls of the Just made Perfect.

The Three Archangels attributed to Malkuth with reference to Christian symbolism in regard to Our Father, Our Lady, and Our Lord. The following tables consists of a classification of the scales of colour in each of the Four Worlds. The first ten refer to the Sephiroth, and the remaining twenty-two refer to the Paths.

Yod-Fire

Heh-Water

Vau-Air

Heh (1) Earth

King Scale

Queen Scale

Emperor Knight

Empress Knave

Atziluth

Briah

Yetzirah

Assiah

Wands

Cups

Swords

Pentacles

1. Brilliance

White brilliance

White brilliance

White flecked gold

2. Soft blue

Grey

Bluish mother of pearl

White flecked red, blue, yellow

3. Crimson

Black

Dark brown

Grey flecked red, blue, yellow

4. Deep violet

Blue

Deep Purple

Deep azure flecked yellow

5. Orange

Scarlet-red

Bright Scarlet

Red flecked black

6. Clear pink rose

Yellow (gold)

Rich salmon

Gold amber

7. Amber

Emerald

Bright yellow-green

Olive flecked gold

8. Violet-purple

Orange

Red russet

Yellow-brown flecked white

9. Indigo

Violet

Very dark purple

Citrine flecked azure

10. Yellow

Citrine, olive, russet, black

4 colours flecked gold

Black rayed yellow

11. Bright-pale yellow

Sky-blue

Blue-emerald green

Emerald flecked gold

12. Yellow

Purple

Grey

Indigo-rayed violet

13. Blue

Silver

Cold pale blue

Silver rayed sky-blue

14. Emerald green

Sky Blue

Early spring green

Bright rose or cerise rayed pale yellow

15. Scarlet

Red

Brilliant flame

Glowing red

16. Red orange

Deep indigo

Deep warm olive

Rich brown

17. Orange

Pale mauve

New yellow

Reddish grey inclined to mauve

18. Amber

Maroon

Rich bright russet

Dark greenish-brown

19. Greenish-yellow

Deep purple

Grey

Reddish-amber

20. Yellowish-green

Slate grey

Green grey

Plum colour

21. Violet

Blue

Rich purple

Bright blue rayed yellow

 

22. Emerald-green

Blue

Deep blue green

Pale green

23. Deep blue

Sea-green

Deep olive green

white flaked purple, mother - pearl

24. Green-blue

Dull brown

Very dark brown

Livid indigo brown-black-beetle

25. Blue

Yellow

Green

Dark vivid-blue

26. Indigo

Black

Blue black

Cold-dark-grey near black

27. Scarlet

Red

Venetian red

Bright red rayed azure or emerald

28. Violet

Sky blue

Bluish mauve

White tinged purple

29. Ultra violet crimson

Buff flecked silver-white

Light translucent pink-brown

Stone colour

30. Orange

Gold yellow

Rich amber

Amber rayed red

31. Glowing scarlet-orange

Vermillion

Scarlet flecked gold

vermilion flecked crimson emerald

32. Indigo

Black

Blue black

Black rayed blue

31. *Cjtrjne, olive, russet, black

Amber

Dark brown

Black and yellow

32. *White, merging grey

Deep purple

7 prism colours violet outer

white, red, yellow, blue, black outer

 

* Note: these represent the fact that a dogish in Shin and Tau produce a second sound. Daath, a “false” Sephirah stationed in the abyss has lavender in the King scale, grey white in Queen, pure violet in Knight, and grey flecked gold in Knave.


 

THE RING AND THE DISC WITH THE WORKING OF THE TRIPOD

 

 

 

The especial magical implements of a Theoricus Adeptus Minor are the Ring and the Disc. Of these, the Ring should be worn in all second Order meetings in the manner of a Jewel, as a badge of rank, suspended by a ribbon either of citrine, olive, russet, or black color, or of all four colours combined. Also this Ring may be used for the purposeof decoration only, reserving another Ring for practical use.

The Ring, represented in the diagram below is shown as somewhat larger than is convenient for practical work.

 

 

 

 

 

Letters of

in white on the colored segments

 

Names in black on white

 

THE RING


 

 

The Disc should be of fair size, somewhat larger than the diagram, but not too large. It can be classified in three parts:

 

1.                                         The White Center.

2.                                         The Coloured Rays.

3.                                         The Letters.

 

The White Center hath upon it in black the Letters of the name YHShVH arranged as shewn, and also the Motto of the Theoricus Adept. The first is to keep the working pure and to control astral action. The second is to identify the Theoricus with the working.


The Rays should be of the colours of the letters to which they are attributed, as to represent the White Light of the Center operating through the colours.

The Letters may be of one or of several Alphabets, and the numerical values and Yetziratic attributions may be also added. In all cases care should be taken that the proper coloured Ray leads from the White Center to the Letter to which that colour is attributed.

The Ring should be made of convenient size, and may be made (like the Disc) of any convenient material; thick pasteboard will do. It should not be too light, or the elasticity of the thread employed may vitiate its action. In the diagram the Ring is represented too large. It should be coloured appropriately, having the letters of EHEIEH in White upon both sides. Within the inner circle upon one side should be written in black upon the white ground the Motto of the Theoricus, and on the other side the title “Pereclinus de Faustis.” The thread may be of linen, silk, or of cotton, and preferably White, though for a particular purpose a special colour may be used, as for working a Fire invokation, Red thread may be used. (Hair is too springy and has a personal element. Iron or steel wire for Martial purposes. Brass or Copper wire for Venusian purposes. N. 0. M.) But usually white answers all purposes.

The part of the Ring to which the thread is fastened should be white, and is considered as the top of the Ring. The left hand line of the “A” ray of the Disc is considered as the top of the Disc, and not the Kether segment, because this working is more naturally allied to the Paths than to the Sephiroth.

 

OF THE METHOD OF WORKING

 

Now when the Theoricus Adept shall desire to employ the Disc and Ring for the purposes of Divination or of Consultation, let him - wearing the Insignia and having his necessary magical implements at hand - invoke in the ordinary manner the particular Spirit, Force or Elemental whom he wisheth to consult. (Note by N.0.M. “By means of a Telesma if desired. Put names, seal and sigil of Force on one side, and the name of THMAH  on the other.”)

Let him place the Disc flat upon the table before him. The Top thereof, i.e., the left hand line of the “A” ray being always opposite to him, then, leaning the elbow of the arm of the hand, by which he holds the thread attached to the Ring, upon the table for the sake of steadiness, let him so hold the Ring as to be suspended exactly above the White Center of the Disc, directing his gaze to the same point.

The thread by which the Ring is suspended should be passed immediately across the exact center of the ball of the first joint of the thumb, (and this is most important) being there retained by the pressure thereon of the center of the ball of the firstjoint of the finger selected to hold it with; (the first or the second finger will be found most convenient). The Ring will soon commence to oscillate and to vibrate.

The mode of receiving a communication thereby is as follows. No notice is to be taken of a short oscillation that does not pass completely beyond the circle of colored rays on to the circle of letters. But if it goeth clearly on to the circle of letters, such letters are to be taken in order, as spelling out a word or a sentence. When the Ring circleth, or oscillateth to the right hand (or with the Sun’s course) it meaneth “Yes”; but if it circleth to the left hand (against the course of the Sun) it meaneth “No”: and if it continueth to oscillate vaguely it meaneth “Doubtful”.

 

The point of suspension of the Ring must be carefully maintained exactly above the center of the Disc. To avoid self-deception, and until facility of action be attained, care should be taken that the hand should be kept as steady as possible; and every communication should be carefully tested (as in Skrying) to avoid either automatic self-deception or wilful deception, by either the Force invoked, or by a hostile Force endeavoring to cut between, and thus to vitiate the operation.

 

Also, it should be clearly understood beforehand what language is being employed, and if a numerical value be intended instead of the Letter thereto belonging. And it is for the purpose of protecting against deception, and of identifying the Operator with the operation, that the Divine Names and the Motto of the Theoricus are placed upon the Disc and the Ring.

 

OF THE CONSECRATION OF THE DISC AND THE RING

 

A Golden Dawn Altar being prepared in the usual way, the Cross and Triangle upon it arranged with the Cross within the Triangle as in the Grade of Zelator, the room is purified and consecrated, etc. (Note by N.O.M. “Fire, Air, Water, three circles on altar, or the three elements. Open as in the 1-10 Grade; or in the full consecration formula as given in the Rituals of the Rose-Cross, the Lotus Wand and Elemental Implements. Use both Lesser Banishing Rituals of both the Pentagram and Hexagram. The four magical implements might be put on the Altar. The Pentacle is placed in the middle as the synthesis with Dagger, Cup and Wand around it.) Lay the Disc upon the Cross and Triangle, the left hand line of the Segment corresponding with the Eastern Arm of the Cross; lay the Ring upon the exact center of the Disc, its point of suspension (where the thread is attached) corresponding with the left hand line of the “A” segment of the Disc. Coil the thread around it in a spiral form in the direction of the course of the Sun, laying upon the coloured parts of the Disc. Place the Lesser Magical Implements around it at the usual angles or sides.

 

Stand at the West of the Altar, The Altar and places of the Pillars should be arranged as for the 1-10 Grade of Zelator. Hold the Magical Sword in the left hand and the Lotus Wand by the black part in the right hand, so that the pommel of the Sword and the black part of the Wand shall be immediately above the left and right hand outer edges of the Disc respectively. The point of the Sword and the Lotus end of the Wand shall bejoined together perpendicularly above the centers of the Ring and the Disc. In this position, rehearse any convenient Oration to the Divine Powers ruling the Paths and the Sephiroth, asking that the Power of Truth may be conferred upon the Disc and the Ring.

 

Lay down the Lotus Wand on the right side of the Disc, and lay the Sword down upon the left of the Disc and Ring. Give then the Sign of the Interposer, namely that of a Zelator, and then invoke the Great Goddess THMAH to manifest the forces of Truth therein by the virtue of:

 

 

and concluding with the Threefold Name of the Goddess:

 

 

When the ceremony is completed, and when the Disc and the Ring are not in use, wrap them up in a clean covering of White Silk or White Linen, as in the cases of the Rose-Cross and the Lotus Wand.

 

THE PHILOSOPHICAL EXPOSITION OF THE WORKING

OF THE RING AND THE DISC

 

Let the Theoricus Adeptus Minor recall that which was said in the lecture on the Microcosm, under the headings of “How the Spiritual Consciousness can act around and beyond the Sphere of Sensation,” and “Of Travelling in the Spirit Vision.”

In the working by the Ring and Disc then, the Operator buildeth up partly from his own Nephesch and partly from the surrounding atmosphere a species of truncated cone of astral light. The Disc is its base, while the truncated summit thereof is at the point of suspension of the Ring where the thread thereof passeth between the thumb and finger of the Operator. The action of the Will of the Operator in formulating his desire of communication buildeth up the symbol of a receptacle of impressions. This will take the form of another inverted cone rising from the point of suspension of the Ring. So that upon the Disc as a base there will be built up in the astral light a form somewhat resembling an hourglass of which the center will be the place of the finger and the thumb of the Operator, holding the thread of suspension of the Ring. And from the impressions received by the conical receptacle, the hand will translate into action in the lower cone the expression of these ideas, in words and sentences spelled out by the movements of the Ring over the letters of the Disc.

But were it an uninitiated person who attempted this form of Divination or of consultation, he or she, being ignorant of the formulas involved, would almost to a certainty open a conical receptacular funnel in the sphere of sensation (of him or her) thus preparing a ready path unto obession. Therefore, it is not entirely the Force invoked which actually spells out the words, but to a great extent it is the Operator himself who translates his own impressions thereof. And for this reason it is that this form of Divination is not taught unto the Zelator Adept, self-deception therein being so extremely easy, and the hand being liable to translate that which the heart wisheth.

Therefore it is also that the language wherein the communication is received need not necessarily be that in which the Force invoked would speak, supposing it to be endowed with the human organs of speech, but the impression received by the Operator is translated according to the understanding of the Operator. And all this is in accordance with the degree of Force respectively exercised in the Upper or in the Lower Cone.

 

CONCERNING THE USE OF THE FORMATION OF A VACUUM

IN THE ATMOSPHERE TO AID SKRYING AND RECEIVING OF

IDEAS IN MAGICAL WORKING

 

The first and most important point is the formation of a cone, and from that a vortex, the center of which is then first to be extended upwards and downwards, thus forming the outline of a sphere enclosed by a Whorl, increasing at the circumference, diminishing towards and terminating at the Poles:

 

 

From the Poles, two rays of communication converge to a focus on the Sphere of Sensation. This Sphere thus artificially constructed enclosing a vacuum becometh naturally a reflection of the Universe. Therefore, anything that the Operator may will to see clearly is sympathetically reflected therein.

Therefore, let the Adept then command that which he is to see, to manifest therein. But if it be an Elemental or Spirit of a material or of an evil nature, let him guard carefully against being obsessed thereby seeing that the entering of it into that Sphere may give it a certain hold upon his own Sphere of Sensation, and when he hath gained his end, let him banish, command or license the Force summoned to depart, then reverse the process of construction and withdaw the Whorl into his Sphere and carefully close the latter at that point.

 

OF THE OPERATION KNOWN ANCIENTLY AS THE MAGICAL CONSULTATION

BY MEANS OF THE TRIPOD (AND WITHIN RECENT YEARS REVIVED

IN A MISTAKEN FORM AMONG THE UNINITIATED UNDER THE TITLES

OF SPIRITUALISM AND TABLETURNING)

 

Now if the Theoricus Adeptus Minor shall wish to employ the Magical Consultation with the Tripod or table with three feet, let him know that the model thereof is the circular Altar of the Vault of Christian Rosenkreutz. One leg of the table should coincide with the Eastern point of the top which later should be coloured in exact representation of the Altar, and the legs should be black. (A table may have the regular painted top, and others removable, painted for special purposes. N.O.M.) If desired, the magical Operator, the better to isolate him or herself, may trace any convenient magical circle of defence upon the floor (consonant with the force he desires to invoke) wherein to sit while employing the working of the Tripod. (Note: A circle may consist of a tape and on it at certain places, Telesma or pentacles may be placed. N.O. M.) The mode of Operation is as here followeth.

The table should be placed with the same orientation as the Altar in the Vault; one leg, which we will call the apex of the triangle formed by the legs, being placed at the Eastern point as regards the design upon the top thereof. The Operator will usually, if working alone, find it best to be seated either at the Western part of the table, or at the point immediately opposite to that of the Force to be evoked. Let him then place his hands on the top of the table towards each side thereof. After a certain time, the length of which will depend upon varying conditions, the Tripod will begin to tilt up and down; and in some cases even a species of explosive knocks may be heard, which ariseth from a more sudden transmission of astral force from the cone of reception to the table. Now remember that the movements of the table should be really the combined product of the Operator and the communicating Force, always supposing that the Operator be not obsessed by the Force invoked, nor voluntarily self-deceiving. And the philosophical explanation is of a similar principle to that of the Disc and Ring: only that in this instance self-deception is even yet more easy.

For the reception of communications by the Tripod some convenient preconceived plan of correspondences between the tilts of the table and the letters of the alphabet or simple words should be employed.

 

This form of magical operation is usually found to be more exhausting than the employment of the Ring and Disc, seeing that a greater amount of astral Force has to be employed in the operation. Not only one but several persons may take part in this operation by the Tripod, but in such cases they should partition among them the points of the table corresponding either to their natures, or to the Forces with which each intendeth to ally himself. If there be three persons, let them take Air, Fire and Water, leaving Earth vacant. If five persons, the Spirit and the four elements, the Spirit being at the point of the East. If six or seven persons the points of the hexagram and so on, according to the quarters that they occupy, so as always to form some intentionally and not accidentally equilibrated symbol. Now in the case of several persons taking part, each one will form his own cone. The synthesis will form together another Great Cone enclosing the whole, and so a large amount of force may be thus obtained. But also, careful watch should be kept against both obsession and self-deception.

The greatest harmony should prevail among the Operators for the least discordant feeling will produce some error or disruption. And remember that in working with the Tripod the cone of reception will attract any passing Intelligence or Force. Thus, without the greatest care, much deception could arise, and even against the intention of the communicating Intelligence deception may result through confused mistranslations by the Operator or Operators.

Results may be obtained from tables not circular in form, and having four or more legs. But the Tripod is the best form. Also the Ring and the Disc may be used in conjunction with the Tripod. In invocation, a flashing Tablet or Tablets of the nature of the Force to be invoked may be placed upon the table. Also by using the table as a physical basis of strength, and sitting thereat, even physical appearances and manifestations may be pro­duced. In such a case it may advantageous to have black drapery fastened around the edge of the table (not covering the table top, for this would hide the symbols. S.R.M.D.) and reaching to the ground, so as to form, as it were a cylindrical receptacle of force extending from the top of the table to the floor. Such drapery should be in three divisions. Or three slits may be cut, one by each leg from the top of the table to the floor, so that the three are united only along the edge of the table top.

In all such operations let the greatest care be taken to combat obsession, for in case of this arriving, although occasionally striking physical results may ensue, yet there will be danger therewith. And the result of such obsession will always be to make the Operator personate and imitate the action of the Force evoked, even to the extent of attempting to deceive both himself and those who may be with him.

But the Theoricus Adeptus Minor hath sufficient knowledge to know what to do, and what to avoid herein, and when.

Now the Formula of this operation by the Tripod will be closely similar to that contained in the Pyramid and Sphynx Formula of the Enochian Tablets. The truncated cone will answer to the Pyramid, with a cone of reception above opening therefrom to attract the Force which shall act through the top thereof. The surface of the table will answer to the place of the Sphynx.

And thus thou wilt easily see how particular the Operator must always be in discerning the Force which is acting through the vortex above.