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THE ENTERER OF THE THRESHOLD

The General Exordium

The Speech in the Silence:

The Words Against the Son of Night:

The Voice of Thoth before the Universe in the presence of the Eternal Gods:

The Formulae of Knowledge:

The Wisdom of Breath:

The Radix of Vibration:

The Shaking of the Invisible:

The Rolling Asunder of the Darkness:

The Becoming Visible of Matter:

The Piercing of the Coils of the Stooping Dragon:

The Breaking forth of the Light:

All these are in the Knowledge of Thoth.

The Particular Exordium

At the Ending of the Night:

At the limits of the Light:

Thoth stood before the Unborn Ones of Time!

Then was formulated the Universe:

Then came forth the Gods thereof:

The Aeons of the bornless Beyond:

Then was the Voice vibrated:

Then was the Name declared.

At the Threshold of the Entrance,

Between the Universe and the Infiflite,

In the Sign of the Enterer, stood Thoth,

As before him were the Aeons proclaimed.

In Breath did he vibrate them:

In Symbols did he record them:

For betwixt the Light and the Darkness did be stand.


The complete explanation of the symbolism of, and the Formulae contained in, the Grade of Neophyte of the Order of the Golden Dawn.

“Enterer of the Threshold” is the name of the Grade of Neophyte. “The Hall of the Neophytes” is called “The Hall of the Dual Manifestation of Truth,” that is of the Goddess Thmaah, whose name has three forms according to the nature of her operation. This is explained under the chapter concerning the Hegemon.

Of the Temple in reference to the Sephiroth. The Temple, as arranged in the Neophyte Grade of the Order of the Golden Dawn in the Outer, is placed looking towards the YH of YHVH in Malkuth in Assiah. That is, as Y and H answer unto the Sephiroth Chokmah and Binah in the Tree, (and unto Abba and Aima, through whose knowledge alone that of Kether may be obtained.) Even so, the Sacred Rites of the Temple may gradually, and as it were, in spite of himself, lead the Neophyte unto the knowledge of his Higher Self. Like the other Sephiroth, Malkuth hath also its subsidiary Sephiroth and Paths. Of these Ten Sephiroth, the Temple as arranged in the Neophyte Grade, includeth only the four lower Sephiroth in the Tree of Life, viz: Malkuth, Yesod, Hod, and Netzach, and the Outer side of Paroketh, the Veil. Paroketh formeth the East of the Temple. First in importance cometh the symbolism of the East.

The Three Chiefs who govern and rule all things, the Viceroys in the Temple of the unknown Second Order beyond, are the reflections therein of the Powers of Chesed, Geburah and Tiphareth. They represent: the Imperator - Geburah and the Grade 6-5: the Praemonstrator - Chesed and the Grade 7-4: the Cancellarius - Tiphareth and the Grade 5-6.

Now the Imperator governeth, because in Netzach, which is the highest grade of the First Order, 4-7, is the Fire reflected from Geburah. The Praemonstrator is Second, because in Hod, which is the next highest Grade, 3-8, is the Water reflected from Chesed. The Third is the Cancellarius, because in Yesod, 2-9, is the Air reflected from Tiphareth. Thus the Order is governed by a Triad, one in intention but having different functions: the Imperator to command: the Praemonstrator to instruct: the Cancellarius to record.

The proper mantle of Office of the Imperator is the flame scarlet Robe of Fire and Severity, as on him do the energy and stability of the Temple depend: and if he has sub-Officers to assist him, they partake of his symbolism. His Mantle is the symbol of unflinching Authority, compelling the obedience of the Temple to all commands issued by the Second Order; and upon the left breast thereof, is the Cross and Triangle of the Golden Dawn, both white, representing the purification of the Temple in the Outer Order by Fire. He may wear a Lamen similar to that of Hierophant, of the same colours, but depending from a scarlet collar, and he may bear a Sword similar to that of Hiereus. His place in the Temple is at the extreme right of the Dais and at the Equinox he takes the Throne of Hierophant when that Office is vacated.

The proper Mantle of Office of the Praemonstrator is the bright blue Robe of Water, representing the reflection of the Wisdom and Knowledge of Chesed. His duty is that of Teacher and Instructor of the Temple, always limited by his Obligation to keep secret the Knowledge of the Second Order from the Outer Order. He superintends the working of the Outer Order, seeing that in it nothing be relaxed or profaned; and duly issues to the Temple any instruction regarding the Ritual received by him from the Greatly Honoured Chiefs of the Second Order. He is therefore to the Temple the Reflector of the Wisdom beyond. His sub-officers partake of his symbolism. The White Cross and Triangle on his left Breast on the Robe represents the purification of the Outer Order by Water. He may wear a Lamen like that of Hierophant, but blue upon an orange field and depending from a collar of blue. He may bear a Sceptre surmounted by a Maltese Cross in the Elemental colours.

The proper Mantle of Office of the Cancellarius is the yellow Robe of Air. Upon him depend the Records of the Temple, the order of its working, the arrangements of its Meetings and the circulation of its manuscripts. He is the Recorder and, more immediately than either of the preceding Chiefs, the Representative of the executive authority of the Second Order over the Outer. His duty is to see that in no case knowledge of a Grade be given to a Member who has not properly attained to it. He is the immediate circulator of all communications from the Second Order. His sub-officers partake of his symbolism. His White Cross and Triangle represent the purification of the Outer Order by Air. Cancellarius may wear a Lamen like that of Hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a Sceptre surmounted by a Hexagram of amber and gold.

The Sceptres of the Chiefs should be of the same colour as their Mantles, with a gold band to represent Tiphareth, being the first Grade of the Inner Order. The Sword of the Imperator should have a plain scarlet hilt, with gold or brass mountings, while the Sceptre of the Praemonstrator should be blue with a gold band. The proper seat of the Chiefs is beside the Hierophant, and if desired the Imperator and Cancellarius may be seated to the right and Praemonstrator and Immediate Past Hierophant to his left -- the Cancellarius and Immediate Past Hierophant being nearest to the Hierophant on their respective sides. The Chiefs stand before the Veil in the East of the Temple, as the Representatives of the Inner Order and therefore no meeting can be held without one of them. Preferably all Three Chiefs should be present. The other Officers of the Temple exist only by their authority and permission.

Because the East of the Temple is the outer side of Paroketh, all Members of the Second

Order wear the Crossed Sashes of a Lord of the Paths of the Portal of the Vault only -- no

higher Grade being allowed to be shown in a Temple of the First Order. Members of the

Second Order should be seated in the East of the Temple when practicable. Any Past

Hierophant may wear a Mantle of a Hierophant and a Jewel of that Lamen, but not a large

Collar Lamen. Immediate Past Hierophant may have a Sceptre of a Hierophant.

The Chiefs, or Members asked to represent them on the Dais, wear white gowns. The cords and tassels of all Mantles of Chiefs or Officers should be white to symbolise spiritual purity and influence of the Divine and Shining Light. Members of the Outer Order wear a black gown or tunic, with a Sash indicating their Grade across it. The Black Sash crosses from the left shoulder (from the side of the Black Pillar, as they first received it), and the White Sash from the Right shoulder.

Egyptian Head-Dresses, or Nemysses are worn by the Chiefs and Officers, those of the Chiefs being of the colour of their Mantles striped with the complementary colour; those of the Officers being striped equally black and white. Members may wear similar nemysses in black and white or plain black squares of approved pattern.

The Key to the formation of the tunic and nemyss is the Crux Ansata for the nemyss makes the oval, and the arms and body of the tunic, the cross.

THE SYMBOLISM OF THE TEMPLE

The Bases of the two Pillars are respectively in Netzach and Hod; the White Pillar being in Netzach and the Black Pillar in Hod. They represent the Two Pillars of Mercy and Severity. The bases are cubical and black to represent the Earth Element in Malkuth. The columns are respectively black and white to represent the manifestation of the Eternal Balance of the Scales of Justice. Upon them should be represented in counter-changed colour any appropriate Egyptian designs, emblematic of the Soul.

The scarlet tetra-hedronal capitals represent the Fire of Test and Trial: and between the Pillars is the porchway of the Region Immeasurable. The twin lights which burn on their summits are “The Declarers of the Eternal Truth.” The bases of the tetrahedra, being triangular, that on the White pillar points East, while that on the Black points West. They thus complete the Hexagram of Tiphareth though separate, as is fitting in “The Hall of the Dual Manifestation of Truth.”

The Altar, whose form is that of a double cube, is placed in the Eastern part of Malkuth, as far as the Neophyte is concerned. But to the Adeptus Minor, its blackness will veil on the East citrine, on the South olive, on the North russet, while the West side alone, and the base, will be black, while the summit is of a brilliant whiteness.

The Symbols upon the Altar represent the Forces and Manifestation of the Divine Light, concentrated in the White Triangle of the Three Supernals as the synthesis; wherefore, upon this sacred and sublime Symbol, is the obligation of the Neophyte taken as calling therein to witness the Forces of the Divine Light.

The Red Cross of Tiphareth (to which the Grade of 5-6 is referred) is here placed above the White Triangle, not as dominating it, but as bringing it down and manifesting it unto the Outer Order; as though the Crucified One, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter, the Divine Triad of Light.

Around the Cross are the Symbols of the Four Letters of the Name YHVH --the Shin of Yeheshuah being only implied and not expressed in the Outer Order. At the East is the Mystical Rose, allied by its scent to the Element of Air. At the South is the Red Lamp, allied by its Flame with the Element of Fire. At the West is the Cup of Wine, allied by its fluid form to the Element of Water. At the North are Bread and Salt, allied by their substance to the Element of Earth. The Elements are placed upon the Altar according to the Winds.

“For Osiris on-Nophris who is found perfect before the Gods, bath said: These are the Elements of my Body, Perfected through Suffering, Glorified through Trial. For the scent of the Dying Rose is as the repressed Sigh of my suffering: And the flame-red Fire as the Energy of mine Undaunted Will: And the Cup of Wine is the pouring out of the Blood of my Heart, Sacrificed unto Regeneration, unto the Newer Life: And the Bread and Salt are as the Foundations of my Body, Which I destroy in order that they may be renewed. For I am Osiris Triumphant, even Osiris on-Nophris, the Justified One: I am He who is clothed with the Body of Flesh, Yet in whom is the Spirit of the Great Gods: lam The Lord of Life, triumphant over Death. He who partaketh with me shall arise with me. I am the Manifestor in Matter of Those Whose Abode is the Invisible: I am purified: I stand upon the Universe: I am its Reconciler with the Eternal Gods: I am the Perfector of Matter: And without me, the Universe is not.”

Technically, the Door is supposed to be situated behind the seat of Hiereus in the West; but it may be in any part of the Hall, seeing that the walls represent the Barrier to the Exterior. “The Gate of the Declarers of Judgment” is its name -- and its symbolic form is that of a straight and narrow Doorway, between two Mighty Pylons. “The Watcher against the Evil Ones” is the name of the Sentinel who guards it and his form is the symbolic one of Anubis.

THE STATIONS OF THE OFFICERS

The Hierophant is placed in the East of the Temple, on the outer side of the Veil

Paroketh, to rule the Temple under the Presidency of the Chiefs. There he fills the place of a

Lord of the Paths of the Portal of the Vault of the Adepts, acting as Inductor to the Sacred

Mysteries. The Insignia and Symbols of Hierophant are:

The Throne of the East in the Path of Samekh, outside the Veil. The Mantle of bright flame scarlet, bearing a white cross on the left breast. The Lamen suspended from a white Collar. The Crown headed Sceptre. The Banner of the East. The position of the Throne on the Path Samekh is fitting for the Inductor to the Mysteries, as there being placed in that balanced and central position of that Path by which alone is safe entrance to the mystical knowledge of the Light in Tiphareth. Being placed before Paroketh at the point of its rending, it there marks the shining forth of the Light through the Veil; and that translation of the Three Supernals to the Outer Order, which is represented by the red Calvary Cross and the White Triangle upon the Altar. Thus the station of Hierophant’s Throne, fitly represents the Rising of the Sun of Life and Light upon our Order.

The Robe of scarlet represents the flaming energy of the Divine Light, shining forth into infinite Worlds. Upon the left breast is a White Cross to represent purification unto the Light, and this Cross may be one of the following forms:


The CALVARY CROSS alludes

either to the cross of six squares of Tiphareth or to the Cross of the Rivers.


The PYRAMIDAL CROSS of the Elements, to represent the descent of

the Divine and Angelic Forces into the pyramid symbol.


The EQUILATERAL CROSS of the Elements, symbolising their purification

through the Light of the Four

lettered Name YHVH in Tiphareth.


The MALTESE CROSS of four arrowheads, representing the keen and swift

impact of the Light, coming from behind the Veil, through the Elements symbolised

by the arrow of Sagittarius in the Path of Samekh.

It is indifferent which of the Crosses be employed, seeing that each represents the operation of the Light through the Veil.

The Sceptre represents the forces of the Middle Pillar. It is scarlet with gold bands to represent the places of the Sephiroth Daath, Tiphareth and Yesod, the pommel being Malkuth. The shaft represents the Paths Gimel, Samekh and Tau. The Grip by which it is wielded, is the path Tau, representing the Universe governed by and attracting the forces of the Light. The Names of Sephiroth and Paths are not marked thereon, but the Hierophant Initiate of the Second Order should remember the sublimity of the symbolism while he wields it. It represents him as touching thereby the Divine Light of Kether and attracting it through the Middle Pillar to Malkuth. It is called “The Sceptre of Power” and invests him with the power of declaring the Temple Open or Closed in any Grade, if time be short, and this is done by saying: “By the power in me vested by this Sceptre, I declare this Temple duly opened (or closed).”

This method of Opening and Closing “by Sceptre” should only be used in great emergency where time presses. It should not be used in a Ceremony where Elemental Spirits have been invoked -- especially not in the Closing.

The Lamen is partially explained in the Portal Ceremony thus: “The Hierophant’s Lamen is a synthesis Of Tiphareth, to which the Calvary cross of six squares, forming the cube opened out, is fitly referred. The two colours, red and green, the most active and the most passive, whose conjuction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of Fire and Water. For the reconciling yellow unites with blue in green, which is the complementary colour to red, and with red in orange which is the complementary colour to blue. The small inner circle placed upon the Cross alludes to the Rose that is conjoined therewith in the symbolism of the Rose and Cross of our Order.”

But in addition to this, it represents the blazing light of the Fire of the Sun bringing into being the green vegetation of the otherwise barren Earth. And also the power of self- sacrifice requisite in one who would essay to initiate into the Sacred Mysteries. So as the Sceptre represents the Authority and Power of the Light, the Lamen affirms the qualifications necessary to him who wields it, and therefore is it suspended from a white collar, to represent the Purity of the White Brilliance from Kether. Hence it should always be worn by the Hierophant.

The Banner of the East is also partially explained in the Portal: “The field of the Banner of the East is White, the colour of light and purity. As in the previous case, the Calvary Cross of six squares is the number of six of Tiphareth, the yellow Cross of Solar gold, and the cubical stone, bearing in its centre the sacred Tau of Life, and having bound together upon it the form of the Macrocosmic Hexagram, the red triangle of Fire and the blue triangle of Water -- the Ruach Elohim and the Waters of Creation.”

in addition to this explanation, it affirms the Mode of Action employed by the Divine Light in its operation by the Forces of Nature. Upon it is the symbol of the Macrocosm so coloured as to affirm the action of the Fire of the Spirit through the Waters of Creation under the harmony of the Golden Cross of the Reconciler. Within the centre of the Hexagram is a Tau cross in White, to represent its action as a Triad; and the whole is placed on a white field representing the Ocean of the Am Soph Aour. The Banner is suspended from a gold colured bar by red cords, and the pole and base should be white. The base represents the purity of the foundation -- the shaft, the Purified Will directed to the Higher. The golden cross-bar is that whereon the Manifested Law of Perfection rests; the Banner itself, the Perfect Law of the Universe, the red cords and tassels the Divine Selfrenunciation, whose trials and sufferings form, as it were, the Ornament of the Completed Work. The whole represents the ascent of the Initiate into Perfect Knowlege of the Light. Therefore in the address of the Hiereus the Neophyte hears “Even the Banner of the East sinks in Adoration before Him,” as though that symbol, great and potent though it be, were yet but an inferior presentment of the Higher, fitted to our comprehension. “Expounder of the Sacred Mysteries” is the name of the Hierophant, and he is “Osiris” (Aeshoorist) in the Nether World. (The Coptic St added as a suffix to a name indicates the influence from Kether.)

The Station of Hiereus is at the extreme West of the Temple and in the lowest point of Malkuth where he is enthroned in its darkest part, in the quarter represented black in the Minutum Mundum Diagram. Representing a Terrible and Avenging God at the Confines of Matter, at the borders of the Qlippoth he is enthroned upon Matter and robed in Darkness, and about his feet are Thunder and Lightning, the impact of the Paths of Shin and Qoph, Fire and Water, terminating respectively in the russet and olive quarters of Malkuth. There, therefore, is he placed as a mighty and avenging Guardian to the Sacred Mysteries. The Symbols and Insignia of the Hiereus are: The Throne of the West in the Black of Malkuth, where it borders on the Kingdom of Shells, The Black Robe of Darkness, bearing a white cross on the left breast; The Sword of Strength and Severity; The Lamen suspended from a Scarlet Collar. The Banner of the West. The position of the Throne of the West at the limits of Malkuth is fitting for the Avenger of the Gods, for he is placed there in eternal affirmation against the Evil Ones “Hitherto shall ye come and no further.” The Throne is also placed there as a seat of witness and of punishment decreed against Evil.

The Robe or Mantle is of Darkness, threatening and terrible to the Outer, as concealing an avenging Force ever ready to break forth against the Evil Ones. On the left breast is a white Cross to represent the Purification of Matter unto the Light. The Sword represents the Forces of the Pillar of Severity as a whole, but the places of the Sephiroth are not necessarily indicated thereon. The guard is Hod and may be of brass; the Grip is the Path of Shin and may be of scarlet, and the pommel, Malkuth, may be black. The grip by which it is wielded, being the Path Shin, represents the Universe governed by the flaming force of Severity, and represents the Hiereus as wielding the Forces of Divine Severity. “The Sword of Vengeance” is its name.

The Lamen is partially explained in the Portal thus: “The Outer Circle includes the four Sephiroth, Tiphareth, Netzach, Hod, and Yesod, of which the first three mark the angles of the triangle inscribed within, while the connecting Paths Nun, Ayin, and Peh form its sides. In the extreme centre is the Path Samekh through which is the passage for the Rending of the Veil. It is therefore a fitting Lamen for Hiereus as representing the connecting link between the First and Second Orders, while the white triangle established in the surrounding Darkness is circumscribed in its turn by the Circle of Light. In addition to this explanation, the Lamen represents “The Light that shineth in Darkness though the Darkness comprehendeth it not.” It affirms the possibility of the Redemption from Evil and even that of Evil itself, through self-sacrifice. It is suspended from a scarlet Collar as representing its dependence on the Force of Divine Severity over-awing the evil. It is a symbol of tremendous Strength and Fortitude, and is a synthesis of the Office of Hiereus as regards the Temple, as opposed to his Office as regards the outer world. For these reasons it should always be worn by Hiereus.

The Banner of the West completes the symbols of Hiereus. It is thus explained in the Zelator Grade: “The White Triangle refers to the three Paths connecting Malkuth with the other Sephiroth; while the red cross is the Hidden Knowledge of the Divine Nature which is to be obtained through their aid. The Cross and Triangle together represent Life and Light.” In addition to this explanation from the Zelator Grade, it represents eternally the possibility of Rescuing the Evil; but in it the Tiphareth cross is placed within the White Triangle of the Supernals as thereby representing that Sacrifice is made only unto the Higher. The red Cross may be bordered with gold in this instance, to represent the Perfect Metal obtained in and through the Darkness of Putrefaction. Black is its field which thus represents the Darkness and Ignorance of the Outer, while the White Triangle is again the Light which shineth in the Darkness but which is not comprehended thereby. Therefore is the Banner of the West the symbol of Twilight as it were, the equation of Light and Darkness. The pole and the base are black, to represent that even in the Depths of Evil can that symbol stand. The cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the Banner of the East, and for the same reasons.

The Banner of the West, when it changes its position in the Temple, represents that which bars and threatens, and demands fresh sacrifice ere the Path leading to the Higher be attained.

“Avenger of the Gods” is the name of the Hiereus, and he is Horus in the Abode of Blindness unto, and Ignorance, of the Higher. Hoor is his name.

The station of Hegemon is between the two Pillars whose bases are in Netzach and Hod, at the intersection of the Paths Peh and Samekh, as it were at the Beam of the Balance, at the Equilibrium of the Scales of Justice; at the point of intersection of the Lowest Reciprocal Path with that of Samekh, which forms a part of the Middle Pillar. She is placed there as the Guardian of the Threshold of Entrance and the Preparer of the Way for the Enterer. Therefore the Reconciler between Light and Darkness, and the Mediator between the Stations of Hierophant and Hiereus. The Symbols and Insignia of Hegemon are:

 

The Robe of Pure Whiteness, bearing on the left breast a Red Cross. The Mitre Headed Sceptre. The Lamen suspended from a Black Collar.

The Robe represents the Spiritual Purity which is required in the Aspirant to the Mysteries and without which qualification none can pass between the Eternal Pillars. It represents the Divine Light which is attracted thereby and brought to the aid of the Candidate. It symbolises the Self-Sacrifice that is offered for another to aid him in the attainment of the Light. It also signifies the atonement of error, the Preparer of the Pathway unto the Divine. Upon the left Breast is a Cross, usually the Calvary form, of red to represent the energy of the lower Will, purified and subjected to that which is Higher and thus is the Office of Hegemon especially that of the Reconciler.

The Mitre-headed Sceptre is the distinctive ensign of the Office of the Hegemon on the Tree of Life and represents the forces of the Pillar of Mercy. It should be of scarlet with gold bands and pommel. The bands represent the places of the Sephiroth Chesed and Netzach the shaft being formed by the Paths Vau and Kaph, the grip by which it is wielded being the Path Qoph, while the pommel is Malkuth. The Mitre is gold with red mountings and each point terminates in a ball. The mitre is charged with a red calvary cross of six squares. This Mitre represents the Wisdom of Chokmah as a duplicated aspect of Kether, attracted by the symbol of self-sacrifice. The Sceptre is wielded by the forces of Flux and Reflux, shown by the grip being referred to the Path Qoph, and it represents the attraction into the Universe of the Forces of Divine Mercy. The Sephiroth and Paths are marked only as bands, and owing to its meaning, should be carried by Hegemon whenever conducting the Candidate, as representing to the latter the attraction of the Forces of his Higher Self. It is called “The Sceptre of Wisdom.”

The Lamen is explained in part in the Grade of Philosophus thus:

“The peculiar emblem of the Hegemon is the Calvary Cross of Six Squares within a Circle. This Cross embraces Tiphareth, Netzach, Hod and Yesod, and rests upon Malkuth. Also the Calvary Cross of Six Squares forms the cube and is thus referred to the Six Sephiroth of Microprosopus which are Chesed, Geburah, Tiphareth, Netzach, Hod and Yesod.”

In addition to this explanation, it represents the black Calvary Cross of Suffering as the Initiator by Trial and Self-abnegation, and the Opener of the Way into the comprehension of the Forces of the Divine Light. It is therefore suspended from a black Collar to show that Suffering is the Purgation of Evil.

“Before the Face of the Gods in the Place of the Threshold” is the name of Hegemon, and she is the Goddess Thma-Ae-St having the following Coptic forms: Thma-Ae-St - this as regards the Middle Pillar and the influence from Kether. Thma-aesh - this more fiery as regards her influence with respect to the Pillar of Severity. Thmaa-ett - this more fluidic with regard to her influence with respect to the Pillar of Mercy. She is the Wielder of the Sceptre of Dual Wisdom from Chokmah and therefore is the Mitre head split in two and not closed, to indicate the Dual Manifestation of Wisdom and Truth, even as the Hall of the Neophytes is called “the Hall of the Dual Manifestation of the Goddess of Truth.”

The Three Inferior Officers do not wear Mantles, but only Lamens suspended from black Collars. The designs are in white on a black field to show that they are Administrators of the Forces of Light acting through the Darkness, under the Presidency of the Superior Officers.

The Lamen of Kerux, is thus explained in the Grade of Theoricus:

“The Tree of Life and the Three Mother Letters are the Keys wherewith to unlock the Caduceus of Hermes. The upper point of the Wand rests on Kether and the Wings stretch out to Chokmah and Binah, thus comprehending the Three Supernal Sephiroth. The lower seven are embraced by the Serpents whose heads fall on Chesed and Geburah. They are the twin Serpents of Egypt and the currents of Astral Light. Furthermore, the Wings and the top of the Wand form the letter Shin, the symbol of Fire; the Heads and upper halves of the Serpents form Aleph the symbol of Air; while their tails enclose Mem, the symbol of Water -the Fire of Life above, the Waters of Creation below, and the Air symbol vibrating between them.”


In addition to this, the Caduceus of Kerux represents the balanced forces of Eternal Light working invisibly in the Darkness - even as the Light borne before the hoodwinked Candidate at his Initiation, is symbolic of the Light which guides him in the darkness of the world though he sees it not nor knows it. This Caduceus is the Rod of Hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. It is the outer form of the Wand surmounted by the Winged Globe below which the twin Serpents are shown - the Wand of the Chief Adept in the 5-6 Grade.

The Lamen of Stolistes is thus explained in the Grade of Practicus: “The Cup of Stolistes partakes in part of the symbolism of the Layer of Moses and the Sea of Solomon. On the Tree of Life it embraces nine of the Sephiroth exclusive of Kether. Yesod and Malkuth form the triangle below, the former the apex, the latter the base. Like the Caduceus, it further represents the three Elements of Water, Air, and Fire. The crescent is the Water which is above the Firmament; the circle is the Firmament, and the triangle is the consuming Fire below, which is opposed to the Celestial Fire symbolised by the upper part of the Caduceus.”

In addition to this explanation, the Cup represents the Receptacle and Collector of the more Fluidic Forces of the Light, and is the symbol of an inexhaustible Bowl of Libation from which Reservoir the Adept may draw the Reserved Forces of the Light - which matter again calls for meditation.

The Lamen of Dadouchos is thus explained in the Grade of Zelator: “The Hermetic Cross, which is also known as Fylfot, Hammer of Thor, and Swastika, is formed of 17 squares taken from a square of 25 lesser squares. These 17 fitly represent the Sun, the Four Elements and the Twelve Signs of the Zodiac.”

In addition to this, the Lamen has a more extended meaning. The Hermetic Cross, the Bolt of Whirling Flame, which is represented by the cross of Four Axes whose heads may be either double or single and turned in either direction, is a symbol of terrific Strength, and represents the Fire of the Spirit cleaving its way in all directions through the Darkness of Matter. Therefore is it borne on the Lamen of Dadouchos whose office is that of Purification and Consecration by Fire, and from it also may be drawn by meditation several formulae of strength.

The Kerux is the principal form of Anubis, as the Sentinel is the subsidiary form.

Kerux is Ano-Oobist Empe-Eeb-Te - “Anubis of the East.” Sentinel is Ano-Oobi Em-Pemen-Te - “Anubis of the West.”

The Kerux is the Herald, the Guardian and Watcher within the Temple, as Sentinel is the Watcher without - and therefore is his charge the proper disposition of the furniture and stations of the Temple. He is also the Proclaimer.

The Red Lamp to signify the Hidden Fire over which he watches. The Magic Staff of Power to represent a Ray of the Divine Light which kindles the Hidden Fire. Two Potions whereby to produce the effect of Blood.

He is the Guardian of the Inner side of the Portal - the sleepless Watcher of the Gods and the Preparer of the Pathway to Divine Wisdom. “Watcher for the Gods” is the name of Kerux, and he is Ano-Oobist, the Herald before them.

The Stolistes is stationed in the Northern Part of the Hall to the North-West of the Black Pillar whose base is in Hod, and is there as the Affirmer of the powers of Moisture, Water, reflected through the Tree into Hod. The Cup is the Receptacle of this, filled from Hod so as to transmit its forces into Malkuth, restoring and purifying the vital forces therein by Cold and Moisture. “Goddess of the Scale of the Balance at the Black Pillar” is the name of Stolistes and she is “The Light Shining through the Waters upon Earth,” Aura-Mo-Ooth, and there is a connection between her and the Aurim or Urim of the Hebrews.

The Dadouchos is stationed towards the midst of the Southern part of the Hall, to the South-West of the White Pillar whose base is in Netzach and is there as the Affirmer of the Powers of Fire, reflected down the Tree to Netzach. The Censer is the Receptacle thereof the transmitter of the Fires of Netzach to Malkuth, restoring and purifying the vital force therein by Heat and Dryness. “Goddess of the Scale of the Balance at the White Pillar” is the name of Dadouchos and she is “Perfection through Fire manifesting on Earth,” Thaum-Aesch-Nia-eth. And there is a connection between her and the Thummim of the Hebrews.

The Stolistes has the care of the Robes and Insignia of the Temple as symbolising by their cleansing and purification the Purging away of the Evil of Malkuth by the Waters of the Spirit.

The Dadouchos has charge of all lights, fires and incense, as representing the purifying and purging of Malkuth by Fire and the Light of the Spirit. These Officers also purify the Temple, the Members and the Candidate by Water and by Fire, as it is written:

“I indeed baptise you with Water, but One shall come after me who shall baptise ye with the Holy Ghost and with Fire.”

This completes the names and titles of the Officers of a Temple and they are Seven in number and may all be taken by a Frater or Soror. As they represent Powers and not persons, the feminine form of the Greek names is not usually used, for the powers are positive (male) or negative (female) according to the God-form used. Thus Hierophant, Hiereus, and Kerux are more natural offices for Fratres, while Hegemon, Stolistes and Dad ouchos are more natural for Sorores but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be better maintained when a Frater is Hegemon and a Soror Hierophant.

The Hierophant must be of the 5-6 Grade and a Zelator Adeptus Minor. The Hiereus must be at least Philosophus, and the Hegemon at least Practicus, and preferably Philosophus. Kerux must be at least Theoricus while Stolistes and Dadouchos must be Zelator, a Neophyte being qualified only for Sentinel. In case the feminine forms of the names of the Officers should wish to be known, they are as follows:

V.H. Hierophant or V.H. Hierophantria

H. Hiereus or H. Hiereia

H. Hegemon or H. Hegemone

Kerux or Kerukaina

Stolistes or Stolistria

Dadouchos or Dadouche

Sentinel or Phulax

(N. B. These alternative or feminine forms were rarely used in the early Order, and in the newly formed modern Temples will probably never be used. I.R.)

OF THE THREE CHIEFS

The Three Chiefs are in the Temple and rule it, yet they are not comprehended in, nor understood by, the Outer Order. They represent, as it were, Veiled Divinities sending a form to sit before the Veil Paroketh, and, like the Veils of isis and Nephthys, impenetrable save to the Initiate. The synthesis of the Three Chiefs may be said to be in the form of Thoth Who cometh from behind the Veil at the point of its Rending. Yet separately, they may be thus referred:

The Imperator, from his relation to Geburah, may be referred to the Goddess Nephthys.

The Praemonstrator, from his relation to Chesed, may be referred to the Goddess isis.

The Cancellarius, from his property of Recorder, may be referred to the God Thoth.

No ceremony of the Outer Order may take place without a Chief, preferably the Three Chiefs or their Vice-gerants, present and on account of the Stations on the Dais, it is well to have these stations filled by an Adept, should a Chief be absent. These Stations and those of the Officers are called the Visible Stations of the Gods, and descriptions of the forms which an Adept Officer builds up as a focus of force are given in another paper.

THE INVISIBLE STATIONS

These are:

1.

The Stations of the Kerubim.

2.

The Stations of the Children of Horus.

3.

The Stations of the Evil One.

4.

The Station of Harpocrates.

5.

The Stations of Isis, Nephthys, Aroueris.

First, the Kerubim: (These are shown in the colour plate section of this book.) The Stations of the Man, the Lion, the Bull, and the Eagle are at the Four Cardinal Points without the Hall, as invisible Guardians of the limits of the Temple. They are placed according to the winds - beyond the Stations of Hierophant, Dadouchos, Hiereus, and Stolistes - and in this order do their symbols appear in all Warrants of Temples.

The Kerub of Air formulates behind the Throne of Hierophant. She has a young girl’s countenance and form, with large and shadowing wings; and she is a power of the Great Goddess Hathor who unites the powers of Isis and Nephthys. To the Sign Aquarius is she referred as a correlative, which represents Springs of Water breaking upOn Earth; though as a Zodiacal Sign it is referred to Air, the container of Rain. The Egyptian name of the sign Aquarius is Phritithi. “Thou shalt not confound the Kerubim with their Signs of the Zodiac, notwithstanding that the latter be under the Presidency of the former, seeing that the Kerub representeth a far more Sublime Potency, yet acting by a harmonious sympathy through the particular Sign allotted unto their correspondence.”

The Kerub of Fire has the face and form of a Lion with large and clashing wings. He formulates behind the Throne of Dadouchos and he is a power of the Great Goddess Tharpesh or Tharpheshest, the latter syllable being nearly Pasht. The action of the Lion Kerub is through the Flaming Fire of Leo of which the Egyptian name is Labo-Ae.

The Kerub of Water has the face and form of a Great Eagle with large and glistening wings and he formulates behind the throne of Hiereus. He is a power of the Great God Thoomoo (TMU), and his operation is by the Sign of Scorpio, which is called in Egyptian Szlae-Ee.

The Kerub of Earth has a face and form of a Bull with heavy and darkening wings. He formulates behind the Throne of Stolistes and he is a power of the Great God Aphapshi and his operation is by the Sign Taurus called Ta-Aur in Egyptian.

Second, the Children of Horus: Between the Invisible Stations of the Kerubim are those of the Four Vice-gerants of the Elements and they are situated at the Four Corners of the Temple, at the places marked by the Four Rivers of Eden in the Warrant. The body of a Warrant, authorising the formation and establishment of a Temple, represents the Temple itself - of which the Guardians are the Kerubim and the Vice-gerents in the places of the Rivers.

Ameshet (man-headed) is placed in the North East, between the Man and the Bull. Ameshet or Amesheth. The spelling is Coptic and differs according to the force intended to be invoked by the letters.

Tou-mathaph,jackal-headed, is placed in the South East between the Man and the Lion. Toumathph or Tmoumathv.

Ahephi, Ape-faced, is placed in the South West between the Lion and the Eagle. Ahephi or Ahaphix.

Kabexnuv, Hawk-faced, is placed in the North-West, between the Eagle and the Bull. Kabexnuv or Dabexnjemouv.

Third, the Station of the Evil One. This station is in the place of Yesod and is called the Station of the Evil One, the slayer of Osiris. He is the Tempter, Accuser and Punisher of the Brethren, and in Egypt is represented mostly with the head of a Water-Dragon, the body of a Lion or Leopard, and the hind-parts of a Water-horse. He is the Administrator of the power of the Evil Triad:

The Stooping Dragon, Apophrassz. The Slayer of Osiris - Szathan Typhon. The brutal power of Demonic Force - Bessz.

The Synthesis of this Evil Triad “The Mouth of the Power of Destruction” is called Ommoo-Szathan.

Fourth, the Station of Harpocrates. The invisible Station of Harpocrates is in the Path of Samekh, between the Station of Hegemon and the Invisible Station of the Evil Triad. Harpocrates is the God of Silence and Mystery, whose Name is the Word of this Grade of Neophyte. He is the younger brother of Horus, Hoor-Po-Krattist.

Fifth, the Stations of isis and Nephythys. The Stations of isis and Nephthys are respectively at the Places of the Pillars in Netzach and Hod, and these Great Goddesses are not otherwise shown in the Grade, save in connection with the Praemonstrator and Imperator, as operating through the Hierophant, seeing that isis corresponds to the Pillar of Mercy and Nephthys to that of Severity; and therefore the positions of the Pillars or Obelisks are but, as it were, the Places of their feet.

The Station of Aroueris. The invisible Station of Aroueris(Horus the Elder) is beside the Hierophant as though representing the power of Osiris to the Outer Order - for while the Hierophant is an Adeptus, he is shown only as Lord of the Paths of the Portal - so that, when the Hierophant moves from the Throne of the East, he is no longer Osiris but Aroueris. Yet when the Hierophant is on the Dais, the Station of Aroueris is that of the Immediate Past Hierophant who sits on the Hierophant’s left. Aroo-ouerist.

This ends the Constitutory Symbolism of a Temple in the Grade of Neophyte. Should a Member have occasion to quit his place, he shall do it moving with the course of the Sun. As he passes the place of Hierophant, he shall salUte with the Sign. And when he enters or quits the Temple, he shall salute the Hierophant’s Throne when within the Portal.

THE SYMBOLISM OF THE OPENING OF THE GRADE OF NEOPHYTE

The Opening Ceremony begins with the Cry of the “Watcher Within” who should come to the right front of Hierophant and raise his Wand. This Symbol of the Ray of the Divine Light from the White Triangle of the Three Supernals thus descends into the Darkness and warns the Evil and uninitiated to retire, so that the White Triangle may be formulated upon the Altar through the combined effect of the formulae of the Opening Ceremony.

Having done this, he sees that the Entrance is properly guarded. And then the Hierophant calls to the Hiereus to test the Members by the Signs, the knowledge of which shows that they, though in the Land of Blindness and Ignorance, have yet seen that Triangle of Divine Light from the Three Supernals formulated in Darkness. It is then noted that the names of the three chief Officers begin with the Letter of Breath in the Coptic.

In the name of Osiris this letter is mute, and silent and Concealed, as it were, by ‘H’ the Eta. In the name Horus, it is manifest and violently aspirated, while in the name Thmaest, it is partly one and partly the other, for it is compounded with the Letter ‘T’ in Theta.

H “Ae” is attributed to Chesed - to Aries, and to Earth and Saturn. This is intended to affirm the Unknown Life, which is Inspired from the Beyond, sent out to Aries, the commencement of the Spring in the year, the Life which after being Inspired, is breathed forth again; and also the possible use of that Breath, between the Inspiration and the Expiration, in the combination between it and the Forces of the Microcosm.

The whole is a rehearsal of the properties of the reflection of the element Air down through the Middle Pillar of the Sephiroth, representing the reflection of the Air from Kether, through Tiphareth to Yesod, and even to the Citrine part of Malkuth. For the subtle Aether is, in Kether, inspired from the Divine Light beyond; hence reflected into Tiphareth, wherein it is combined with the Reflexes from the Aichemical Principles in that great Receptacle of the Forces of the Tree, in Yesod. It affirms the foundation of a formula and from Malkuth it is breathed forth or reflected back.

And this formula the Adept can use. Standing in his Sphere of Sensation he can, by his knowledge of the Sacred Rites, raise himself unto the contemplation of Yechidah and from thence aspire (in the sense of Adspire, i.e., to attract towards you in breathing) downwards into himself the Lower Genius as though temporarily to inhabit himself as its Temple.

Another formula of Vibration is here hidden. Let the Adept, standing upright, his arms stretched out in the form of a Calvary Cross, vibrate a Divine Name, bringing with the formulation thereof a deep inspiration into his lungs. Let him retain the breath, mentally pronouncing the Name in his Heart, so as to combine it with the forces he desires to awake thereby. Then sending it downwards through his body past Yesod, but not resting there, but taking his physical life for a material basis, send it on into his feet. There he shall again momentarily formulate the Name. Then, bringing it rushing upwards into the lungs, thence shall he breathe it forth strongly, while vibrating that Divine Name. He will send his breath steadily forward into the Universe so as to awaken the corresponding forces of the Name in the Outer World. Standing with arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in “The Sign of the Enterer” while vibrating the Name out into the Universe. On completing this, make the “Sign of Silence” and remain still, contemplating the Force you have invoked.

This is the secret traditional mode of pronouncing the Divine Names by vibration, but let the Adept beware that he applies it only to the Divine Names of the Gods. If he does this thing ignorantly in working with Elemental or Demonic Names, he may bring into himself terrible forces of Evil and Obsession. The Method described is called “The Vibratory Formula of the Middle Pillar.”

After noting the Names of the Three Chief Officers, comes the recapitulation of the Stations and duties of the Officers, thus occultly affirming the establishment of the Temple so that the Divine Light may shine into the Darkness. Then follows the purification and consecration of the Hall by Water and by Fire, thus marking the limitation of the Four Cardinal Points at the Four Quarters, and the Equilibriation of the Elements. This is the Baptism of the Place and, as it were, the Preparation of a fitting Shrine for the Forces of the Divine Light. While all this goes forward, especially after the Hierophant’s “for by Names and Images are all powers awakened and re-awakened,” the Officers become clothed in their God-forms and the Invisible Stations awake.

The Procession of Officers is then formed in the North in readiness for the “Mystic Circumambulation in the Path of Light” (that is to say, none of the partakers is hoodwinked). It is formed in the North, beginning from the Station of Stolistes, the symbol of the Waters of Creation attracting the Divine Spirit, and therefore alluding to the Creation of the World by the Spirit and the Waters. The Mystic Reverse Circumambulation forms its Procession in the South, beginning from the Station of Dadouchos, as symbolic of the Ending and Judgment of the World by Fire. But also, the Mystic Circumambulation commences by the Paths of Shin and Resh, as though bringing into action the Solar Fire; while the Reverse Circumambulation commences beside those of Qoph and Tzaddi as though bringing the Watery Reflux into action.

The Order of the Mystic Circumambulation. First comes Anubis, the Watcher within; next Thmaest, the Goddess of the Hall of Truth; then Horus; then the Goddesses of the Scales of the Balance, then Members, if the Hall be large enough, and at the end the Watcher Without, Sentinel. It is as though a gigantic Wheel were revolving, as it is said:

“One Wheel upon Earth beside the Kerub.” The Name of the Sphere of the Primum Mobile, Rashith ha-Gilgalim, signifies the heads or beginnings of Whirling Motions or Revolutions. Of this Wheel in the Mystic Circumambulation, the ascending side begins from below the Pillar of Nephthys, and the descending side from below the Pillar of Isis; but in the Reverse Circumambulation, the contrary.

Now the nave or axis of this Wheel is about the Invisible Station of Harpocrates - as though that God, in the Sign of Silence were there placed affirming the Concealment of that Central Axis of the Wheel, which alone revolves not.

The Mystic Circumambulation is called symbolic of the Rise of Light and from it is drawn another formula for the circulation of the breath. It is the formula of the Four Revolutions of the Breath (not, of course, of the actual air inspired, but of the subtle Aethers which may be drawn thence and of which it is the Vehicle - the aethers which awaken centres in the subtle body through the formula). This formula should be preceded by that of the Middle Pillar, described previously.

By this method, having invoked the Power you wish to awaken in yourself, and contemplated it, begin its circumambulation thus: Fill the lungs and imagine the Name vibrating in the contained Air. Imagine this vibration going down the left leg to the sole of the left foot - thence passing over to the sole of the right foot - up the right leg to the lungs again, whence it is out-breathed. Do this four times to the rhythm of the Four-fold breath.

The object of the Mystic Circumambulation is to attract and make the connection betwen the Divine Light above and the Temple. Therefore the Hierophant does not quit his post to take part therein, but remains there to attract by his Sceptre the Light from beyond the Veil. Each member in passing gives the Sign of the Enterer, thus projecting the Light forward on his Path from East to West, as he receives it from the Hierophant’s Throne. Horus passes only once, for he is the Son of Osiris and inherits the Light by birthright from him. Therefore he goes at once to his station to fix the Light there. Thmaest, the Goddess of Truth, passes twice because her rule is of the Balance of the Two Scales, and she retires to her Station between the Pillars there to complete the reflex of the Middle Column. The Watcher within and the rest circumambulate thrice as affirming the completion of the Reflection of the Perfecting of the White Triangle of the Three Supernals upon the Altar.

Then follows the Adoration of God the Vast One, the Lord of the Universe - at which again all give the Sign of the Enterer, the Sign of the Projection of the Force of the Light. Then only does the Watcher declare that the Sun has arisen and that the Light shineth in Darkness. Now comes the Battery of the Neophyte Grade - the single knock of Hierophant repeated by Hiereus and Hegemon. This affirms the establishment of the White Triangle and therefore the Completion of the Opening Ceremony. The Mystic Words “Khabs Am Pekht” which accompany the knocks seal the image of the Light. Their significance imples, by various Qabalistic methods of analysis, as well as by a certain reading of the Coptic and Egyptian hieroglyphics, “Light in Extension” or “May Light be extended in Abundance upon you.”

Konx Om Pax is the Greek corrupted pronunciation of this, put here to link it with its right origin.

The Grade of Neophyte has 0 or the Circle for its Number, as if hiding all things under the negative symbol. This is placed within a circle and a square connected by equal lines, as if affirming the hidden quality of their origin in Kether where all things are One, and the consequent universal application of the Secret Formulae.